which is thy neighbours These words Iehovah spake unto all your assembly in the mount out of the middest of the fire of the cloud and of the thicke darknesse with a great voyce and he added no more and he wrote them on two tables of stones and gave them unto mee And it was when yee heard the voice out of the middest of the darknesse and the mountain burning with fire that yee came neere unto mee all the heads of your tribes and your Elders And yee said Behold Iehovah our God hath shewed us his glory and his greatnesse and wee have heard his voyce out of the middest of the fire this day wee have seene that God doth speake with man and hee liveth And now why should wee dye for this great fire will consume us if we adde to heare the voice of Iehovah our God any more then we shall dye For who is there of all flesh that hath heard the voice of the living God speaking out of the middest of the fire as wee have and lived Goe neere thou and heare all that Iehovah our God shall say and do thou speake unto us all that Iehovah our God shall speake unto thee and we will heare and do it And Iehovah heard the voyce of your words when yee spake unto me and Iehovah said unto me I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken Who will give that their heart may bee such in them to feare me and to keepe all my commandements all daies that it may bee well with them and with their sonnes for ever Goe say to them Get you againe into your rents But thou stand thou here with me and I will speake unto thee all the commandement and the statutes and the judgements which thou shalt teach them that they may doe them in the land which I give to them to possesse it And yee shall observe to doe as Iehovah your God hath commanded you yee shall not turne aside to the right hand or to the left You shall walke in all the way which Iehovah your God hath commanded you that yee may live and that it may bee well with you and yee may prolong your dayes in the land which yee shall possesse Annotations IN your eares that is in your hearing and to your understanding the Chaldee translateth it before you Here Moses purposing to repeat the ten commandements prepareth the eares and hearts of the people unto obedience to do or and doe see the notes on Gen. 2. 3. Vers. 2. stroke Heb. cut a covenant the reason of which phrase is shewed on Gen. 15. 18. in Horeb or at Choreb called also Sinai see Exod. 19. 20. and 24. 8. God though he might absolutely command yet vouchsafed to enter into covenant with his people that by mutuall stipulation and promises he might have not constrained but free and voluntarie obedience performed by them to his glory and their further good Vers. 3. fathers which are dead hereby all the Patriarchs unto Adam may be meant who had the promise of the covenant of Christ but the covenant of the Law came after as the Apostle observeth Gal. 3. 17. Or it may meane our fathers onely as Iarchi here expoundeth it such as died in the wildernesse after the Law was given See also Deut. 11. 2. even us or we are they which are here this day the Greeke translateth you are here all alive this day So the covenāt was yet fresh in memorie Also they had a greater benefit than their fathers for though the Law could not give the life yet was it a Schoolemaster unto Christ Gal. 3. 21. 24. Vers. 4. face to face that is openly clearely plainly as Exod. 33. 11. Gen. 32. 30. Deut. 34. 10. 1 Cor. 13. 12. opposed to the darke visions by which God before time revealed his will Vers. 5. I standing or stood as the Greeke translateth And I stood between the Lord which the Chaldee calleth the Word of the Lord. Thus the Law was given in the hand of a mediator Gal. 3. 19. for God and the people were not one by reason of their sinnes therefore they were afraid Vers. 6. servants in Greeke and Chaldee servitude God redeemed Israel not onely from outward slaverie but from the idolatrie of Egypt Ezak 20. 5. 9 and 〈◊〉 their gods 2 Sam. 7. 23. therefore he commanded them to have no other gods before his face See the annotations upon Exod. 20. where these commandements are more largely opened Vers. 7. any other gods or another god see the notes on Deut. 4. 7. Vers. 8. graven thing the Chaldee translateth it Image any the Greeke saith nor the likenesse of any thing The word or is in Exod. 20. 4. Vers. 10. his commandements or his commandement meaning all and every one of them or the whole Law in generall see the notes on vers 31. The like is in Deut. 8. 2. and 27. 10. The Greeke and Chaldee translate my commandements and so Moses wrote in Exod. 20. 6. but here he changeth the person as Daniel also in his prayer faith O Lord c. keeping covenant and mercie to them that love him to them that keepe his commandements Dan. 9. 4. We may also observe such changes in the other Prophets as to make him a name 2 Sam. 7. 23. for which in 1 Chron. 17. 21. is written to make thee a name so in 2 Sam. 14. 22. Vers. 12. Keepe or Observe for this in Exod. 20. 8. he said Remember as Iehovah c. this sentence is added more than in Exod. 20. 8. So againe in the fift commandement vers 16. And these two charges onely are affirmative all the other are prohibitions Vers. 14. Oxe c. these particulars are also here added for explanation as well as thou or even as thou This reason was not expressed in Exod. 20. 10. And it sheweth that the Sabbath was commanded in part for the ease of servants which were of the heathens that were round about them Lev. 25. 44. Vers. 15. to doe that is to celebrate the Greeke translateth to keepe the Sabbath day and to sanctifie it In Exod. 20. 11. the creation of the world is there rendred as a reason which is here omitted and the comming out of Egypt which seemeth to be on the Sabbath day is here made a reason of observing this day For it was a figure of deliverance out of spirituall bondage by Christ as is shewed upon Exodus and lo fit to bee meditated on upon the Sabbath Vers. 16. be well with thee or good may be done unto thee This branch of the promise is more than was expressed in Exod. 20. 12. and this addition the Apostle also citeth in Ephes. 6. 3. but putteth it there in the first place changing the order of the words which the Scripture often doth as may be seene in 2 King 11. 8. compared with 2 Chron. 23. 7. Ioel
