Ezek. 36. 25. 27. and shall be cleane if then he washed not hee could not be cleane as by the Hebrew canons The man or woman that hath an issue and the mensiruous and the woman in childbed they are uncleane for ever and doe defile men and vessells and seat and saddle untill they be baptised Although they tary many yeeres and have no appearance of their uncleannesse yet if they be not baptised they are still in their uncleannesse Maimony in Metamei mishcab c. 5. s. 1. So finnes that men have committed though they doe them not every day yet the guilt of them remaineth as uncleannesse upon them till by repentance and faith they wash themselves in the blood of Christ 2 Cor. 12. 21. 1 Ioh. 1. 9. 10. Ver. 14. yong pigeons Hebrew sonnes of the dove one for a Sin offring and the other for a Burnt-offring vers 15. The like sacrifice the woman also was to offer vers 29. But the woman in childbed brought for her offring a Lambe for a burnt-offring or a dove if she were poore and a dove for a sin-offring Lev. 12. 6. 8. The Leper brought for his offeing three beasts one he Lambe for a trespasse offeing one ewe Lambe for a sin-offring and one â—ee Lambe for a burnt offring and for poverties sake the two later were doves Levit. 14. 10. c. All these and onely these sorts of unclean persons brought offrings after their washing others were cleane by washing and sprinkling For as the pollutions were greater so were the expiation to teach that our repentance humiliation and returning to the Lord with thankes after wee have sinned and are forgiven should bee in a sort proportionable to our iniquitie shall come so restifying his faith and thankfulnesse with exspectation of full clensing by Christ from all sinne Vers. 15. for his issue or from his issue that is from the uncleannesse which he was in by reason of his issue For as the issue was a disease with which God sometime plagued sinners 2 Sam. 3. 29. and for which they were to bee put out of the host of Israel Numb 5. 2. and signified the contagious sins which comming from within the man doe defile him Mark 7. 20. 23. so this Priest and these sacrifices signified Christ as in the beginning of this booke is shewed by whom we have atonement made by his blood for all sinne 1 Ioh. 7. and from whom vertue proceedeth to heale us by his spirit as it healed the woman that had a bodily issue of blood twelve yeere when no Physicians could cure her Marke 5. 25. 30. For he hath taken our infirmities and borne our sicknesses Matthew 8. 17. Vers. 16. a man Chazkuni observeth here that this word man excepteth a little childe and hee is not exempted from being counted a childe untill he be nine yeeres old and a day seed of copulation or the effusion of seed the Hebrew and Greeke properly signifieth the lying or bed of seed that is by changing the order of words the seed of the bed or of copulation and it is not meant here of the issue forespoken of nor when he lyeth with a woman whereof see vers 18. but of the seed of the healthfull who by imagination dreame or by any accident in the night in his sleepe may bee uncleane Deut. 23. 10. Lev. 22. 4. all his flesh that is as the Greek translateth all his bodie See the notes on vers 5. untill the evening notwithstanding his washing he continueth uncleane till his Sun be fet and a new day begin See the notes on Lev. 11. 24. 32. The Hebrewes say The seed of copulation is a principall uncleane thing defiling men and vessels or other things by touching and earthen vessels by the aier but it defileth not by bearing neither doth be which is defiled there with defile garments when hee hath touched it Maimony in Aboth Hatumoth ch 5. sect 1. After in Deut. 23. 10. 11. all such were commanded out of the campe when Israel went out to warre whereinto they might not come againe till they were washed and their Sun was downe V. 17. skin any thing made of skin see Lev. 11. 32. By these lawes God teacheth us to hate even the garments spotted by the flesh Iude v. 23. Vers. 18. they also shall bath or and they shall wash to weet both of them By this wee may see the reason why the people which were to bee sanctified at the giving of the Law were to abstaine from their wives Exod. 19. 15. and why the Priest put this caution to David if the yong men have kept themselves at least from women 1 Samuel 21. 4. For this law seemeth to imply a pollution even in ordinary carnall copulation which in it selfe was lawfull as being the ordinance of God Gen. 2. 24. But by reason of Sinne nature is so corrupted that there is no act of generation whereto some legall pollution cleaved not as there was also no procreation of children but brought much more uncleannesse with it Levit. 12. both of them figuring that originall and hereditarie sinne whereby wee all have sinned in one man and wherein our mothers doe conceive us Rom 5. 19. Psal. 51. 7. The Hebrew doctors say The man and the woman that doe the act of generation both of them are uncleane by the sentence of the law And the woman is not uncleane by reason of touching the seed of copulation for that is not the touching which the law speaketh of but hoc that doth the act is as he that seeth an accident of uncleannesse Deut. 23. 10. c. Among the heathens there remained monuments of this religion as appeareth by that saying of the Poet discedat ab aris Cui tulit histerna gaudia nocte Uenus Al. Tibull l. 2. Eleg. 1. And another saith Ille petit veniam quoties non abstinet uxor Concubitus sacris observandisque dicbus Iuvenal Satyr 6. Some refeâ—re this to the former case as being spoken of the man that had an accident of uncleannes in the night and before he was cleansed should company with his wife Vers. 19. in her flesh the Greeke saith in her body flesh is here meant as in vers 2. and blood is meant of her monethly customes It may also bee read thus when blood shall be her issue in her flesh Hereupon the Hebrewes say that no other thing maketh her uncleane but blood onely as not that which made the man uncleane ver 2. or any such like and that all blood maketh her uncleane though it be not come forth to the exteriour parts because it is said in her flesh Also that the blood of virgins is cleane and is neither the blood of separation nor the blood of issue because it is not from the fountaine whereof see Levit. 20. 18. Maim in Issurei biah c. 5. sect 6. 18. in her separation or in her removall to weet for the uncleannes of her menstrues during which time shee was not onely separated
Burla and the Arabik al Belor On two of these stones the names of the twelve Tribes were graven and borne on the high Priests shoulders Exod. 28. 9. 10. see the notes there Vers. 13. Gihon in Greeke Geon a river about the land of Cush There was also another river Gihon in Canaan neere Ierusalem whereof see 2 Chron. 32. 30. Cush the sonne of Cham the sonne of Noe Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians and so the Greeke here translateth Ethiopia Vers. 14. Hiddekel The signification of this word is of sharpnesse and lightnesse for it was a swift running river The Greeke translateth it Tigris the Tigre which is the name of a beast very light of foot as Pliny sheweth in b. 8. chap. 18. Tigris also in the Medes and Persian tongue signifieth an arrow saith Pliny b. 6. ch 27. and Q. Curtius b. 4. speaking of this violent River By it Daniel saw visions of God Dan. 10. 4. The Chaldee calleth it Diglat whereupon the Latines also named it Diglato Pliny in b. 6. ch 27. Assyria in Hebrew Assur he was the sonne of Sem the sonne of Noe Gen. 10. 22. of whom his country was called Assyria famous through all the Scripture which usually nameth countries and posterities by the names of the first inhabitants and parents See the notes on Gen. 12. 10. and 19. 37. is Euphrates Hebr. it is Phrath which river the new Testament calleth Euphrates Rev. 9. 14. It hath the name of Encrease for the waters thereof waxe mighty by snow melting from the mounts of Armenia and doe make the country fruitfull This is called the great river Deut. 1. 7. and 11. 24. Rev. 9. 14. Vers. 15. garden in Greeke paradise to till or dresse the Greeke saith to labour it The Hebrew Doctors apply this mystically to Adams labour in and keeping of Gods law Pirke R. Eliezer chap. 12. And that the morall law and work therof was written in his heart is manifest seeing the same yet remaineth in the corrupted harts of men Rom. 2. 14. 15. Vers. 16. commanded Besides the law of nature graven on Adams heart whereby hee was bound to love honour and obey his Creator God here giveth him for a triall of his love a significative law concerning a thing of it selfe indifferent but at the pleasure of God made unlawfull and evill for man to doe that by observing this outward rite hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat that is maist or shalt freely eat thus God first sheweth his love and liberality before he makes any restraint The doubling of words is often used in Scripture for more earnestnesse and assurance and in things to come for to signifie speedy performance Gen. 41. 32. Sometime God altereth this manner of speaking into other the like as 2 King 14. 10. smiting thou hast smitten for which in 2 Chron. 25. 19. is written thou saist loe I have smitten So Building I have builded 1 King 8. 13. or as in 2 Chron. 6. 2. and I I have builded Sometime the doubling of the word is omitted as hath any delivering delivered 2 King 18. 33. which another Prophet writeth thus hath any delivered Esay 36. 18. In translating also God useth sometimes the phrase which we follow here as in Heb. 6. 14. blessing I will blesse thee and multiplying I will multiply thee translated into Greeke from Gen. 22. 16. Seeing I have seene Act. 7. 34. from Exod. 3. 7. Sometime otherwise as shot through with darts Heb. 12. 20. for that which is in Hebrew shooting shot through Exod. 19. 13. Vers. 17. But of Heb. And of and is often used for but so translated in the Greeke version Esay 10. 20. and by the holy Ghost in the New Testament as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe in vers 20. and in Gen. 3. 3. and 42. 10. and in many other places 〈◊〉 thou maist not or thou shalt not eat This law was given both to the man and woman which were both called Adam Gen. 5. 2. and the woman confesseth so much Gen. 3. 3. and the Greeke version here manifesteth it saying yee shall not eat dying thou shalt dye that is shalt surely and soone dye or as the Greeke translateth ye shall dye the death Vnder the name of Death the Scripture comprehendeth deadly plagues as the punishment of Aegypt with Locusts is called a death Exodus 10. 17. Also inward astonishments feares c. as Nabals heart died in him 1 Sam. 25. 37. Likewise outward deadly dangers and miseries as Paul was in deaths oft 2 Cor. 11. 23. It is also used for death in sinne when men are alienated from the life of God Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body which we commonly call death when the soule or spirit goeth out of the man Gen. 35. 18. Psal. 146. 4. And finally death is the perdition of body and soule in hell which is eternall perdition from the presence of the Lord and called the second death Mat. 10. 28. 2 Thessal 1. 9. Rev. 20. 6. 14. These and whatsoever else mortality misery death the Scriptures mention are implyed in this iudgement here threatned upon disobedience Rom. 5. 12. beside miserable bondage under him which hath the power of death that is the devil Heb. 2. 14. 15. On the contrary here is implyed upon condition of his obedience the promise of eternall life whereof the tree of life was a signe Gen. 3. 22. So Paul opposeth death as the wages of sinne and eternall life as the gift of God which now since mans fall is onely by Christ who giveth us to eat of the tree of life Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say After the opinion of our Rabbines of blessed memory if Adam had not sinned he had never died but the breath which he was inspired with of the most high blessed God should have given him life for ever and the good will of God which he had in the time of his creation had cleaved unto him continually and kept him alive for ever R. Menachem on Gen. 2. 17. Vers. 18. himselfe alone or alone as the Greeke translateth it so 1 King 19. 10. I am left my selfe alone for which Paul saith I am left alone Rom. 11. 3 God who made other creatures male and female together did not so in mankind which Paul observeth saying Adam was first formed then Eve 1 Tim. 2. 13. making it one reason of the womans subjection as before him the Greeke here translateth it according to him and in the 20. verse like unto him meaning one that should be as his second selfe like him in nature knit unto him in love needfull for procreation of seed helpfull in all duties present alwayes with him and so very meet and commodious for him The Apostle hence