holy day of the Lord honourable all which doe show the waight of this precept Sabbath day that is the day of rest or of ceasing namely from our owne workes as God did from his Heb. 4. 10. See the nobles on Gen. â—2 3. A day is either large of twentie four houres or strict of twelve houres Iohn 1â— 9. This here is meant of the large day which in Israel began at evening as Levit. 23. 32. from evening to evening you shall rest your Sabbath sanctifie it that is separate it from common worke such as pertaine to this naturall life consecrate it to God and holy works such as concerne the spirituall life As to have holy convocations or assemblies of the Church Levit. 23. 3. in them to pray Acts 16. 13. to reade and expound the Scriptures Luk. 4. 16. 22. Acts 15. 21. to dispute of matters of religion Acts 17. 2. 3. and 18. 4. to talke and meditate on Gods Word and worke Psalme 92. to doe workes of mercie to them that are in miserie both to man and beast Matt. 12. 10. 11. 13. Luke 13. 10. 11. 17. and all other like actions tending to sanctification And as all things are sanctified by the word of God and prayer 1 Tim. 4. 5. so of the Sabbath the Hebrewes say It is commanded to sanctifie it with words both at the comming in and at the going out thereof At the comming in to blesse God which hath given his Sabbath for a remembrance of the creation of the world a beginning of holy convocations a remembrance of the comming out of Egypt and which of his love hath chosen and sanctified his Church above all peoples c. at the going out of it also to blesse God which hath separated betweene the holy and the prophane betweene light and darknesse between Israel and other peoples betweene the seventh day and the six working dayes Maimony in treat of the Sabbath ch 29. S. 1. 2. 3. Vers. 9. labour or serve which some doe understand thus Six daies thou shalt serve the Lord and doe thine owne worke also for service is a dutie to the Lord Exod. 3. 12. 23. 25. But comparing this place with Exod. 34. 21. where it is opposed unto Rest it seemeth rather to intend our owne worke or labour which God of his bounty alloweth to be followed the six daies that we may the mo 〈…〉 willingly and cheerfully serve him in the seventh thy worke the Greeke translateth thy 〈◊〉 〈…〉 by is meant things necessary as well for bodie 〈◊〉 soule and things good and lawfull permi 〈…〉 〈◊〉 of God as it is written Let him labor and worke 〈◊〉 his hands the thing that is good Ephel 4. 28. 〈◊〉 in Psâ— 91. 11. all thy waies meane such as God had appointed to walke in which words Satan therfore omitted when the alledged that Scripture 〈◊〉 Christâ—â— unlawfull wares Matt 4. 6. V. 10. But 〈◊〉 And the seventh This is perpetuall 〈◊〉 one day of seven be a Sabbath but that seventh day which Moses commanded is changed by Christ into 〈◊〉 〈◊〉 〈◊〉 of the weeke called the 〈…〉 because our Lord Christ who 〈◊〉 Esay 65. 〈◊〉 〈◊〉 finished his worke and rose from the dead that day Mat. 28. 1. 2. 6. and his disciples assembled in that day and after unto praier and religious works Ioh. 20. 19. 26. Act. 20. 7. 1 Cor. 16. 1. 2. And if the bringing of Israel out of Egypt was such a work as God for a memoriall thereof made that day moneth the head and beginning of the moneths of the yeere otherwise than had been before as is shewed on Exod. 12. 2. how should not out redemption from death and hell manifested in the day that Christ rose from the dead 1 Cor. 15. 14. 17. deserve much more to be remembred in the day thereof and the creation of the new world be celebrated as of the old The Heb. Doctors have a saying that the world was not created but for the Messias Thalm. in Sanhedrin c. Chelek And the bringing out of Egypt is made a reason why the Iewes should keepe their Sabbath Deut. 5. 15. our deliverance by the Messias is a more weighty reason Therfore as the other Iewish Sabbaths were figurative had their end in Christ Colos. 2. 16. 17. so the seventh day in this Sabbath was also figurative and is ceased but the Sabbath still remaineth Matt. 24. 20. in it these words are added also in the Gr. version any worke to wit of thine owne or for this naturall life and under the name of worke is comprehended buying and selling of wares or of victualls Neh. 13. 16. 17. carying of burdens Ier. 17. 22. enbalming of the dead Luk. 23. 54. 56. dressing of victuals Exod. 16. 23. going of journeyes Exod. 16. 29. Act. 1. 12. or any other thing that is of our owne waies or pleasures or speaking our owne words Esa. 58. 13. even the work of the Lords Tabernacle might not be done on the Sabbath Exod. 31. 13. 17. but it is expresly commanded to rest on that day Exod. 23. 12. Whereupon the Hebr. Doctors say though they be things which are not work yet we must rest or cease froÌ„ them namely things like unto work as climbing of a tree riding on a beast or the like Likewise judging of civill causes putting off of the shooe and taking the brothers wife spoken of in Deut. 25. 5. 9. separating of â—ithes first fruits c. valuing of things spoken of in Lev. 27. And from the Law in Esay 58. 12. they teach it is unlawfull for a man to speake with his partner on the Sabbath day what hee will sell on the morrow or what hee will buy or how hee will build his house and the like Also that it is unlawfull for a man to visit his gardens or fields on the Sabbath for to see what they need or how they grow for this is to doe his owne pleasure Esay 58. 13. neither might they punish or execute malefactors on the Sabbath though the punishment of such is a thing commanded Maimony treat of the Subbath c. 21. 23. 24. Neither was it lawful to many a wife on the Sabbath day neither 〈…〉 they on the evening of the Sabbath 〈◊〉 on the first day of the weeke left they should pollute the Sabbath by dressing of meat for the feast Maimony treat of 〈◊〉 c. 10. S. 14. How beit things belonging to Gods service though laborious to the body as killing dressing of the sacrifices c. were to be done on the Sabbath 1 Chron. 23. 31. Matt. 12. 5. and so for works of mercy to men Hos. 6. 6â— So the 〈◊〉 held it a Sabbath dayes worke to 〈◊〉 sit the sicke and say that perill of life putteth away the Sabbath therefore to a sicke person that is in danger they doe all things need full for him on the Sabbath day Maimony treat of the Sabbath chap. 24. S. 5. and chap. 2. S. 1.