which he condemned the world and became heyre of the justice which is by faith Heb. 11. 7. did or made it namely the Arke and all things appointed him of God Wherefore the Greeke so translateth Noe did or made all things and oftentimes a thing set downe thus generally is to bee understood of all and every particular the holy Ghost so expounding as in a like case Exod. 25. 40. looke and make them after their patterne that is looke thou make all things after the patterne Heb. 8. 5. So Deut. 27. 26. Cursed be he that confirmeth not the words of this law that is Cursed be every one that continueth not in all things written in the booke of the Law Gal. 3. 10. and sundry the like according to all so not onely the things themselves but the manner of doing them was according to the commandement of God Like praise was for the worke of the Tabernacle Exod. 39. 43. and 40. 16. CHAP. VII 1 God commandeth Noe and his house to enter into the Arke with beasts and fowles 7 Noe and they goe in 12 It raineth forty dayes and forty nights 17 the waters beare up the Arke 18 and drowne the earth 21 All that were on the dry land dyed 23 save Noe and those with him 24 The waters prevaile an hundred and fifty dayes ANd Iehovah said unto Noe Enter thou and all thy house into the Ark for thee have I seene just before mee in this generation Of every cleane beast thou shalt take to thee seven and seven the male and his female and of the beast which is not cleane two the male and his female Also of the fowle of the heavens seven and seven the male and the female to keepe alive seed upon the face of all the earth For seven dayes hence I will cause-it-to raine upon the earth forty dayes and forty nights and will blot-out every living substance that I have made from upon the face of the earth And Noe did according to all that Iehovah commanded him And Noe was sixe hundred yeeres old and the Flood was waters upon the earth And Noe went in and his sonnes and his wife and his sonnes wives with him into the Arke because of the waters of the Flood Of the cleane beast and of the beast which was not cleane and of the fowl and of every thing that creepeth upon the earth Two and two went in unto Noe into the Ark the male and the female even as God had commanded Noe. And it was at the seventh of the dayes that the waters of the Flood were upon the earth In the yeere the sixe hundred yeere of the life of Noe in the second moneth in the seventeenth day of the moneth in the same day all the fountaines of the great deepe were broken-up and the windowes of the heavens were opened And the raine was upon the earth forty dayes and forty nights In this selfe same day entred Noe and Sem and Cham and Iapheth the sonnes of Noe and the wife of Noe and the three wives of his sonnes with them into the Ark. They and every beast after his kind and all the cattell after their kind and every creeping-thing that creepeth upon the earth after his kind and every fowle after his kind every bird of every wing And they went in unto Noe into the Ark two and two of all flesh which had in it the spirit of life And they that went in went in male and female of all flesh even as God had commanded him and Iehovah shut him in And the Flood was forty dayes upon the earth and the waters increased and bare-up the arke and it was lift-up from the earth And the waters prevailed and were increased greatly upon the earth and the arke went upon the face of the waters And the waters prevailed most exceedingly upon the earth and all the high mountaines that are under all the heavens were covered Fifteene cubits upwards did the waters prevaile and the mountaines were covered And all flesh that moved upon the earth gave up the ghost of fowle and of cattell and of beast and of every creeping-thing that creepeth upon the earth and every man All which had the breath of the spirit of life in his nostrils of all which was in the dry land they died And every living substance was blotted out which was upon the face of the earth from man unto cattell unto the creeping thing and unto the fowle of the heavens and they were blotted out from the earth and Noe onely remained and they that were with him in the arke And the waters prevailed upon the earth a hundred and fifty dayes Annotations ENter thou that is Betake thy selfe unto my tuition and providence who will save thee and thine from the wrath that commeth upon the world 2 Pet. 2. 5. A like speech is made unto the godly in Esa. 26. 20. just before me that is syncerely just by faith and so heyre of the justice which is by faith Heb. 11. 7. for no flesh is just before God by the workes of the Law Rom. 3. 20. Noc is also named a preacher of justice 2 Pet. 2. 5. The just before God are opposed to hypocrites which justifie themselves before men Luke 16. 15. Rom. 2. 29. in this generation that is among the men of this age which are called the world of ungodly ones 2 Pet. 2. 5. See Gen. 6. 9. Vers. 2. of every cleâ—â—e beast Of these there were after by Moses law two sorts some cleane for men to eate in common use such as were all that parted the 〈…〉 two and chewed the cudd Lev. 11. 3. c. all other were uncleane And some that were clean for sacrifice to God which were either beeves or sheepe or goats Lev. 1. 2. 10. So of fowles many were counted cleane for mans meat Lev. 11. 13. 21. c. but for sacrifice to the Lord onely turâ—le doves and pigeons Lev. 1. 14. And all these sacrifices Abram offered Gen. 15. 9. and of every cleane beast and cleane fowle Noe offered a burnt offering after hee came out of the Arke Gen. 8. 20. wherefore by cleane beasts here such onely seeme to be meant as were sanctified of God for sacrifice which ordinances as appeareth were revealed of God to the Fathers from the beginning as divers others after written by Moses as clensing of mens persons and garments Gen. 35. 2. paying of tythes to the Priests Gen. 14. 20. offering of first fruits Gen. 4. 3. 4. and the like As for civill use all beasts seeme to be cleane to the sonnes of Noe for meat by that law in Gen. 9. 3. see the notes there By nature all Gods creatures are good Gen. 1. 31. and there is nothing uncleane of it selfe Rom. 14. 14. but onely by the institution of God to teach men holinesse and obedience Act. 10. 15. Lev. 11. 44. 45. and seven Hebr. seven seven that is by sevens or seven of each sort so after two two vers 9.
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
it is a Sin offring And the Priest shall take of the blood of the Sin offring with his finger and put it upon the hornes of the altar of Burnt-offring and shall poure his blood at the bottome of the altar of Burnt-offring And all his fat he shall burne vpon the altar as the fat of the sacrifice of Peace-offrings and the Priest shall make-an-atonement for him concerning his sinne and it shall bee mercifully-forgiven him And if one soule sinne through ignorance of the people of the land while it doth any one of the commandements of Iehovah which should not bee done and bee guilty Or if his sinne bee made knowne unto him which he hath sinned then hee shall bring his oblation a she-goat of the goats perfect a female for his sinne which he hath sinned And he shall lay his hand upon the head of the Sin offring and he shall kill the Sin offring in the place of the Burnt-offring And the Priest shall take of the blood thereof with his finger and put it upon the hornes of the altar of Burnt-offring and all the blood thereof he shal poure at the bottome of the altar And he shall take away all the fat thereof as the fat is taken away from off the sacrifice of Peace-offrings and the Priest shall burne it upon the altar for a favour of rest unto Iehovah and the Priest shall make an atonement for him and it shall be mercifully forgiven him And if he bring a Lambe for his oblation for a Sinne offring hee shall bring it a female perfect And he shall lay his hand up-the head of the Sinne offring and hee shall kill it for a Sinne offring in the place where he killeth the Burnt-offering And the priest shall take the blood of the Sin offring with his finger and put it upon the hornes of the altar of Burnt-offring and shall poure all the blood thereof at the bottome of the altar And he shall take away all the faâ— therof as the fat of the lamb is taken away from the sacrifice of the Peace-offrings and the Priest shall burne them upon the altar according to Iehovahs Fire offrings and the priest shall make-an-atonement for him for his sin which he hath finned and it shall be mercifully-forgiven him Annotations A Soule that is a person or man as the Chaldee translateth it when it shall sin or if it sin Whereas he had taught the justification and sanntification of the Church by the former sacrifices and how men ought to walke in newnesse of life now because there is not a just man upon earth that doth good and sinneth not Eccles. 7. 20. but in many things we offend all Iam. 3. 2. the Lord appointed meanes for the cleansing of his Church and all the members thereof from the infirmities errors and ignorant sins which they fall into But if wee sinne wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sinnes but a certaine fearfull looking for of judgment and fiery indignation which shall devoure the adversaries or enemies of the Lord Heb 10. 26. 27. Esay 26. 10. 11. through ignorance or in errour unawares by unadvisednesse Shegagah the word here used signifieth errour or going astray out of the right way through ignorance or forgetfulnes or unadvisednesse or by being deceived or the like The Greek somtime turneth it Agnoia Ignorance but here and often translateth it Acousios unwillingly which is contrary to that which the Apostle calleth Heconsios willingly or wilfully Heb. 10. 16. contrary also to that which the law calleth sinning with an high hand or presumptuously Num. 15. 27. 30. We may see the meaning openly by Moses in Numb 35. 11. where he speaketh of killing a person by errour or unawares which in Deut. 19. 4. is said to be ignorantly or without knowledge and both are joyned together in Ios. 20. 3. unawares or by errour and without knowledge or unweetingly whereto is opposed a lying in wait that is a purpose and willingnesse to kill him Deut. 19. 11. Exodus 21. 13. The Apostle likewise calleth such sinnes Agnoemata Errors-done-of-ignorance in Heb. 9. 7. and more fully openeth it by two words in Heb. 5. 3. shewing the Priests dutie to have compassion on the ignorant and on them that erre So that these ignorances or errours were misdeeds arising from errour of the mind or of the affections when men did either not know or understand the Law aright or not remember or take heed thereto as they ought when they knew not the nature of sinne or considered not how loathsome it was unto God but were overtaken and miscaried by their errours or lusts such are to be restored in the spirit of meeknesse Gal. 6. 1. for such God appointed sacrifices but for presumptuous wilful malicious sinnes men were to be cut off Numb 15. 27. 30. These Errours or Ignorances are such and so many as no man can understand Psal. 19. 13. and God both cleanseth us of them by the sacrifice of Christ Hebr. 10. 10. 12. and restraineth us from them by afflictions Psal. 119. 67. and warneth us to take heed of them lest he be angry and destroy the worke of our hands Eccles. 5. 6. And whereas there followeth a law in Lev. 5. 17. for sinnes not knowne the Hebrewes put this difference Shegagah an errour or sinne through ignorance is when hee knoweth certainly that hee hath done the thing but he did it in errour or unadvisedly but he that knoweth not is hee that is uncertaine whether hee did the thing or no. Talmud Bab. in Cherethoth and Maimonie in his explanations on the same ch 1. of all understand by doing any one of all the commandements So Moses himselfe explaineth it in the words here following and in ver 13. 22. 27 commandements or charges meaning prohibitions or forbodes For God commandeth both to eschew evill and to doe good and most of the ten commandements Exod. 20. are forbiddings of sinne And thus the holy Ghost useth the word both wayes as Take heed c. lest ye make you the likenes of any thing which Iehovah thy God hath commanded that is forbidden thee Deut. 4. 23. And contrariwise in Deut. 17. 3. hath served other Gods c. which I have not commanded to wit to be done Hereupon the Hebrew Doctors Maimony and others divide the lawes into Commandements to be done and Commandements which should not bee done The Commandements given by Moses they have summed up in all to be six hundred and thirteene of them they make affirmative precepts of things to be done two hundred fourty and eight so many as they say there are bones in a mans body of negative precepts or prohibitions three hundred sixty and five so many as there are dayes in the yeere should not the Greeke translateth it ought not To these prohibitions the Hebrew doctors doe restraine this law saying They bring no Sinne-offring but for ignorance in doing that