Thou shalt not avenge nor keep grudge against the sons of thy people but thou shalt love thy neighbor as thy self I am Iehovah Ye shall keepe my statutes Thou shalt not let thy cattell gender with divers-kindes Thou shalt not sow thy field with divers-kindes and a garment of divers-kindes of linsie-woolsie shall not come upon thee And a man when he shall lye with a woman to copulation of seed and shee a bond-woman betrothed to a man and redeeming she is not redeemed or freedome is not given her a scourging shall bee they shall not be put-to death because shee was not free And he shall bring his Trespass offring unto Iehovah unto the doore of the Tent of the congregation a ram for a Trespass offring And the Priest shall make-atonement for him with the ram of the Trespass offring before Iehovah for his sinne which he hath sinned and the sinne which hee hath sinned shall be forgiven him And when ye shall come into the land shall have planted any tree for food then ye shall count-as-uncircumcised the uncircumcision thereof the fruit thereof three yeers shall it be unto you as uncircumcised it shall not be eaten And in the fourth yeere all the fruit thereof shall be holinesse of praises unto Iehovah And in the fift yeere yee shall eat the fruit thereof to adde unto you the revenue thereof I am Iehovah your God Ye shall not eat with the blood ye shall not observe-fortunes not observe-times Ye shall not round the corner of your head neither shalt thou marre a corner of thy beard And ye shall not make in your flesh any cutting for a soule neither shall yee make upon you the print of any marke I am Iehovah Profane not thy daughter to cause her to be-an-whore that the land fall not to whordome and the land become full of wickednesse Yee shall keepe my Sabbaths and reverence my Sanctuarie I am Iehovah Turne not unto them that have familiar-spirits and unto wizards seek not to be defiled by them I am Iehovah your God Thou shalt rise-up before the hoary-head and honour the face of the old-man and feare thy God I am Iehovah And when a stranger shall sojourne with thee in your land yee shall not vexe him The stranger that sojourneth with you shall bee unto you as one homeborne amongst you and thou shalt love him as thy selfe for ye were strangers in the land of Egypt I am Iehovah your God Yee shall not doe unrighteousnesse in judgement in meteyard in weight or in measure Iust ballances just stones a just Ephah and a just Hin shall ye have I am Iehovah your God which brought you out from the land of Egypt And yee shall keepe all my statutes and all my judgments and shall doe them I am Iehovah Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the thirtieth section or lecture of the Law See Gen. 6. 9. BE holy that is separated from sin dedicated unto God and his obedience which is the sum of the first Table yea of all the Law The Apostle openeth it thus As obedient children not fashioning your selves according to the former lusts in your ignorance but as hee which hath called you is holy so bee yee holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 1. 14. 15. 16. See also Lev. 11. 44. Ver. 3. feare or reverence This openeth the fift commandement Honour c. Exod. 20. 12. shewing that it implyeth inward reverence as all the Law is spirituall Rom. 7. 14. And here the mother is named before the father which is not usuall See the notes on Exod. 20. 12. The Hebrewes say It is written Honour thy father and thy mother Exod. 20. 12. it is also written Honour the Lord with thy substance Prov. 3. 9. Againe it is written Yee shall feare every man his mother and his father Lev. 19. 3. it is also written Thou shalt feare the Lord thy God Deut. 6. 13. as he commandeth the honour of Gods great name and his feare so he commandeth the honour and feare of parents He that curseth his father or mother is stoned and he that blasphemeth God is stoned loe he maketh them equall in punishment For honor the father is set before the mother and for feare the mother before the father to teach that they are both alike for honour or for feare What is this Feare It is not to stand in his place nor sit in his place nor to oppose his words nor to carpe at his words nor to call him by his name either living or dead but to say Sir or my Lord my Father Maimony in Misneh tom 4. treat of Rebells chap. 6. sect 1. c. Sabbaths in Chaldee Sabbath dayes both the seventh day and all other dayes of rest which were likewise called Sabbaths Lev. 23. 32. See the annotations on Exod. 20. 8. 11. I am Iehovah This is a ground and reason of these and almost all the other precepts following as it was prefixed before the ten Commandements see Exod. 20. 2. Vers. 4. Turne ye not to weet your faces or Looke not Regard not in Greeke Follow not It implyeth also the turning-away of the heart Deut. 30. 17. and 29. 18. But from this word the Hebrewes say that it is forbidden even to looke-attentively on the similitude of an image Maimony treat of Idolatrie ch 2. sect 2 Idols called in Hebrew Elilim which properly signifieth things of nought nothing vaine and nought worth according to the nature of which name Paul saith we know that an Idoll is nothing in the world and that there is none other God but one 1 Cor. 8. 4. Elim signifieth Gods Elilim 〈◊〉 Gods which the Greeke here nameth Eidda whereof our English Idols is derived in the Chaldee they are called Errours or Aberrations And Elilim is applied to other things also which are of no value as in Iob 13. 4. Physitians Elil that is vaine or of no value in Ier. 14. 14. false prophets prophesied Elil a thing of nought And as Images are the same that Idols in signification so Images of silver and gold are called Elilim Idols Esay 2. 20. So that hereby God forbiddeth the transgression of the first and second commandements And the Hebrew doctors say It is not Idolatrie onely which a man is forbidden to turne after it in his thought but every thought which occasioneth a man to deny any of the fundamentall points of the Law wee are warned that it come not into our heart c. Maimony treat of Idolatry ch 2. s. 3. molten Gods Hebrew gods of melting meaning Images Gods of silver and of gold as Exodus 20. 23. such as was the mo 〈…〉 calfe Exod. 32. 8. 31. The Prophet calleth them teachers of lyes Habak 2. 18. yet unto such Idolaters said ye are our Gods Esay 42. 17. Vers. 5. of Peace-offrings or of payments whereof see Lev. 3. 1. for your favourable-acceptation that it may
applieth to our regeneration thus God who said that out of darknesse light should shine he hath shined in our hearts c. 2. Cor. 4. 6. that wee which were once darknesse are now light in the Lord Ephes. 5. 8. yea God himselfe and Christ is called Light for the brightnesse of his glory and graces given unto us 1. Ioh. 1. 5. 7. Ioh. 1. 4 5. Psal. 27. 1. and 118. 27. And as God made light in the first day so Christ rose from death in the same day the first of the weeke Mark 16. 1 2. he is the true light which lighteth every man that commeth into the world Ioh. 1. 9. No man perfectly knoweth the nature of this excellent creature as Iob 38. 19. where is the way where light dwelleth c. how much lesse of the Creator who dwelleth in the light that no man can approach unto 1. Tim. 6. 16. Vers. 4. it was good that is agreeable to the will of God and so as it might draw the liking of the creatures thereto Absolutely there is none good but God Mark 10. 18. who is good of himselfe without dependance on others and without limitation But every creature so far as in the being thereof it agreeth with the will of the Creator is also good by participation of Gods goodnesse Gen. 1. 31. 1. Tim. 4. 4. And the Hebrew word is largely extended also to that which is goodly faire sweet pleasing profitable or commodious and causing joy 1. Sam. 9. 2. Gen. 24. 16. Song 1. 2. and 4. 10. Deut. 6. 11. 18. Hest. 1. 10. So that which one Evangelist calleth good Mark 9. 42. another calleth profitable Luke 17. 2. and goodnesse of heart is opposed to sorrow Esay 65. 14. And of light in speciall Solomon saith it is sweet Eccles. 11. 7. and light is used for comfort and joy Ester 8. 16. Psal. 97. 11. and 112. 4. separated betweene that is divided the light from the darknesse that alwayes naturally the one expelleth the other and in course of day and night doe succeed each other as is shewed in 2. Cor. 6. 14. Psal. 104. 20. 22. Gen. 8. 22. Ier. 33. 20. The Hebrew phrase is he separated betweene the light and betweene the darknesse So after usually V. 5. Light Day Hereupon one of these words is put for another the day shall declare it 1 Cor. 3. 13. that is the light Eph. 5. 13. So the Apostle applying this to our spiritual estate calleth us both children of the light of the day not of the night nor of darknesse 1. Thes. 5. 5. The names which God gaue in Hebrew are now in other languages changed as that which he called Iom we english Day and Lajlah wee call Night yea the reason of these names is not alwayes vnderstood so great punishment doe we sustaine by that confusion of tongues Gen. 11. Howbeit by affinity with other words it seemeth the Day was named Iom of the tumult stir and businesse in it and the Night Lajlah of the yelling or howling of wild beasts therein Experience also confirmeth this and the Scripture accordeth Psal. 104. 20. 21. 22. 23. the evening was and the morning The evening which is the beginning of the Night and the morning which is the beginning of the Day are here used for the whole time of the light and darknesse in one succeeding course which is with us the space of 24 houres which also in a more large sense is here called a Day as the time while light shineth is the Day strictly taken in which sense Christ saith there are twelve houres in the day Iohn 1. â—9 From the phrase here used a large day is called â—hnerâ—â—-boker that is an evening-morning Dan. 1. 14. and Paul in Greek calleth it Nâ—â—â— thé meron a Night-day that is a day comprehending the night also 2 Cor. 11. 25. And because darknesse was in time before the light therefore is the evening set before the morning and so among the Iewes they began their large day at evening as Lev. 23. 32. from evening to evening you shall rest your Sabbath At the same time the Athenians also began the day but the Chaldeans counted the beginning at Sun rising the Aegyptians at noone and the Romans at midnight This later our westerne nations follow counting from midnight one of the clocke in the morning and so forward first day Hebr. one day whereupon the Hebrewes often say one for first Gen. 8. 5. Num. 29. 1. Dan. 9. 1. which phrase the Apostles use also in Greek Mat. 28. 1. Ioh. 20. 1. 19 1 Cor. 16. 2. Vers. 6. Outspred firmament This name is of the Hebrew Rakiagh which signifieth a thing spred abroad and of the Greeke stereoma which signifieth a firmament or fast thing for the heavens are stretched out as a curtaine and spred out as a tent to dwell in Psal. 104. 2. Esa. 40. 22. the skies are also firme and fast as a molten looking-glasse Iob 37. 18 Prov. 8. 28. These tell Gods glory and shew his handy worke Psal. 19. 2. for in the heavens hee buildeth his stories or sphaeres Amos 9. 6. and planchereth his lofts in the waters Psal. 104. 3. and stretcheth out the North over the empty place Iob. 26. 7. and in visions of Gods glory the firmament is mentioned Ezek. 1. and 10. And as his power is shewed in making the earth so is his prudency in stretching out the heavens Ier. 10. 12. Psal. 136. 5. And under the name firmament is comprehended the aire and all that is to be seene above the earth for the fowles flye and the Sun Moone and Starres are set in the firmament of the heavens Gen. 1. 16. 17. 20. in the midst of the waters namely of the Deepe forementioned part whereof was lifted up into the ayre spred abroad into thin vapours Psal. 135. 7. bound up in thicke clouds and the cloud is not rent under them Iob 26. 8. the other part was gathered into one place the Sea Gen. 1. 9. separate or let it be separating that is let it continually separate or divide A like phrase is in Esay 59. 2. V. 7. and the waters Hebr. and betweene the waters which were above to weet in the ayre above the lowest region whereof the waters are So elsewhere they are sayd to be above the heavens Psal. 148. 4. meaning those heavens and that firmament wherein the birds flye for above that are the watry clouds As every part of the water is called water so every part of the heaven and firmament is called by the name of the whole V. 8. Heavens in Hebrew Shamajim so called as is thought of Sham There and Majim waters which are remoued or heaved up from us And so the whole hath the name of a part thereof The word Heavens is put for the aire wherein windes cloudes and fowles doe flye Dan. 7. 2. 13. Psal. 8. 9. and for the upper firmament where the Sunne Moone and Starres are set Gen. 1. 16. 17.