defiled whatsoever she did lye sit upon or touch Leviticus 15. 20. 21. so at her childbirth shee should be uncleane seven dayes for a male and foureteene daies for a female with as contagious a pollution as the other And this in respect of her childbirth though no other accident should appeare as the Hebrews canons say Every woman in childbirth is uncleane as a menstruous-woman yea although there be no blood seene Maimony in Issurei biah ch 10. s. 1. Now the uncleannes of a woman in her menstruall sicknes was for the time as great as hers that had an yssue and defiled also by her spittle and urine as is after noted on Levit. 15. 8. 20. c. This uncleannesse of a woman by child-birth argueth the corruption of nature whereby wee all are children of wrath Ephesians 2. 3. For by one mans disobedience many are made sinners and by the offence of one judgement i come upon all men to condemnation Romans 5. 19. 18. that every man should confesse with David In sinne my mother conceived mee Psalme 51. 7. Among the Gentiles this law of uncleannesse was also kept as appeareth by Iphigenia in the Poet saying I m 〈…〉 like the sophismes of the goddesse Diana who if any man touch a slaine person or a woman in childbed or a dead corps shee driveth him from her altars counting him as unclean yet she her selfe delighteth to have 〈◊〉 killed in sacrifice unto her Euripid. Iphigen in Tauriâ— V. 3. the flesh that is the secret-part which ha 〈…〉 a superfluous-foreskin upon it So by the flesh of the foreskin is meant the foreskin of the flesh as by silver of shekels Lev. 5. 15. is meant shekels of silver and uncleannesse of man Lev. 7. 21. is for a man of uncleannesse and many the like Of this foreskin and the circumcision thereof see the notes on Gen. 17. 11. It figured the taking away of mans hereditary sin and originall uncleannesse in putting off the body of the sins of the flesh by the circumcision of Christ Col. 2. 11. Psal. 51. 7. And this circumcision of the child in the eight day agreed also with the law for all other yong creatures which were not fit to bee offred unto the Lord before the eight day from the birth Exod. 22. 30. See Gen. 17. 12. Ver. 4. shall continue Heb. shall sit that is abid at home and not come into Gods sanctuary So sitting is for abiding or continuing in Lev. 8. 35. and often in the bloods or for the bloods which word in the plurall number usually signifieth uncleannesse or guiltinesse either for murcer as in Gen. 4. â—0 or for naturall pollution by originall sinne that dwelleth in all as in this place and after in Lev. 15. Wherefore they that are regenerate and new creatures in Christ are said 〈◊〉 be borne not of bloods Iob. 1. 13. of her clensing or purification or of cleannes The org 〈…〉 word signifieth both cleansing or purification 〈◊〉 is interpreted by the holy Ghost in Luk. 2. 22. are also cleannes or purity in which sense bloods of cleannes is by the Greeke interpreters here translated her cleane or pure blood and in Thargum Ionathan it is expounded and the 33. dayes next following 〈◊〉 her blood shall be clane for her greatest uncleannes had an end at 7. daies v. 2. 33. daies to which adde the seven dayes forementioned and there are fortie dayes all which time shee was debâ—râ—ed from the holy things of the Lord. Which numbâ— of fortie dayes is often used for the time of hamiliation before God as in the fast of Mosâ— Elias and Christ our Lord see the notes 〈◊〉 Genesis 7. 4. So this Law taught mortifica 〈…〉 and humiliation in respect of that hereditary is which by the parents is conveighed to the children Psa. 51. 7. whereby they naturally are 〈◊〉 cleane 1 Cor. 7. 14. and children of wrath Eph. 2. 〈◊〉 〈◊〉 For who can bring a cleane thing out of an vncleane not one Iob 14. 4. To shew the contagioÌ„ hereof not onely the child was circumcised from the impuritie of it but the mother also cleansed by sacrifice for sinne as after in ver 6. And this the Hebrew doctors observed saying No Sin-offring is brought but onely for sin c. and it seemeth unto me that there is a mysterie in this matter concerning the sin of the old Serpent Gen. 3. saith R. Menachem on Levit. 12. holy thing but for common things and all civill affaires she was cleane after the seven daies first spoken of The Hebrewes say All blood that appeareth of a woman in child birth within the 33. daies for a Male and the 66. for a female is called the blood of cleannes or of purification and there is no prohibition of a woman from her husband if she be baptised or washed after 7. daies for a man child and after 14. for a woman child c. But if he lye with her that beareth a male within any of the 7. dayes or with her that beareth a female in any of the 14 daies hee is guilty of cutting off Maim in Issurei biah c. 4. s. 5. 2. untill c. This law was observed by the virgin Mary the mother of our Lord who though he was borne without sinne Luke 1. 35. yet being borne under the Law Gal. 4. 4. and for that it became them to fulfill all righteousnes Mat. 3. 15. both himselfe was circumcised the eight day and his mother when the daies of her cleansing according to the Law of Moses were fulfilled brought him to Ierusalem to present him to the Lord in the Sanctuary Luke 2. 21. 22. Ver. 5. two weekes The time of her uncleannes so for the daies of her cleansing are doubled for a female child which continued in all fourscore daies the ground of which law partly ariseth from nature which causeth more superfluities and so requireth longer time for cleansing about the female then the male Who so brought forth a male and a female twins she continued in the bloods of her cleansing for a female that is 66. daies If she brought forth a child neither male nor female or a child both male and female she continued in her cleansing for a male and for a female both So if she brought forth twins the one a male the other of neither kinds or of both kinds shee continued both for a male and a female If the one were a female and the other of neither kinds or of both shee continued for a female only Maimony in Issurei biah ch 10. sect 18. Ver. 6. fulfilled The woman after childbirth brings not her offring in the 40. day for a male or in the 80. day for a female but on the morrow which is the 41. or the 81. and that is the day spoken of in Lev. 12 6. If these daies passe over she bring not her atonement shee may not all that while eat of the holy things as Maimony sheweth in Mechosrei capporah ch
hee seeketh not to save a soule from death as Iam. 5. 20. therefore God will require his blood at his hand as Ezekiel 3. 18. It may also be Englished suffer not sinne upon him that is leave him not in his sinne unreproved And as a man may â—eare sinne for his brother by leaving him unrebuked so for not reproving him in good sort and in love but in bitternesse and to his reproach And thus the Hebrewes apply it saying He that rebuketh his neighbour first let him not speake unto him hard words to make him ashamed for it is written AND BEARE NOT SINNE FOR HIM c. Hereby a man is forbidden to shame an Israelite how much more if it be in publike Our wise men have said he that maketh his neighbours face ashamed publikely shall have no inheritance in the world to come Therefore a man must be warned that he put not his neighbour to shame publikely bee he small or great nor call him by a name whereof hee is ashamed c. whereby is meant in matters that are betweene a man and his neighbour But in matters of the God of heaven if he convert not in secret they are to make him ashamed publikely and divulge his sin put him to reproach openly despise set him at â—ought untill he returne unto well doing as all the Prophets in Israel did unto such Maim in Degnoth ch 6. s. 8. Vers. 18. not avenge The Greek translaceth Let not thy hand revenge The Apostle openeth it thus Beloved avenge not your selves but give place unto wrath for it is written Uengeance is mine I will repay saith the Lord Rom. 12. 19. Hereupon David said to Saul The Lord avenge me of thee but mine hand shall not be upon thee 1 Sam. 24. 12. so Ierem. 15. 15. And Solomon saith Say not thou I will recompence evill wait on the Lord and he will save thee Prov. 20. 22. What vengeance is is shewed in Ier. 50. 15. Take vengeance or her as she hath done doe unto her The Hebrewes say He that avengeth himself on his neighbour transgresseth the Law Levit. 19. 18. and although he is not to be beaten by the Magistrate for it yet it is a very great evill Avenging is thus as when a man would borrow an axe of his neighbour or the like and he refuseth to lend it him on the morrow his neighbour hath need to borrow an axe of him and he saith I will not lend it thee because thou wouldest not lend mee when I would have borrowed of thee this is vengeance But when he commeth to borrow he should give it him with a perfect heart and not reward him as hee hath done to him and so in all like cases And so David with a goodminde said in Psal. 7. 5 If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Maim in Degnoth c. 7. s. 7. nor keep to weet injurie in minde that is not beare grudge or not observe the sonnes of thy people which is spoken of such as would seeme to forgive but will not forget wrong or unkindnesse The Greeke translateth thou shalt not be angry or beare inveterate displeasure the Chaldee thou shalt not keep enmity So God is said to take vengeance on his adversaries to keepe wrath for his enemies Nahum 1. 2. but to his people not so Ier. 3. 12. Psal. 103. 9. whose example herein we are to follow Matth. 5. 48. The Hebrewes explaine it by a similitude thus As if Reuben say to Simeon hire mee this house or lend mee this oxe and Simeon will not After a time Simeon commeth to Reuben to borrow or hire of him and Reuben saith Lâ—e I lend it thee and I will not doe as thou didst I will not repay thee according to thy deedes Hee that doth thus transgresseth this Law THOV SHALT NOT KEEPE but he should blot the thing out of his heart and not keepe it For all the while that be keepeth the thing and remembreth it he is in danger to fall unto revenging Therefore the Law cutteth off this keeping in minde untill he put the injurie out of his heart and remember it not at all Maimony in Degnoth c. 7. s. 8. Chazkuni also explaineth it thus Thou shalt not avenge in worke thou shalt not keepe in thought as thy selfe This is the Second of the two great commandements which our Saviour saith is like unto the first Thou shalt love the Lord thy God with all thine heart c. and on these two commandements hang all the Law and the Prophets Matth. 22. 37. 40. For this thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this word namely Thou shalt love thy neighbour as thy selfe Rom. 13. 9. To this we may adde the Hebrewes testimony LOVE THY NEIGHBOVR AS THY SELFE this is the great universall precept in the Law R. Azai said unto him IN THE IMAGE OF GOD MADE HE HIM this is an universall rule greater then it that a man should not say forasmuch as I am despised my neighbour shall be despised with me R. Thancuma answered if thou dost so know whom thou despisest for loe hee that loveth his neighbour who is made in the Image of God loveth the blessed God himselfe and honoureth him R. Menachem on Levit. 19. Another writeth thus Every man is commanded to love every one of Israel as his owne body Levit. 19. 18. Therefore he must speake in his commendation and spare his goods as he would spare his owne goods and as be would his owne honour And hee that honoureth himselfe by the dishonour of his neighbour he hath no inheritance in the world to come Maimony in Degnoth chap. 6. sect 3. Vers. 19. my statutes in Greeke my law This is here repeated lest the ordinances following which may seeme to be small should bee neglected Or as this word Statute or Decree is sometime used for Gods ordinances in nature bounding and limiting things Psal. 148. 6. Iob 26. 10. and 38. 33. Prov. 8. 29. so here hee may intend the same that his naturall ordinances for the distinct kindes of things should not be violated let thy catted or cause thy beast of any sort The Hebrewes say He that causeth the male to ingender with the female which is not of the same kinde whether it be of cattell or wilde-beast or fowle yea though it bee of the kindes of wilde-beasts that are in the sea he is to be beaten of the Magistrates by the Law in every place whether it be within the land of Israel or without the same Levit. 19. 19. and whether it be a beast or fowle of his owne or of his neighbours Who so transgresseth and causeth heâ— beast to ingender with another kinde that which is bred of them is lawfull for use And