Ithamar see 1 Chron. 24. Vers. 25. Phinehas of him see Numb 25. 7. c. Ver. 26. their armies or their hosts that is not confusedly but their ordered troups being increased to many thousands and called the hosts of the Lord Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes Numb 10. 14. 15. c. Of the word host or army see Gen. 2. 1. Vers. 27. to bring that is that they might bring as verse 13. Vers. 30. of uncircumcised Greek of a small voice Chaldee of an heavy speech see before verse 12. and Exod. 4. 10. CHAP. VII 1 Moses is made Pharohs God and Aaron his Prophet 3. Pharaohs heart should bee heardned against their words and signes 6 Moses and Aaron doe a they are bidden 7 Their age 10. Aarons rod is turned to a Serpent 11 The Sorcerers doe the like 13 Pharaohs heart is hardned 14 Moses is sent againe unto him with word and signe 19 The waters of Egypt are turned into blood 21 The fishes dye 22 The Magicians doe the like miracle whereupon Pharaoh is hardned still AND Iehovah said unto Moses See I have made thee a God to Pharaoh and Aaron thy brother shall bee thy Prophet Thou shalt speake all that I command thee and Aaron thy brother shall speake unto Pharaoh that he send the sonnes of Israel out of his land And I will harden Pharaohs heart and will multiply my signes and my wonders in the land of Egypt And Pharaoh shall not hearken unto you and I will lay my hand upon Egypt and wil bring forth mine armies my people the sonnes of Israel out of the land of Egypt by great judgements And the Egyptians shall know that I am Iehovah when I stretch forth my hand upon Egypt and I will bring out the sonnes of Israel from among them And Moses and Aaron did as Iehovah commanded them so did they And Moses was fourscore yeeres old and Aaron fourescore and three yeeres old when they spake unto Pharaoh And Iehovah sayd unto Moses and unto Aaron saying When Pharaoh shall speake unto you saying Give a wonder for you then thou shalt say unto Aaron take thy rod and cast it before Pharaoh it shall be turned to a dragon And Moses and Aaron went in unto Pharaoh and they did so as Iehovah had commanded and Aaron cast his rod before Pharaoh and before his servants and it was turned to a dragon And Pharaoh also called the wise men and the sorcerers and they also the magicians of Egypt did with their inchantments so And they cast down every man his rod and they were turned to dragons and Aarons rod swallowed up their rods And Pharaohs heart waxed strong and hee hearkened not unto them as Iehovah had spoken And Iehovah said unto Moses Pharaohs heart is heavy he refuseth to send away the people Go unto Pharaoh in the morning loe he goeth out unto the waters and thou shalt stand to meet him by the rivers brinke and the rodde which was turned to a serpent shalt thou take in thy hand And thou shalt say unto him Iehovah the God of the Hebrews hath sent me unto thee saying Send away my people that they may serve mee in the wildernesse and behold thou hast not heard hitherto Thus saith Iehovah in this thou shalt know that I am Iehovah behold I smite with the rod which is in my hand upon the waters which are in the river they shall bee turned into blood And the fish which is in the river shall dye and the river shall stinke and the Egyptians shall bee wearied to drinke the waters of the river And Iehovah said unto Moses Say unto Aaron take thy rod and stretch out thy hand upon the waters of Egypt upon their streames upon their rivers and upon their ponds and upon every gathering together of their waters and they shall be bloud and there shall be blood in all the land of Egypt both in vessels of wood and in vessels of stone And Moses and Aaron did as Iehovah commanded and he lift up the rodde and smote the waters which were in the river in the eyes of Pharaoh and in the eyes of his servants and all the waters which were in the river were turned to blood And the fish which was in the river dyed and the river stanke and the Egyptians could not drinke the waters of the river and there was blood in all the land of Egypt And the magicians of Egypt did so by their inchantments and the heart of Pharaoh waxed strong and hee hearkned not vnto them as Iehovah had said And Pharaoh turned and went into his house and hee set not his heart to this neither And all the Egyptians digged round about the river for waters to drinke for they could not drinke of the waters of the river And seven daies were fulfilled after that Iehovah had smitten the river Annotations MAde or given thee for a God that is one to whom the word of God shall come and by whom it shall be made knowne unto Aaron and so to Pharaoh This reason Christ rendreth of the like speech Ioh. 10. 35. The Chaldee for God translateth a master see Exod. 4. 16. Prophet to speake for thee as the next verse manifesteth the Chaldee saith thy interpreter before God called him his mouth Exod. 4. 16. A Prophet hath the name of speaking or interpreting Gods word see the notes on Gen. 20. 7. Thus God confirmes Moses against his feares Exod 6. 12. 30. Ver. 2. speake the Greeke addeth to him meaning Aaron as Exod. 4. 15. Vers. 3. harden as before he said he would make strong Exod. 4. 21. wonders or perswadingmiracles for to draw men to beleeve and obey as Deut. 13. 1. 2. Ioh. 4. 48. Rom. 15. 18. 19. By such God beareth witnesse to his word preached Heb 2. 4. and they portend either good 2 Chron. 32. 24. or evill Deut. 6. 22. and 28. 46. yet can they not perswade any without the speciall grace of God Deut. 29. 2. 3. 4. Vers. 4. lay Hebrew give my hand which the Chaldee expoundeth lay my powerfull plague so verse 5. armies or hosts see Exod. 6. 26. The Greeke translateth with my power Ver. 7. old Hebrew some of 80 yeere of which phrase see Gen. 5. 32. By this it appeareth Moses had beene 40. yeeres in the land of Madian as Stephen avoucheth Act 7. 30. See Exod. 2. 23. Ver. 9. a wonder or perswading miracle that I may know ye are sent of God see verse 3. The Greeke addeth a signe or a wonder thy rod because Aaron now used it before it was Moses rod and Gods Exod. 4. 2. 20. a dragon that is a great serpent and therefore in ver 15. it is called a serpent as also before in Exod. 4. 3. So the Devill is called the dragon the old serpent Rev. 20. 2. And Pharaoh himselfe with his Egyptians are called dragons Ezek. 29. 3. Psal. 74. 13. But this wonder was a
separate one of sixtie Maimony in treat of First-fruits chap. 2. Sect. 2. 4. 17. This measure is to be understood of the least quantitie which men might bring as the greatest was the fortieth part and men might bring what they would betweene fortie and sixtie for their first-fruits wherupon they elsewhere say What measure did the wise men set A good eye that is a bountifull person one of fortie and the meant eye one of fiftie the evill eye one of sixtie and none might give lesse then one of sixty Maimony in Trumoth chap. 3. Sect. 2. liquor Hebr. teare that is the first-fruits of wine and oyle which when they are pressed droppe as teares so the Greeke translateth it the first-fruits of thy wine-presse Of the manner of bringing these first fruits see more in the annotations on Deut. 26. not delay or not faile to bring and offer the same see Deuter. 26. 1. 2. c. Delaying is often used for deferring a thing to the last and so consequently for failing and not doing it Deuteronomie 7. 10. and 23. 21. Habakkuk 2. 3. though it also may imply a deferring longer than the due time By this oblation of the first fruits they acknowledged their thankfulnesse to God whose â—enants they were in the land Deuteronomie 26. 9. 10. Leviticus 25. 23. and the whole increase was hereby sanctified unto them Rom. 11. 16. Also the first fruits figured Gods Church separated and sanctified unto him from the rest of the world Ier. 2. 3. Iames 1. 18. Rev. 14. 4. give unto me by redeeming it for five shekels of silver giving them to the Lords priest Num. 18. 15. 16. Ex. 13. 13 Vers. 30. and with thy sheepe under which name the goat also is comprehended for the Hebrew implieth both Levit. 1. 10. The Greeke here addeth the word And understood in the Hebrew which sometime the holy Text supplieth as by each man by all thy people 1 King 8. 38. that is and by all thy people 2 Chronicles 6. 29. So fight not with small with great 2 Chro. 18. 30. that is with small or with great 1 King 22. 31. the eighth day and from that day forward it was acceptable both for first fruits for other sacrifices Levit. 22. 27. And before the eighth day the Hebr. Doctors say it was not lawfull to kill and eat any young beast no not for common food Maimony treat of Forbidden Meats chap. 4. Sect. 4. The reason hereof was that in this time the Sabbath day passed over it for there is no seven without a Sabbath saith R. Menachem upon this place See the notes on Gen. 17. 12. Vers. 31. men of holinesse or as the Greeke and Chaldee translate holy men that is separated from other men as by inward vertue so by outward abstinence from uncleane meats of which some here follow So Deuteronomie 14. 21. Levit. 11. 44. 45. not eat This was a legall rite and figure of sanctification and if any had unawares eaten of flesh torne he was to wash his clothes and bathe him-selfe in water and be uncleane untill the evening otherwise he should beare his iniquity Levit. 17. 15. 16. torne in the field that is torne by wilde beasts in the field as the Gr. and Chaldee versions doe explaine The like is for beasts that dye alone Levit. 17. 15. Of this the Hebrewes say The torne thing spoken of in the Law is that which is torne by the wilde beasts of the wood as Lion Leopard and the like And so the fowle which is torne by ravenous fowles as Eagle or the like Though it be a torne thing which is not dead it is forbidden as if a Wolfe take a Kid by the leg and some mâ—n followeth him and takes it out of his mouth it is forbidden to be eaten because it is torne Although he first slay it before it dieth yet it is forbidden as a torne thing because it cannot live after that wound upon it The Law forbiddeth that which is inclining to die by reasoâ— of any hurt though it bee not yet dead and it is 〈◊〉 thing Neither putteth it any difference whe 〈…〉 torne by beast or it fall from the top of an house and 〈…〉 be broken or it bee shot through the heart with an arrow or any the like when it is iâ—clining to die it is as a torne thing whether the occasion be by the hand of flesh and blood or by the hand of God of heaven Likewise hee that cutteth flesh off from any living cleane beast that is torne flesh and who so eateth of it is beaten as for eating torne flesh Maimony in Forbidden meats chap. 4. Sect. 6. c. CHAP. XXIII 1 Of vaine report and false witnesse 2 Of following a multitude 3. 