if it bee one kinde of cleane beasts with another kinde of cleane beast it is lawfull to be eaten Two kindes of beasts that are one like another though they be mixed together and one like an other yet for as much as they are of two kindes it is unlawfull to cause them to gender together as a wolfe with a dog a Roe bucke with a Goat an horse with a mule c. Beasts that are bred of divers kindes if their dammes be of one kinde it is lawfull to let them gender together but if they be of two kindes it is unlawfull As a mule whose damme is an asse it is lawfull to let him gender with a shee-mule if her damme be an asse But if the damme of the mule be a mare it is unlawfull 〈◊〉 let him gender with a shee-mule whose damme is 〈◊〉 asse and so in all other like cases Maimony in Mis 〈…〉 tom 3 in Kilajim or treat of divers-kindes chap. 9. sect 1. 3. c. The reason of this law may be partly to conserve the nature of things as God first created them and blessed them to increase and multiply every one after his kinde Gen. 1. 11. 12. 21. 24. 25. and 6. 20. which order hee would have his people to keepe and not in vanitie or curiositie of minde to alter the shape and nature of the creatures or seeme to make moe then God created Therefore Anah one of the wicked is noted as the first that found out Mules by the gendring of divers kindes see the Annotations on Gen. 36. 24. And partly it might leade Israel to the simplitie and sinceritie of religion and to all the parts and doctrines of the Law and Gospell in their distinct kindes as Faith is necessarie Good workes are necessary but to mingle these together in the c 〈…〉 of our justification before God is forbidden Gâ—â— 2. 16. and 3. 9. 10. 11. 12. The same is to be minded for the things of this nature following See also Deut. 22. 9. 10. 11. where in repeating this Law the ploughing with an Oxe and an Asse together is forbidden The Hebrew doctors say He that causeth gendring of two kindes it is as if he thought that the â—â—ly blessed God had not perfected whatsoever is needfull but himselfe would adde moe creatures and helpe in the creation of the world And in the mixture of seedes a man altereth the order of the creation for it is written concerning them AFTER HIS KINDE Gen. 1. 11. And this is that which is said in Levit. 19. 19. YE SHALL KEEPE MY STATVTES our Rabbines have said these statutes or bounds are those by which he hath bounded the world c. Also they say wheresoever a STATVTE is spoken of it is a Kingsdecree c. And the intendment is that man should not alter the statutes of the Lord most high for he then doth at one that changeth the Kings coine he that changeth the kindes and maketh mixtures of divâ—rs sorts in any thing is as a falsifier of the Kings coine R. Menachem on Levit. 19. fol. 148. with a divers-kinde The Hebrew Kilajim is a generall word for all mixed things as the Chaldee translateth it as in beasts seeds garments and the like And it hath the name of Restraint or Prohibition because such mixtures are forbidden not sow thy field not thy vineyard Deut. 22. 9. and so by proportion other the like as trees c. The Hebrewes explaine it thus He that soweth two kindes of seedes together in the land of Israel is to be beaten Levit. 19. 19. As he that mixeth wheat and barley or beanes and lentiles together and layeth them on the earth and covereth them with mould whether it bee with his hand or with his foot or with an instrument he is to be beaten And it is unlawfull for a man to let divers kindes of seedes grow in his field but hee must pull them up though if he let them grow he is not beaten By tradition we have learned that it is lawfull for an Israelite to sow divers kindes of seeds out of the land of Israel None are forbidden by the name of divers-kinds but such seedes as are meet for mans meat bitter hearbs and other such like meet for medicine or like uses there is in them no respect of divers kindes of seeds Divers kindes of trees they are comprehended within this generall rule THOV SHALT NOT SOW THY FIELD c. As he that graffeth one tree in an other as the griffe of an apple tree in a pome-citron tree or a citron in an apple-tree Loe such are to bee beaten by the Law whether within the land or without the land and so he that planteth an hearbe in a tree c. And it is unlawful for an Israelite to let an heathen graffe trees with divers-kindes for him But it is lawfull to sow seedes of graine and seeds of trees together and lawfull likewise to mixe the seedes of trees and to sow them together for there is no mixture of divers-kindes in trees 〈…〉 e graffing onely Though he that soweth divers-kinds is to be beaten yet those fruits are lawfull to bee eaten 〈◊〉 for the sowing onely is forbidden And it is lawfull 〈◊〉 plant a branch of that tree which hath beene graffed with divers-kindes and to sow of the seed of that herbe which was sowne with divers-kindes One seed that is mixed with another if it bee one of foure and twenty that is the foure and twentieth part as one pecke of wheat with three and twentie peckes of barley let it is unlawfull to sow this mixture untill either the wheat be lesse or the barley more otherwise he that soweth it is to be beaten A field that hath beene sowne and reaped and the rootes remaine in the earth although they spring up but after some yeeres they may not sow other seed in that field untill the rootes be plucked up In the first day of Adar that is Februarie they make proclamation against divers-kindes of seedes and every man goeth cut to his garden and field and purgeth it of divers-kindes if they grow there And in the fifteenth day thereof the Magistrates send messengers forth and they goe about to search Maimony in Kilajim chap. 1. sect 1. c. and chap. 2. sect 1. 12. 15. The reason of this Law is the same with the former see more on Deut. 22. 9. of linsie-wolsie in Hebrew Shagnatnez a word used onely here and in Deut. 22. 11. where Moses after explaineth it of woollen and linnen together but the word it selfe is like to be of some other language which used as seemeth to call such garments by that name The Chaldee keepeth the Hebrew word but the Greeke translateth it Kibdelos which is used of things adulterate or impurely-mixt According to which interpretation it should be figure of corruption and hypocrisie Among the Hebrewes R. Menachem upon this place applaudeth an exposition of this word which he found in the Doctors
is for a common priest if he goe in to one divorced which was made prophane and after that an whore he is to be beaten thrice for lying with her once But if this order be changed he is to be beaten but once Maimony in Issure biah chap. 17. sect 2. c. Vers. 17. of thy seed that is as the Chaldee interpreteth of thy sons in their generations that is they or any of their posteritie in the ages following ablemish in Hebrew Mum in Gt. Momos in Chaldee Muma which signifieth any thing to be blamed for deformitie want or superflâ—â—tie any imperfection of body in the whole or in any part to offer the bread that is as the Gr. saith the gifts in Chaldee the offring or sacrifice The reason here of was that the Priests were both in their persons and works to figure out Christ his person and worke who was holy harmlesse undefiled separated from sinners and a Lambe without blemish and without spot Heb. 7. 26. 1 Pet. 1. 19. Vers. 18. blind either in whole or in part purblind dimsighted or that had any blemish in his sight eye eyelid or the like The Hebrew doctors reckon nineteene blemishes that might bee in the eye of a priest and seven in the eyelid Maimony in Biath hamikdash cha 8. sect 17. lame or halting on one or both legs having any imperfection in his gate or feet and in the feet there might be twentie blemishes Maimonyibidem fatnosed in Greeke short-nosed or having the nose cut-off It implyeth all manner deformity in the nose wherein there migh bee as the Hebrewes say nine blemishes that hath any thing superfluous or that is excessive either in the whole bodie or any member over long so in Levit. 22. 23. for the sacrifices The Greek translateth it having the eare cut off V. 19. the breaking of a foot that is a broken foot he that shall be broken-footed or broken handed In the hands the Hebrewes say there might bee seven blemishes Vers. 20. crookt-backt that hath a bunch or hillocke on his backe or any other place as Thargum Ierusalemy referreth it to the eyebrowes that hang over the eyes and so it agreeth with them which follow But the Greeke favoureth the former interpretation hath a smal-spot or a thin filme this by the Hebrews is referred to Imperfection in the eye By others to the small or thin stature of the body as to be a dwarfe or over slender The Hebrew Dak is generally that which is small or thâ—â— He that hath a white small spot within the blacke of the eye is the Dack spoken of in the Law saith Maimony in Biath hamik dash ch 7. sect 5. The Greeke translateth it Ephelos and Ephelis is nothing else but a certainerug gednesse and hardnesse of an evill col 〈…〉 saith Cornel Celsus l. 6. c. 5. a confusion or fussion whereby the white and blacke is mixed confusedly together Teballul the Confusion spoken of in the Law is when the white of the eye is drawn and some of it gotten into the blake untill the blake is found mingled with the white saith Maimony ibidem scurfe or dry-scaule maunge called in Hebrew Garab whereupon the Latines borrow the name Porrigo the Greeke translateth it Psora agria and it may be on any part of the body as the Hebrewes observe Maimony in Biath hamikdash ch 7. l. 10. This is againe mentioned in Lev. 22. 22. and in Deut. 28. 27. as a plague incurable scab or tettar as the Greeke calleth it Leichen to which the Chaldee version agreeth for Chaziz the Arabik Chaziza is that which the Greeke call Leichen it is mentioned onely here and in Lev. 22. 22. Maimony in Biath hamikd c. 7. sect 10. calleth it an Egyptian scab or tettar which is hard and foule and that is the Iallepheth the Scab spoken of in the Law It may also be on any part of the body of man or beast stones broken or a cod or stone bruised the Greeke translateth which hath but one stone These twelve particulars are named all other of like nature being implied The Hebrewes say There are in all an hundred and fortie blemishes that doe disable the Priests eight in the head two in the necke nine in the eares five in the browes seven in the eye-lids nineteene in the eyes nine in the nose nine in the mouth three in the belly three in the backe seven in the hands sixteene in the members of generation twentie in the feet eight in all or any part of the body eight in the skin of the flesh and seven in the strength of the body and the breath Maimony in Biath hamikdash ch 8. sect 17. a blemish in him This generall is added to the former particulars to teach that any other blemishes though unnamed did disable a Priest from sacrificing All blemishes whatsoever whether they be in him from the beginning of his creation or grow upon him afterward whether they be transitorie blemishes that may bee removed or not transitorie hee is disabled by them till they be done away A fixed blemish as a broken foot or hand or a transitorie blemish as scurfe or scab And not the blemishes onely which are written in the law doe disable the priests but all blemishes to be seene in the body as it is written WHOSOEVER hath A BLEMISH IN HIM out of any place and those that are written in the Law are for an example Maimony in Biath hamikdash ch 6. sect 3. 4. Further to shew this they say An old man that is neere unto trembling and shaking as hee stands a sicke man when hee trembleth through sicknesse and seeblenesse of strength are as blemished If a Priest serveth when hee stinks of sweat or when hee hath a stinking breath out of his mouth loe hee prophaneth his service as doe all other that have blemishes Maimony ibid. ch 7. sect 12. 13. By these God figured the perfection that should be in Christ Heb. 9. 14. and taught also what graces are requisite in his ministers 1 Tim. 3. 2. 3. 7. Tit. 1. 7. 8. 9. and in the whole Church which is unto him a royall priesthood an holy nation 1 Pet. 2. 9. which Christ hath sanctified and cleansed that he might present it unto himself glorious a Church 〈◊〉 having spot or wrinkle or any such thing but that it should be holy with out blemish Eph. 5. 26. 27. So the Saints are said to bee without blemish before the throne of God Rev. 14. 5. the fire offrings in Gr. the sacrifices in Chaldee the offrings If any priest that have a blemish do serve in the sanctuarie he prophaneth the service and is to bee beaten Maimony in Biath hamikdash chap. 6. sect 1. a blemish in Greeke because a blemish is in him Sol. Iarchi explaineth it thus whiles his blemish is on hm hee is rejected but if his blemish be done away he is fit or approveable Besides the blemishes forenamed such Priests as had transgressed in their