6 Of justice 4 Of charitablenesse to our enemies 8 Of brâ—bes 9 Of oppression 10 Of the seventh yeere the yeere of rest 12 Of the Sabbath day 13 Of not mentioning the names of other gods 14 Of the three feasts in the yeere 18. Of sacrificing with leven 20 An Angell is promised to goe before them with a blessing if they obey him 23 Of casting out the heathens and their Idolatrie 25 Gods blessings to them that serve him 28. Of hornets that should drive out their enemies 31 The bounds of Israels land 32 No covenant might be made with the heathens or their Gods THou shalt not take up a vaine report put not thy hand with the wicked to bee an unrighteous witnesse Thou shalt not be after many to evill things neither shalt thou answer in a controversie to decline after many to wrest judgement And a poore man shalt thou not countenance in his controversie When thou shalt meet thine enemies oxe or his asse going astray thou shalt returning returne it unto him When thou shalt see thine haters asse lying under his burden and wouldest forbeare to helpe him up thou shalt helping helpe up with him Thou shalt not wrest the judgement of thy poore in his controversie From a word of falshood thou shalt bee farre and the innocent and just slay thou not for I will not justifie the wicked And gift thou shalt take none for the gift will blinde the open-eyed and will pervert the words of the just And thou shalt not oppresse a stranger for yee know the soule of a stranger because yee were strangers in the land of Egypt And sixe yeeres thou shalt sow thy land and shalt gather in the revenue thereof But the seventh thou shalt let it rest and let it lie still that the poore of thy people may eat and what they leave the beast of the field shall eat So shalt thou doe to thy vineyard and to thy olive-yard Sixe daies thou shalt doe thy workes and in the seventh day thou shalt cease that thine oxe and thine asse may rest and the sonne of thy bond-woman and the stranger may be refreshed And in all that I have said unto you ye shall be warie and the name of
fire which is upon the altar And the inwards thereof and the legs thereof hee shall wash in water and the priest shall burne all upon the Altar it is a Burnt-offring a Fire offring of a favour of rest unto Iehovah And if his oblation be of the flocke of the sheepe or of the goats for a Burnt-offring he shall offer it a male perfect And he shall kill it at the side of the altar northward before Iehovah and the sonnes of Aaron the priests shall sprinkle the blood therof upon the altar round about And hee shall cut it into the pieces thereof and the head therof and the fat thereof and the Priest shall lay them in order upon the wood which is on the fire which is upon the altar And the inwards and the legs he shall wash in water and the Priest shall offer all and burne it upon the altar it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah And if the Burnt-offring his oblation to Iehovah be of the fowle then hee shall offer his oblation of turtle-doves or of yong pigeons And the Priest shall bring it neere unto the altar and he shall cut-with his naile the head thereof and burne it on the altar and the blood thereof shall bee wrung out upon the side of the altar And hee shall plucke away the crop thereof with the feathers of the same and shall cast it beside the altar eastward into the place of the ashes And he shall cleave it with the wings therof he shal not divide it-asunder and the Priest shall burne it upon the altar upon the wood which is upon the fire it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah Annotations LEviticus this name the booke hath from the Greeke translation because it chiefly treateth of the service and sacrifices which the Levites used in the Tabernacle The Hebrew name is of the first word of the booke Vajikra that is And he called See the like noted upon Genesis Exodus Vers. 1. And he namely the Lord whose glory had filled the Tabernacle Exod. 40. 35. called unto Moses So the Greeke also explaineth it and Thargum Ierusalemy thus And the word of the Lord called unto Moses This booke is by the word And joyned to the former as a continuance of the historie And here beginneth the 24. Section or lecture of the Law wherof see Gen. 6. 9. called The last letter of this word in Hebrew is written extraordinarily small where in the Hebrew Doctors suppose some mystery to bee implyed The manner of calling was by a voice from the mercy-seat upon the Arke Numb 7. 89. Exod. 25. 22. that being a figure of Christ signified how God by him would teach Israel how they should serve him in spirit and truth Ioh. 1. 17. Heb. 1. 1. And God spake not with a lowd thundering voice as he did on mount Sinai but with a soft low voice which the small letter seemeth to intimate The phrase he called and Iehovahs name being mentioned after is like that in Exod. 24. 1. he said come up unto Iehovah Tent or as the Chaldee translateth it Tabernacle where God and his people met at appointed times as he promised Exodus 25. 22. and 30. 36. In Greeke it is the Tent or Tabernacle of testimonie by which name Moses also calleth it in Numb 1. 53. and Stephen in Act. 7. 44. As the Tabernacle principally figured Christ Heb. 9. 11. Ioh. 2. 19 21. so God speaking now from it who before had spoken on mount Sinai signified how in the last dayes hee would speake unto us in the Sonne who by himselfe should purge our sins Heb. 1. 1. 2. 3. Vers. 2. offer an oblation or an offring or bring neere a gift called in Hebrew Korban of comming neere unto God thereby the Greek usually translateth it doron a gift and so doth the Holy Ghost in Mark 7. 11. Mat. 5. 23. and 8. 4. and 23. 18. Hebr. 5 1. And to bring-neere to weet unto God is to offer unto him for one of these is used for another as in 1 Chor. 16. 1. they brought neere Burnt-offrings for which in 2 Sam. 6. 17. is written David offred Burnt offrings These offrings under the Law were figures of Christs offring who gave himselfe for us Heb. 10. and by whom wee also present our bodies a living sacrifice holy acceptable unto God Rom. 12. 1. and doe draw nigh unto God Heb. 7. 19. and offer by him the sacrifice of praise unto God continually Heb. 9. 