or the value of persons beasts houses or lands concerning which the Law is here given The Hebr. say A vow is parted into two parts 〈◊〉 the first is thaâ— whereby a man restraineth himselfe from lawfull things as when hee saith such or such fruits be unlawfull 〈◊〉 me al these 30. 〈◊〉 for ever 〈◊〉 The 2. is that wherby he bindeth himselfe to give â—t oblation which he was though he that estimateth survivs yet he is free For there is no estimation of the dead and he that is estimated must needs stand in judgement If be say Such a mans price be upon me and he stand injudgement and dye before they have determined his price loe he is free for there is no price of the dead Ma 〈…〉 in Erachin c. 1. s. 21. 23. can attaine that is according to his abilitie as in Lev. 14. 21. 22. So the Greeke translateth is able Thus God would not suffer his holy name to be abused by any but even the poorest man that made a vow was to pay or remaine a perpetuall debter that all might learne not to bee rash with their mouthes not to let their hearts bee hasty to utter a word before God nor suffer their mouth to cause their flesh to sinne for God hath no pleasure in sooles Eccles. 5. 2. 4. 6. Of this the Hebrewes say All the estimations appointed in the Law he that estimateth is to give them if he be rich But if he be poore and his hand cannot attaine it he is to give all that is found in his hand though it be but one shekel and he is discharged Lev. 27. 8. And they make account that he is to give though it be one shekel if he have but one shekel for that it is said in v. 25. All thy estimation shall be according to the shekel of the Sanctuary Loe thou art taught that in the estimations there is no lesse then a shekel neither moe then fifty If there be not found in his hand so much as a shekel they may not take of him lesse then a shekel but leave all upon him as a debt and if he be able and grow rich her shall give the whole estimation appointed in the Law A rich man that estimateth or vometh and groweth poore or that estimateth when he is poore and groweth rich he 〈◊〉 bound to pay the estimation of the rich What is the difference betweene him that oweth the estimation of the poore him that oweth the estimation of the rich c. He that oweth the estimation of the poore when they have taken of him all that his hand attaineth to though but one shekel if afterward he waxe rich he is not bound to pay it But if he owe the estimation of the rich the rest of the estimation remaineth upon him till hee bee rich und hee is to pay the estimation which is upon him He that expresseth the estimation and saith my estimation be upon me fifty shekels or such a mans estimation be upon me thirty shekels he is not to be judged according to that a huâ— his hand can attaine but they take all that is found in his hand and the rest lyeth upon him as a debt till he be rich then he must give it He that saith Lot upon me be an estimation absolute and 〈…〉 sseth it not c. he is to be judged according to his ability as others that doe estimate They that owe estimations and prices men may take pannes of them and take of them by force so much as they have vowed and are not bound to restore them their pawne by day or by night And they may sell all that is sound to be theirs of unmoveable goodt and of moveable of apparell housholdstuffe servants and cattel and make payment out of them all But they may not sell his wives apparell nor his childrens c. Maimony in Erachin chap. 3. sect 2. 3. c. 14. Vers. 9. a best in Greeke of the beasts whereof a 〈◊〉 is offred meaning of the bullock sheep or goat unble mished which he shall separate by a vow as in vers 2. all that he giveth or as the Greeke trans 〈…〉 whosoever giveth of these shall bee holy for the altar of the Lord or the price thereof holy for the maintenance of the sanctuary Thus the Hebrewes understand it because they thinke that such beasts as were meet for the altar might not be sanctified to any other use then upon the altar but if a man hath sanctified it for other use then the price of it valued by the Priest was for that other use and the beast for the Altar He that sanctifieth his beasts absolutely or sanctifieth his goods absolutely they provide that all perfect beasts meet to be offred on the altar the males bee sold for Burnt-offrings and offred up for Burnt-offrings and the females be sold and offred for Peace-offrings and the prices fall to the maintenance of the Sanctuary for that which is absolutely sanctified is for the maintenance of 〈◊〉 house And of this is that spoken in Lov. 27. 9. M 〈…〉 in Erachin ch 5. sect 7. Vers. 10. not alter or not scourse it nor change it two words are use of one signification to shew the weight of this law whereby God forbiddeth and punisheth mens levity and inconstancy in holy things whether these vowes here spoken of or any other The Hebrew canons say Whosoever changeth is to be beaten by the Magistrate for every beast that he changeth Lev. 27. 10. Maimony tâ—m 3. in Temurah or treat of Change ch 1. sect 1. or a bad for a good Though a man would give a better then he had vowed the Law suffereth him not to change For as the Hebrewes say the nature of man inolineth to increase his wealth and to spare his goods and though he have vowed and sanctified 〈◊〉 may be he will turne and repent and redeeme it for lesse then it is worth c. and when he cannot redeeme it he will change it for a worse then it And if hee 〈◊〉 have leave given him to change a bad for a good 〈◊〉 would change a good for a bad and say it is good Therefore the scripture absolutely forbiddeth him to change and mulcteth him if he changeth saying Then it and the exchange thereof shall be holy l. â—v 27. 10. And all these things are to sul due his evill concupiscence 〈◊〉 to rectifie his minde And the many judgements the are in the Law are no other them counsells from farre from God who is great in counsel to rectifie the knowledge and to direct all workes And so hee saith in Prov. 22. 20. 21. Have not I written unto thee excellent things in counsels and knowledge that I might make thee know the certainty of the words of truth that thou mightest answer the words of truth to them that send unto thee Maim in Temurah chap. 4. sect 13. if changing he shall change that is if at all or any way
2. 28. with Act. 2. 17. 1 King 19. 10. with Rom. 11. 3. Esai 65. 1. with Rom. 10. 20. Mat. 21. 13. with Marke 12. 8. Vers. 18. Neither shalt thou or And thou shalt not and so in the precepts following all which are joyned to the former with this copulative And otherwise than was in Exod. 20. to teach the conjoyning of all these commandements as into one bodie of the Law which must be likewise in our obedience Because Whosoever shall keepe the whole Law and yet offend in one point he is guiltie of all For hee that said Doe not cemmit adâ—â—tery said also Doe not kill c. Iam. 2. 10 11. Vers. 20. false or rash vaine The same word Shav used before in verse 11. but for it in Exo. 20. Moses useth the word Sheker false and so the Chaldee hath in this place Vers. 21. wife in Exod. 20. 17. our neighbours house is put in the first place and his wife in the second otherwise than here So they that would divide this commandement into two cannot shew which is the ninth and which is the tenth seeing Moses hath purposely changed the order desire Here againe Moses useth another word 〈…〉 veh whereas in Exod. 20. 17. he keepeth one word in all the particulars tachmod covet which are two words in sound but one in signification though it may be with some difference of degree whereof there be sundry other examples in Scripture as Hinneh Behold 1 Chron. 17. 1. for which another Prophet saith Reeh See 2 Sam. 7. 2. Chajath a troope in 2. Sam. 23. 13. or Machanah an host in 1 Chron. 11. 15. he returned jashab 2 Sam. 6. 20. or hee turned againe jissob 1 Chron. 16. 43. Iaghnal he offered up 2 Sam. 6. 17. or Iakrib he offered 1 Chron. 16. 1. and many the like so that from two words of like sense here cannot be gathered two sundry commandements The like was in the ninth commandement before in vers 20. And if this Desire be another commandement there were but nine given in Exod. 20. Or if there were ten as is avouched in Exod. 34. 28. then here must be eleven contrary to Deut. 10. 4. But degrees of the same sinne make not here severall precepts The Hebrewes make this desire to be lesse than coveting and say Desire bringeth a man to coveting and coveting bringeth him to unjust taking away for if the owners be not willing to sell though he would give them a great price and hee is urgent upon them then he falleth to taking by violence as it is said in Mic. 2. 2. And they covet fields and take them by violence Maimony tom 4. treat of Rapine c. c. 1. s. 10 11. his field the Greeke saith nor his field this also is added more than in Exod. 20. 17. And usually when any thing it repeated either by the Prophets or Evangelists i◠〈◊〉 with varietie of words and phrases of which being compared there is very great use for the understanding of the Scriptures Vers. 22. added no more meaning no moe commandements of this sort for they were but ten 〈◊〉 Deut. 4. 13. or no more unto the people there were spoken to Moses Exod. 21. 1. c. The Chaldee translateth ceased not see the notes on Nam 11. 25. of stones both to have them perpetuall to his Church Iob 19. 23 24. and in mysterie to shew the stonie nature of mens hearts see the annotations on Exod. 31. 18. unto mee that Moses might carry them to the people and see then duly executed So the Magistrate is the keeper of both the tables of the Law for Moses was 〈◊〉 in Ieshurun Deut. 33. 5. Vers. 23. and the mount understand and saw the mount as Deut. 18. 16. Exod. 20. 18. The things which the people heard and saw were terrible unto then because they were sinners but a meane to humble them and drive them unto Christ H 〈…〉 12. 18. 24. Gal. 3. 19. 24. Elders in Greeke Senate or Eldership The people all and even the greatest and best fled from before the Lord and came to Moses for to be a Mediator See Exod. 20. 18 19. in the annotations Vers. 24. his voice the Chaldee saith the voice of his Word So in vers 25. Vers. 25. why should we die The Greeke translateth let us not die so it is a deprecation This speech implieth the sentence of death also which their owne hearts pronounced against them for their sinnes for such a question is likewise an affirmation as Why doth hee speake blasphemies Mark 2. 7. is expounded this man blasphemeth Matt. 9. 3. And this sheweth the effect of the Law in our consciences it causeth the spirit of bondage to feare Rom. 8. 15. and when the voice of God in his Law is heard and understood of men it terrifieth and killeth before that they thinke they are alive without the Law Rom. 7. 9 10. fire which signified the force of the firie Law Deut. 33. 2. that it is in mans heart as a burning fire shut up in his bones as Ier. 20. 9. both manifesting sinnes and tormenting the conscience wherein it differeth from the Gospell Heb. 12. 18. then or surely Heb. and we shall dic Thus there was not a law given which could give life Gal. 3. 21. but the letter killeth 2 Cor. 3. 6. and the law is not of faith Gal. 3. 12. the hearing of it and escaping death caused them not to beleeve but the just shall live by faith through the Gospell of Christ Rom. 1. 16 17. unto whom the Law was a Schoolemaster Gal. 3. 24. Vers. 26. all flesh or who is any flesh that is any fraile man for all flesh is grasse Esa. 40. 6. The Greeke translateth For what flesh Which word flesh is often used for unregenerate man as is noted on Gen. 6. 3. and to such especially the Law is the terrours of death though all humane nature being in sinne is here condemned So in Psal. 143. 2. the living God The Hebrew words are both plurall implying the mysterie of the Trinitie as is noted on Gen. 1. 1. and he is called the living God as here so in Ios. 3. 10. 1 Sam. 17. 26. Esa. 37. 4. Psal. 42. 3. Hos. 1. 10. and in sundry other places to oppose him unto all false gods which are called the dead Psal. 106. 28. whereupon it is said Yee turned to God from Idols to serve the living and true God 1 Thess. 1. 9. Also to shew that God is powerfull in operation being not only living in himselfe so that he only hath immortalitie 1 Tim. 6. 16. but the giver of life unto all For in him wee live and move and have our being Act. 17. 28. and he is the fountaine of living waters Ier. 17. 13. who continually and abundantly refresheth his people It signifieth also his eternitie as he that liveth for ever and ever Revel 10. 6. of whom it is said For he is the living God and continuing for
hee is God of Gods and Lord of Lords the great God the mightie and the fearefull which will not regard persons nor take reward Hee doth the judgement of the father lesse and widow and loweth the stranger in giving unto him bread and raiment Love ye therefore the stranger for ye were strangers in the land of Egypt Thou shalt feare Iehovah thy God him thou shalt serve and to him shalt thou cleave by his name shalt thou sweare He is thy praise and he is thy God which hath done for thee these great and fearefull things which thine eies have seene With seventie sonles did thy fathers goe downe into Egypt and now Iehovah thy God hath made thee as the starres of the heavens for multitude Annotations AT that time Moses rehearsing the mercies of God unto Israel for which they should love and obey him sheweth how upon his request God presently shewed the tokens of his grace by renuing the covenant the history whereof is in Exod. 34. hew thee herein they differed from the first Tables which were the worke of God Exod. 32. 16. These being of Moses hewing shewed the worke of Moses Law upon the heart of man which is to hew and polish it but not to change it from stone to flesh for that is the worke of Christ see the notes on Exod. 31. 18. 34. 1. come up Moses onely and no man with him was commanded to goe up to the top of the mount and it was to be in the morning the time of mercie see Exod. 34. 2 3. Of the mount Sinai and how it differed from mount Sion see the annotations on Exod. 19. and 20. an Arke of this there was no mention in Exod. 34. but in Exod. 25. there the Arke and Mercy-feat that covered it is commanded which was a figure of Christ. That seemeth to be the Arke here spoken of for any other temporary Arke we reade not of Vers. 2. on the first Gods law was the same and unchanged though the tables figuring mens hearts are changeable Vers. 3. Shittim wood which was a kinde of Cedar uncorruptible as the Greeke translateth it see the notes on Exod. 25. 5. in my hand the Greeke saith in my two hands as was in Deut. 9. 15. The Tables which God made and gave before were written on these which Moses made were hewed but empty till God wrote upon them so the Law is written in mens hearts and they doe by nature the things of the Law Rom. 2. 14 15. but corrupting themselves in the things that they know their hearts are hewed onely by Moses ministery and how ever they boast of the Law yet through breaking the Law they dishonour God Rom. 2. 23. till that be fulfilled which God hath promised I will put my lawes into their minde and write them in their hearts Heb. 8. 10. Vers. 4. the ten words that is ten commandements or Decalogue these were written by God himselfe but other lawes then rehearsed were written by Moses Exod. 34. 27 28. For there the Lord came downe in a cloud proclaimed his name renued the covenant and repeated the principall lawes Exod. 34. 5. c. day of the assembly or of the Church that is when the Church or people were assembled to heare the Law or to meet with God as Exod. 19. 17. Deut. 5. 22. So in Deut. 18. 16. And in Acts 7. 38. it is said This Moses is he that was in the Church or Assembl◠in the wildernesse with the Angell which spake to him in the mount Sina and with our fathers who received the lively oracles to give unto us Vers. 5. in the Arke so the covenant remained in the midst of Israel and the Tables were not broken as at the first howbeit Moses face now shined at his second comming downe which terrified the people and caused him to veile his face an other signe of the weaknesse of his legall ministery see the notes on Exod. 34. 29. there they be for an evidence of Gods grace and testimony of his covenant renued with Israel Wherefore those Tables were called the Testimonie and the Arke wherein they were put the Arke of the Testimony see Exod. 25. 10. 16. 22. Vers. 6. journeyed the Arke of Gods covenant going before them to search out a resting place for them Numb 10. 33. So this was another testimony of their reconciliation with God and of his graces to bee communicated unto them in Christ. Beeroth by interpretation Wells or Pits which word is not mentioned in Num. 33. 31. but understood there Neither was it a place by mount Sinai from whence they first journeyed Numb 10. 33. but many stations from it as appeareth by Numb 33. 16. 31. Moses therefore keepeth not here the order of their travels but signifieth how they had gone many journeyes forward the Lord conducting thē Some of the Hebrewes as Aben Ezra doe thinke this was another place than that of the sonnes of Iaakan mentioned in Numb 33. and that hereby is meant Kadesh sonnes of Iaakan who was one of the posterity of Seir whom the Edomites drove out of their land 1 Chron. 1. 38. 42. Moses before named him Akan Gen. 36. 27. From the Pits or We 〈…〉 of these infidels God removed them towards the land of Canaan the promised holy land where by faith in Christ they might with joy draw waters out of the fountaines of salvation Esay 12. 3. Moserah called before in the plurall number Moseroth Numb 33. 30. and it was their station before they came to the wells of the sonnes of Iaakan though here Moses nameth it after Wherefore we 〈◊〉 here to understand againe from Moserah or Moserah The Greeke calleth it Misadai changing 〈◊〉 D. which is usuall as is noted on Gen. 4. 18. But Aben Ezra as before thinketh this Moserah 〈◊〉 the name of the wildernesse of mount Hor 〈◊〉 Aaron died and not the Moseroth spoken of 〈◊〉 Num. 33. there Aaron died not at Moserah unlesse it were the wildernesse of Hor as 〈◊〉 Ezra supposeth not at Beeroth but many jo 〈…〉 ey from it at mount Hor Num. 33. 37 38. We are therefore to understand these words thus 〈◊〉 or thither where Aaron died Or supplying the former word frō thence where Aaron died 〈◊〉 there out of the land of Canaan whereinto 〈◊〉 〈…〉 ght not enter because of his sin see the an 〈…〉 on s on Num. 20. 24. c. in his stead As 〈◊〉 〈…〉 at h of Moses and Aaron with their sister M 〈…〉 the King Priest and Prophetesse of Israel 〈◊〉 〈◊〉 testification of the weaknesse and impossibility of the legall kingdome and priesthood to being them into the kingdome of God so the 〈…〉 nce of the Priesthood in Aarons poste 〈…〉 y was another signe of Gods grace towards Israel for reconciliation of them to himselfe and blessing them till Christ who hath a Priesthood that passeth not from him to another should come who is able perfectly to save them that come
this remission of debts to be at the beginning of the yeere Howbeit some of the Hebrew Expositors take it otherwise saying The seventh yeere releaseth not debts of money but at the end thereof as it is said in Deut. 15. 1. At the end of seven yeeres c. And there he saith in Deut. 31. 10. At the end of seven yeeres in the solemnity of the yeere of release in the feast of Tabernacles What is meant there after seven yeeres so the forgivenesse of monies is after seven yeeres Therefore hee that lendeth to his neighbour in the seventh yeere it selfe may require his debt all the yeere but when the Sun is set in the night of new-yeeres day at the going out of the seventh yeere the debt is lost Maimony in Misn. tom 3. treat of the Release and Iubilee ch 9. s. 4. This seventh yeere is that spoken of in Exod. 23. 11. and Levit. 25. 4. which was a Sabbath and rest for the land that it might not be tilled and a yeere of releasing debts figuring the yeere of grace the acceptable yeere of the Lord which Christ preached by whom wee have obtained of God release of our debts that is the forgivenesse of our sinnes Luke 4. 18 19. Matth. 6. 12. Luke 11. 4. and are taught also to forgive if wee have ought against any that our Father also which is in heaven may forgive us our trespasses Mark 11. 25. that we be kinde one to another tender hearted forgiving one another even as God for Christs sake hath forgiven us Ephes. 4. 32. Coloss. 3. 12 13. See the annotations on Levit. 25. a release or a remission or intermission called in Hebrew Shemittaâ— in Greeke Aphesis that is forgivenesse or remission the word which the new Testament useth for forgivenesse of sinnes Marke 1. 4. Matth. 26. 28. whereof this release of debts was a shadow And the word is likewise used in Exod 23. 11. where speech is of the land that it should be let rest or intermitted from â—â—llage which was but for that seventh yeere onely wherefore it cannot be gathered from this word that the remission of debts here commanded was to be for ever but might be an intermission onely for the seventh yeere wherein was neither sowing nor reaping nor other workes of husbandry so that the poore had not such meanes to pay their debts as in other yeeres Howbeit the Hebrewes for the most part hold the remission to be perpetuall and therefore have their limitations for some debts and debtors as after shall be shewed Vers. 2. the manner Hebr. the word which the Greeke expoundeth the ordinance or commandement of the release every câ—editour Hebr. every master or owner of the lending of his hand that is of the thing lent with his hand which seemeth to imply money and the like and that which is a mans own whereof he hath power as to lend so to remit It may also be interpreted every master of the exaction of his hand whiâ—h he may exact of his neighbour doe release it that is every creditour that hath right to exact the debt with his hand doe release that which he might exact The Greeke expounds it thus Thou shalt for give every proper debt or every debt of thine owne which thy neighbour oweth thee Chazkuni here observeth that the releaâ—e is of things lent not of things taken by robbery or of things committed of trust to be kept not exact or not urgently exact in Greeke not aske or require which the Hebrewes understand both of exacting the debt and an oath concerning it as some cases might require The seventh yeere releaseth an oath as it is said THOV SHALT NOT EXACT not at all neither to pay nor to sweare meaning an oath before the Iudges c. But an oath of them that have a thing to keepe or for partnership or the like wherein if hee confesse he must pay in such case hee sweareth after the yeere of release Maimony in treat of the Release ch 9. sect 6 7. and of his brother that is of such a neighbour as is his brother in the faith to except the stranger as in vers 3. So And is often used for explanation as I meane or that is to say see the notes on Gen. 13. 15. because he hath proclaimed or whâ—n he that is God by the magistrate hath proclaimed or because it is called a release Targum Ionathan expoundeth it of a proclamation by the magistrates to Iehovah meaning to his honour and by his commandement The Chaldee translateth before the LORD the Greeke to the Lord thy God Vers. 3. Of a forrainer whoÌ„ the Chaldee calleth a sonne of the peoples meaning an heathen exact the Greek addeth require whatsoever things are thine with him thine hand shall release which the Greeke explaineth thus but to thy brother thou shalt make a release or forgivenesse of thy debt In this the Hebrewes which hold the release to be for ever have their limitations They say the seventh yeere releaseth a debt though it be lent upon a bill which secureth the debt by goods but if he tooke assurance by land when he lent it then it releaseth not Also he that lends to his neighbour and setteth him an appointed time of ten yeeres he releaseth not in the seventh He that lends unto his neighbour and conditioneth with him that the seventh yeere shall not release him he must notwithstanding release for hee cannot frustrate the right of the seventh yeere If he condition with him not to release that particular debt in the seventh yeere the condition standeth for that man hath bound himselfe in his goods whereas the Law hath not bound him Mulcts or Forfeits for enforcing or for inticing a maid or for bringing an evill name c. are not released He that lends upon a pawne releaseth not if the debt be aequivalent with the pawne but if it be more the overplus is released If the Iudges have given sentence at Law and written Thou such an one art bound to pay this man thus thus he releaseth not for this is not in the nature of a thing lent These and the like cautions Maimony sheweth in his said Treat of the Release and Iubilee ch 9. Of some of these there is question to be made whether they be agreeable to the Law of God here given especially if it be understood but of an intermission of the debt for the seventh yeere onely Vers. 4. Only that there be not or To the end that there be not it sheweth the reason of the former law of release that there might not be through exacting of debts any man brought to extreme poverty in thee in the midst of thee O Israel or among you so againe in vers 7. a needy man This word noteth a depth of poverty and hath the name Ebjon of wishing or desiring things that may releeve his wants blessing will blesse thee that is will surely blesse thee much so that thou shalt not lose
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
a Sanctuary Ios. 9. 23. And they were called Nethinims because he gave them for the service of the Sanctuary Then came David and decreed against them that they should not come into the congregation for ever no not in the time when there is no sanctuary And so it is expressed in Ezra And of the Nethinims whom David and the Princes had given for the service of the Levites Ezra 8. 20. Loe thou maist see they depended not on the Sanctuary And why did he and his Councell decree this against them Because hee saw the hardnesse and cruelty that was in them at the time when they required that seven of the sonnes of Saul the chosen of the Lord should be hanged and killed and they had no compassion on them 2 Sam. 21. 6. 9. When Senacharib King of Assyria came up 2 King 18. 13 34 35. hee confounded all the peoples and mixed them one with another and carried them captives out of their places So these Egyptians which are now in the land of Egypt are other men and so the Edomites that dwell in the field of Edom. And for asmuch as these foure Nations which be forbidden are commixed with all nations of the world which are lawfull all are lawfull So that whosoever separateth from them and becommeth a Proselyte at this time in any place be he an Edomite or an Egyptian or Ammonite or Moabite or Ethiopian or of any other people whether they bee men or women it is lawfull for them to enter into the Church out of hand Maim in Issure biah chap. 12. sect 22 25. Thus the partition wall betweene Iewes and Gentiles is by the Hebrewes owne grant in part broken downe but indeed wholly unto us which know Christ who were in times past aliens from the politeie or common-wealth of Israel and strangers from the covenants of promise c. but we are now made nigh by the bloud of Christ for he is our peace who hath made both one and dissolved the middle wall of partition betweene us Ephes. 2. 12. 14. Vers. 9. the campe or the host an army of souldiers touching whom God giveth lawes for their purity that as the whole campe of Israel was to be purged of all leprous and uncleane persons Num. 5. 2 3. so every campe or army sent forth to warre at any time should also have care of holinesse keepe thee or beware take heed evill thing Hebr. evill word that is all uncleannesse either morall as Iohn warned the souldiers Luk. 3. 14. or figuratiue as some specials here follow Vers. 10. an accident to wit of uncleannesse by the issue of his seed and so the Greeke translateth it an issue of which and the pollution by the same see Levit. 15. with the Annotations out of the campe or unto a place without the camp where all uncleane persons were to remaine Num. 5. 3. Vers. 11. at the looking forth of the evening which the Greeke translateth towards evening the Chaldee at the time of the evening See this phrase in Gen. 24. 63. and Exod. 14. 27. bathe in Greeke wash his body as all such uncleane persons were to doe Lev. 15. figuring our sanctification from uncleannesse by the death and spirit of Christ Heb. 10. 22. gone downe Heb. gone in that is when the day of his uncleannesse is at an end for the day ended at Sun setting Vers. 12. thou shalt have or there shall bee to thee to wit by publique designation a place Heb. a hand that is as the Greeke hath it a place in Chaldee a place appointed or prepared So the Hebrewes say It is unlawfull to turne aside within the campe or in the open field in any place but it is commanded to appoint there a way peculiar for men to turne aside therein Maimony treat of Kings chap. 6. sect 14. Vers. 13. a paddle an instrument of iron to dig an hole with in the earth wherein to bury their excrements Wee derive the name from the Greeke Pattalos or Passalos whereby the Hebrew Iathed is translated here upon thy weapon or among thine armour in Greeke upon thy girdle that which commeth from thee thine excrements in Greeke thy shame or unseemelinesse These by the Law are counted uncleane as almost all the other that come out of man defiled other things which they were used about Ezek. 4. 12 13 14. and figured the corruption of nature Esay 4. 4. Marke 7. 15. 20 23. Vers. 14. walketh the Chaldee addeth his divine presence walketh before thee the Greeke explaineth it into th 〈…〉 hands So in Deut. 2. 36. and 7. 2. 23. also in 2 Chron. 6. 36. the uncleannesse or the nakednesse the discovery of any thing which is uncleane the Greeke translateth it shame the Chaldee transgression By this God taught his people holinesse of conversation that they should keepe themselves from their iniquity as David did Psal. 18. 23. from after thee that is from following or accompanying thee and from keeping thee The Greeke translateth it from thee the Chaldee from doing good unto thee In like manner when God said I will be with thee Gen. 31. 3. Iakob understood it I will doe thee good Gen. 32. 9. And both are expressed in Ier. 32. 40. I will not turn froÌ„ after them to do theÌ„ good And of Gods leaving his people in their wars and the evils following there is complaint in Psal. 44. 10 11. c. Vers. 15. not deliver up Hebr. not shut up or close as Deut. 32. 30. meaning shut up into the hand as is expressed in Psal. 31. 9. that is delivered as the Greeke and Chaldee here translate it a servant the Chaldee addeth a servant of the peoples that is of the Gentiles who for the religion of God commeth from his master to the Church of Israel This servant that sleâ—th to the land of Israel he is a righteous stranger that is a proselyte come unto the faith and covenant of God saith Maimony tom 4. treat of Servants chap. 8. s. 11. is escaped or separated having rid free and delivered himselfe from the bondage of sinne The Greeke translateth is added or adjoyned unto thee By this Law God shewed his love in Christ towards all strangers even in the basest estate that come unto him in faith for there is neither bond nor free male or female but all are one in Christ Iesus Gal. 3. 28. It figured the grace of God to us sinners who were the servants of sinne but obeying from the heart the forme of doctrine whereto we were delivered we were made free from sin were made the servants of righteousnesse and servants to God to have our fruit unto holinesse and the end everlasting life Rom. 6. 17 18 22. Who after we have escaped the pollutions of the world through the knowledge of Christ are not againe to be intangled therein and overcome 2 Pet. 2. 20. Gal. 4. 7 8 9 10. from his master who that he might sustain no dammage by the losse of his
vers 10. Vers. 2. the day that is the time the first opportunity For this rite was fulfilled not the first day that Israel went into Canaan but after as Ios. 8. 30 c. So day is used for time Luke 19. 42. set up or erect to wit stones for pillars as in Exod. 24. 4. to signifie the tribes of Israel who being brought of God into his good land were by this extraordinary â—ite to professe their homage and obedience unto him otherwise to undergoe the curses of his Law Which their consciences accusing them of they might be led unto Christ for redemption froÌ„ the curse with plaister or with lime whiting that the words of the Law might be written thereon a memoriall of Gods benefits unto them This word plaister is used to signifie hypocrisie as Paul called Ananias a p 〈…〉 red or whited wall Acts 23. 3. and the Pharisees are likened to whited or plaistered s 〈…〉 which appeare beautiful outward c. Mat. 23. 27. And that seemeth also to be intended here that all such as seeke life by the workes of the Law which Israel after did Rom. 9. 31 32. have their hearts within hard and stony Ezek. 36. 26. though outwardly they appeare of another nature and colour and have the profession of the Law upon them wherein they glory Rom. 2. 17 23. Therefore afterward blessings and cursings are mentioned vers 12 13. but Moses rehearseth none but curses as being the due of all such hypocrites And from the last verse of this Chapter Paul proveth that as many as are of the workes of the Law are under the curse Gal. 3. 10. Vers. 3. all the words either the ten commandements called the ten words Exod. 34. 28. which are the summe of all Law or all the words following in this chapter See the notes on vers 8. that thou maist goe in and consequently possesse and enjoy the land which figured heaven for the Law promiseth life to them that doe it Rom. 10. 5. though unto man it is unpossible Or it may be read for that thou art come in as being a reason of this seruice and of their dutie to keepe the Law And so the Greeke translateth When as thou art come in Vers. 4. Ebal or Gebal as the Greeke writeth it Gaibal and here the other mount Ger 〈…〉 zim vers 12. is also understood but because the Curses onely are after expressed and they were on mount Ebal therefore it is named Of this mount see v. 12 13. with plaister or with lime as ver 2. Vers. 5. An Altar to signifie God the other party in the covenant as was at mount Sinai Exod 24. 4. and to teach by it and the sacrifices offered thereon that there could be no salvation but by Christ and his sacrifice for remission of sinnes yron that is any yron toole to hew or polish them but they should be as they were naturall to signifie the perfection that should be in Christs humane Nature whereby hee was acceptable to God though before men hee seemed altogether deformed Esay 52. 14. and 53. 2. he was the stone cut out without hands Dan. 2. 34 35. And no man might lift up an yron toole upon these stones to teach that mans wisedome is foolishnesse with God see the notes on Exod. 20. 25. where the axe of man polluteth the Altar of God Vers. 6. of whole stones and not of hewen Exod. 20. 25. Of such whole or entire stones did Iosua build it Ios. 8. 31. Burnt-offerings to obtaine of God by Christ forgivenesse of sins and sanctification of life see the Annotations on Lev. 1. Vers. 7. Peace-offerings to shew their hope of peace and prosperity by Christ and their thankefulnes for his graces see Lev. 3. eat there keeping a holy banquet for the flesh of the peace-offerings were eaten by the owners and Priests Levit. 7. 15 c. This taught them the spirituall joy which they should have in Christ for his deliverance of them from the curse of the Law and his flesh wee doe eat unto life eternall Gal. 3. 13. Ioh. 6. 51. Vers. 8. very plainly or plainly and well or fairly Heb. making them plaine doing them well Hereby is meant a large and faire writing easie to be read of all as in Habak 2. 2. That all sorts of people might have the knowledge of Gods Law and learne to doe the same And by this it appeareth that all the words commanded to be written or the Copie of the Law which Iesus wrote Ios. 8. 32. were not the whole booke of Deuteronomie much lesse all Moses books as some have thought for what stones would suffice for such a worke With these whited stones on whose outside the Law was written we may compare that white stone in Rev. 2. 17. which Christ giveth to all his and in the stone a new name written which no man knoweth saving he that receiveth it those being to shew the worke of the Law outwardly this the worke of Christs grace and Spirit inwardly Compare also 2 Cor. 3. 2 3. Vers. 9. Take heed and heare or Attend hearken and heare as the Chaldee expoundeth it but the Greeke saith Be silent and heare art become the people or art made for a people to Iehovah by renewing of the covenant declared so to be and therefore bound to obey his commandements as it is said For all peoples will walke every one in the name of his God and we will walke in the name of Iehovah our God for ever and ever Mic. 4. 5. Vers. 10. therefore thou shalt Hebr. And thou shalt obey the Chaldee saith shalt receive the Word of the Lord. By obeying or hearkning unto is meant the due observing or keeping of the things spoken as our fathers have not hearkned unto the words of this booke 2 King 22. 13. is explained our fathers have not kept 2 Chron. 34. 21. Commandements or Commandement meaning every one in particular and all in generall for the offending in one point maketh us guiltie of all Iam. 2. 10. See the like in Deut. 5. 10. Vers. 12. Gerizzim called in Greeke Garizein of it and the other mount Ebal Moses said before they were over against Gilgal beside the Okes of Moreh Deut. 11. 30. and Benjamin these six here named were the worthiest tribes all borne of Iakobs wives the free women and none of the handmaids children God shewing hereby the strength and noblenesse of the Blessings above the Curses and that they belong to such children of the free women as Paul teacheth us in an allegorie Gal. 4. 22 31. Howbeit though Moses appointeth these to blesse yet hee expresseth not the blessings by such silence leading his prudent reader to looke for them by another which is Christ Ioh. 1. 17. Act. 3. 26. For silence in the holy story often implieth great mysteries as the Apostle in Heb. 7. teacheth from the narration of Melchisedek in Gen. 14. Vers. 13. for the curse that is to pronounce it In speaking of
godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4. 8. Vers. 9. make thee plenteous or make thee excellent unto which Thargum Ionathan addeth for good that yee may prosper in all the workes of your hands rejoyce over thee This Christ taught in parables of rejoycing for the lost sheepe that was found Luk. 15. 6 7. and of the Prodigall sonne he saith It was meet that wee should make merry and be glad for this thy brother was dead and is alive againe and was lost and is found Luk. 15. 32. So in the other Prophets I will rejoyce in Ierusalem and joy in my people Esay 65. 19. and I will rejoyce over them to doe them good Ier. 32. 41. See also Deut. 28. 63. Vers. 10. that which is written meaning all and every thing written so teaching us exact obedience unto Iehovah in Chaldee unto the feare of the Lord. Vers. 11. this commandement which after in v. 14. he calleth the Word and the Apostle expoundeth it the Word of faith Rom. 10. 8. So this speech is not of the Law onely neither sheweth it what man can doe by the Law much lesse by nature but is the speech of the righteousnesse of faith Rom. 10. 6. Though Moses teacheth them also not to blame the Law of hardnesse to bee learned seeing God had now caused it to be written expounded unto them not hidden from thee or not too marvellous and hard for thee to know and so not impossible through faith in Christ as is the Law without faith in that it is weake through the flesh Rom. 8. 3. The Chaldee translateth it is not separated from thee and Thargum Ionathan expoundeth it is not covered or hid from you The holy Ghost in Greeke translateth this word marvellous Matt. 21. 42. from Psal. 118. and unpossible Luk. 1. 37. See the Annotations on Gen. 18. 14. and Deut. 17. 8. By Esaias also God saith I have not spoken in secret in a darke place of the earth Esay 45. 19. Vers. 12. to say that is that thou shouldest say so in v. 13. see the Annotations on Gen. 6. 19. where sundry like speeches are shewed This saying is meant of the heart also wherefore the Apostle citeth it thus Say not in thine heart who shall goe up into heaven Rom. 10. 6. Who shall goe up for us the Ierusalemy Thargum explaineth it O that wee had one like Moses the Prophet that might goe up into the heavens c. but the Apostle applieth it more heavenly to Christs incarnation Who shall goe up into heaven that is to bring Christ downe from above Rom. 10. 6. Vnto which doubt hee opposeth the confession with the mouth that Iesus is the LORD vers 9. that is that God was manifested in the flesh 1 Tim. 3. 16. for no man hath ascended up to heaven of whoÌ„ we may learne the true understanding of the Law but hee that came downe from heaven even the Son of man which is in heaven Iohn 3. 13. and cause us to heare it that is preach it unto us that wee may doe it or and we would doe it Vers. 13. beyond the sea Thargum Ionathan explaineth it beyond the great sea and Thargum Ierusalemy addeth Neither is the Law beyond the great sea that thou shouldest say O that we had one like Ionas the Prophet that might goe downe to the bottome of the great sea and bring it to us c. All things hidden from men which they cannot attaine are either in heaven above or beyond sea in the farre places of the earth but the Law of God is in neither of these but neere unto every one to learne and to doe who shall goe over to beyond sea Paul alleageth this place thus Who shall goe downe into the deepe that is to bring up Christ from the dead Rom. 10. 7. unto which he opposeth in vers 9. beleefe in the heart that God hath raised him from the dead Now Ionas the Prophet to whose example the Ierusalemy Thargum applieth this was a figure of Christ as himselfe hath said As Ionas was three daies and three nights in the Whales belly so shall the Sonne of man be three daies three nights in the heart of the earth Matt. 12. 40. And as the Sea in Ionas case is called the Deepe Psal. 104. 6. and 107. 24 26. Exod. 15. 5. so David prophesying of Christ saith that God had brought him up from the deepes of the earth Psal. 71. 20. So the Apostle speaking of Christs rising out of the grave useth the word Abysse or Deepe which is spoken both of earth and sea Vers. 14. But the word This the Apostle expoundeth thus But what saith the righteousnes which is of faith The Word is nigh thee c. that is the word of faith which we preach Rom. 10. 8. By this it appeareth that Moses wrote of Christ Iohn 5. 46. and that he was closely taught in the Law Eâ—r Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. And the Iewes which cleaving to the Law refused the Gospell or word of faith had a zeale of God but not according 〈◊〉 knowledge Rom. 10. 2. in thy mouth or for thy mouth that is for thee to confesse with thy mouth that Iesus is the LORD as Rom. 10. 9. So in is used for for in Deut. 9. 4. and 24. 16. in thine heart or for thine heart that thou maist beleeve in thine heart that God hath raised him Christ froÌ„ the dead so maist be saved Rom. 10. 9. to do it the Law which is fulfilled by beleeving in Christ as it is said This is the worke of God that â—ee beleeve in him whom he hath sent Iohn 6. 29. upon which beleefe true obedience followeth Hâ—â— 8. 10. Vers. 15. I have set Hebr. I have given that is proposed and confirmed by my doctrine So in vers 19. life and good life as the end and good as the meanes leading to life or life that is God himselfe of whom hee saith iâ— vers 20. hee is thy life and good that is felicity following The Greeke version changeth the order thus life and death good and evill Thargum Ierusalemy explaineth it the Law of life which is a good Law and the Law of death which is an evill Law And Thargum Ionathan thus The way of life for which a good reward shall be recompenced to the just and the way of death for which an evill reward shall be recompenced to the wicked Vers. 16. to love this is a declaration of the life and good fore-mentioned which they whose hearts God would circumcise vers 6. should come unto by the faith that is in Christ. in his waiâ—s the Chaldee saith in the wayes that are right before him keepe his commandements which is an effect of love as If ye love me keepe my commandements Iohn 14. 15. and This is the love of God that we keepe
signifieth From is sometime put for unto by the interpretation of the Holy Ghost himselfe as from Baale of Iudah 2 Sam. 6. 2. is by another Prophet explained to Baalah 1 Chron. 13. 6. So the Deliverer shall come from or out of Sion Rom. 11. 26. is the same that hee shall come unto Sion Esay 59. 20. Min hashamajim from heaven 2 Chron. 6. 21. is El hashamajim unto or in heaven 1 King 8. 30. Thus Mikkedem is to the East or Eastward Gen. 13. 11. Mitstsâ—phon is Northward 1 Sam. 14. 5. and sundrie the like Sinai is a mountaine in Arabia Gal. 4. 25. where God gave his Law Exod. 19. from or out of that mountaine God came unto Israel and as the Chaldee interpreteth was revealed there unto them and from thence came with his people to conduct them towards Canaan Or came unto Sinai and to his people there And this is the first chiefe blessing unto Israel Gods Law Tabernacle Statutes and Iudgments given them at Sinai after which hee called them to journey towards the Land of promise Deut. 2. 6 7. rose up as the Sunne ariseth for of that rising the Hebrew word is properly used The Chaldee translateth it the brightnesse of his glory from Seir appeared unto us So Esaias prophesying grace to the Church saith The glory of Iehovah is risen as the Sunne upon thee And of the heavenly Ierusalem which Christ hath built it is said The Citie hath no need of the Sunne neither of the Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Rev. 21. 23. from Seir the mountaine of the Edomites Deut. 2. 4. 5. As Israel compassed Edoms land they were stung with fiery serpents for their murmuring then God appointed the Brazen serpent a figure of Christ to be set up to heale them Num. 21 4. 9. And here was a second degree of grace whereby God shined unto them as he doth unto us by his Gospell after wee have beene under the Schoolemaster of his Law Rom. 7. 4 25. Gal. 3. 23 24 26. unto them or unto him meaning Israel therefore the Chaldee expoundeth it unto us shined forth or shined bright and cleare as the Sunne shineth in his strength This word is used for the cleare manifestation of Gods power in saving his people or punishing their enemies Psal. 82. and 94. 1. and 50. 2. The Greeke here translateth hee hastened from mount Pharan the Chaldee hee was revealed in his might upon mount Paran Pharan or Paran the name of a mount and of the wildernesse of the Ismaelites Gen. 21. 21. thorow which Israel travelled Num. 10. 12. Neere it Moses by the Spirit of God explained the law more cleerly repeated this booke of Deuteron Deut. 1. 1 c. So the Prophet after speaketh the Holy one came from mount Pharan Selah Habak 3. 3. Some of the Hebrewes understand these things otherwise thus Hee rose up from Seir unto them that is to the sonnes of Esan that they might receive the Law but they would not From thence hee went to the sonnes of Ismael that they might receive it but they would not And then he came unto Israel R. Sol. Iarchi on Deut. 33. So Ionathan in his Thargum on this place and R. Eliezer in Pirkei chap. 41. But unto us it sheweth the third degree of Gods grace who after wee are come unto Christ by faith doth sanctifie us by his Spirit informing us in his truth and waies and so prepareth us to enter into his heavenly rest as by Moses he prepared Israel to enter into the Land of Canaan Rom. 8. 2 3 11. Gal. 3. 2 14. and 4. 6. and 5. 16 18 of Saints Hebr. of sanctitie meaning spirits of sanctity which Ionathan in his Thargum expoundeth holy Angels So Stephen saith that Israel received the Law by thy disposition of Angels Act. 7. 53. and Paul calleth the Law the word spoken by Angels Heb. 2. 2. So wee by grace in Christ are come to ten thousands of Angels Heb. 12. 22. which are all ministring spirits sent forth to minister for them who shall bee heires of salvation Heb. 1. 14. Compare Psal. 68. 18. Or by Saints wee may understand the Israelites as in v. 3. with whom or for whom God came from Sinai from his right hand to wit went or at his right hand was the fire of the Law or of the ordinance Hebr. Esh dath of which word Dath the Greekes borrowed their word Tatto to order or ordaine the Legall fire or the fiery Law and it is so called because the Lord spake those words out of the midst of the fine Deut. 5. 22. and to shew the nature and effect of the Law which is like fire Ier. 23. 29. The Greeke translateth it Angels Angels with him the Chaldee thus his right hand wrote out of the midst of fire the Law he gave unto us Answerable to this Legall fire is that fire of the Law of the Spirit which was given with cloven tongues like fire Act. 2. 3 4. The Hebrewes say by tradition that the Law appeared written with blacke fire upon white fire before the Lord. R. Moses Gerundens and Sol. Iarchi on Deut. 33. which seemeth to be either mysticall or fabulous Vnto us the fire of the Law is the Spirit of God whiles wee being baptized with the holy Spirit and with fire Matth. 3. 11. are by the Law of the Spirit of life in Christ Iesus made free from the Law of sinne and death Rom. 8. 2. Vers. 3. Yea the lover of the peoples that is yea or certainly hee loveth or thou O God lovest the peoples or protectest them The Hebrew Chobeb signifieth a loving embracing or hiding as in the bosome and so implyeth Love and Protection And the peoples are meant of the tribes of Israel as in Iudg. 5. 14. after thee Benjamin among thy peoples and in Act. 4. 27. the peoples of Israel The Greeke translateth And he spared his people the Chaldee yea he loved them for tribes that is of his love chose and disposed them to be tribes It may imply also the strangers converted unto God And now in Christ there is neither Iew nor Greeke neither bond nor free for we are all one in him Gal. 3. 28. all his Saints that is the Saints of Israel as the Chaldee expoundeth all the Saints of the house of Israel Or the Saints of God as in Psal. 34. 10. Feare Iehovah yee his Saints So his Saints may be used for thy Saints as his commandements Dan. 9. 4. for thy commandements see the notes on Deut. 5. 10. in thine hand in thy power and custody under thy guidance care and protection Hand is often for power so the Chaldee here translateth with power hee brought them out of Egypt and in the hand is under the guidance and direction Num. 4. 28 33. so the Greeke here translateth and all the sanctified ones are under thine hand It noteth the safety of Gods