11. 12. 14. and 13. 15. For the legal sacrifices could not make him that did the service perfect as pertaining to the conscience Heb. 9. 9. And so the wise among the Hebrewes doe acknowledge their ignorance concerning the truth of these mysteries untill the spirit from above be powred out upon them yet supposing that they signified the offrings which Michael offreth of the soules of the just as saith R. Menachem on Levit. 1. But unto us the Apostles have opened these parables and shewed their full accomplishment by Michael that is Christ Heb. 7. and 8. and 9. and 10. Rev. 12. 7. the herd or the Beeves or Bulls as the Chaldee expounds them These cattel of the herd and flock were the principall sacrifices both among Iewes and Gentiles as the law here and Balaams historie Numb 23. 1. 14. 29. and heathen writers manifest Homer Iliad 1. flocke the word comprehendeth sheepe and goats as is explained in verse 10. No beasts might bee sacrificed to God but these three sorts beeves sheepe or goats nor any fowles but turtle-doves and pigeons verse 14. These five kindes of living creatures which onely might bee offred to God are of the most tame and meeke profitable and serviceable harmelesse sociable c. and so were fittest to signifie the like things in Christ and his people God appointed not that men should bee killed for sacrifices although the heathens and idolatrous Israelites sometimes killed such Psalme 106. 37. 38. because as it was not possible that the blood of Bulls and of Goats should take away sins Heb. 10. 4 so neither could the blood of men but God that is Christ was to purchase his Church with his owne blood Act. 20. 28. Verse 3. Burnt-offring called in Hebrew G 〈…〉 lah that is an Ascension in Greeke Holocautoma Hebrewes 10. 6. that is an whole-burnt-offring this was the first and principall sacrifice wherewith God was served every day by the Church of Israel Numbers 28. 3. The reason of the name is shewed on Genesis 8. 20. where also it appeareth that this kinde of sacrifice was not now first instituted but observed from the beginning and kept among the Gentiles Numbers 23. 1. 2. 3. 2 Kings 3. 27. and 5. 17. The signification was of Christ that through the eternall spirit offred himselfe unto God Hebrewes 9. 14. and 10. 8. 10. and of Christians that present their bodies a living sacrifice holy acceptable unto God
the third day abolished all legall offrings see the annotations on Genesis 22. 4. And the Scripture useth to day and to morrow for a short time set and limited as Behold I cast out Devils and doe câ—res to day and to morrow and the third day I shall be perfected Luke 13. 32. Ver. 18. eaten at all Hebrew eating be eaten The rules for this are thus explained The Peace-offrings 〈…〉 the day that they are killed and all that night and all the next day untill sunne-setting Leviticus 7. 16. 17. 18. so they are eaten two dayes and one night whether it be the portion of the Priests or the portion of the â—wners The same law is for the first-borne and for the 〈◊〉 for they are leight holy things like the Peace-offrings But the sacrifice of Confession though it be of the â—â—â—ght holy thinges is not eaten save in the day that it is killed with the night Leviticus 7. 15. 〈◊〉 the Nazirites ramme and the bread that 〈◊〉 it are like unto them whether the portion of the 〈◊〉 or the portion of the owners And the same l 〈…〉 〈◊〉 〈◊〉 Sin-offring and for the Trespass-offring 〈◊〉 〈◊〉 Peace-offrings of the congregation and the resi 〈…〉 of the Meat-offrings for all are eaten that day and that might Levit. 7. 15. All the offrings are thus to 〈…〉 〈◊〉 the Peace-offrings which the scripture expresseth and the first-borne and tithe which are like unto them All these which are to be eaten that day that night they may bee eaten by the Law untill the breake of the day but for to keepe men far from transgression our wise men have said they are not to be eaten but untill midnight Maim treat of offring the sacrif chap. 10. sect 6. 7. 8. By this we may see the reason why the Paschall Lambe being eaten the night before the Iewes on the morrow would not goe into the judgement Hall lâ—st they should bee defiled but thâ—â— they might eate the Passeover Mark 14. 12. Ioh. 13. and 18. 28. For the Paschall Lambe was eaten the night before and nothing of it might be eaten on the morrow Exodus 12. 10. but the voluntary Peace-offrings sacrificed therewith which are also called the Passeover in Deuteronomy 16. 2. might be eaten also the day following but not on the third day as this Law sheweth not be imputed or not reckoned counted or thought to weet by the Lord as a pleasing service or acceptable sacrifice So this phrase is used in Numbers 18. 27. 30. But the Hebrew Doctors gather from hence another thing somewhat strangely they say There are three thoughts purposes or intendments that make the offrings unallowable which are the thought or purpose of changing the name and the purpose of the place and the purpose of the time Of changing the name as he that killeth the sacrifice not by the name thereof but reputeth the burnt-offring that it is a Peace-offring or the peace-offring a burnt-offring and the like The purpose of the place as he that killeth a sacrifice by the right name upon condition to sprinkle the blood thereof or burne that which is to be burnt without the court or to eate that which is to be eaten out of the place where it ought to be eaten c. The purpose of the time as â—ee that killeth a sacrifice by the right name upon condition to sprinkle the blood thereof after the Sun setting which is not the time for sprinkling of it or to burne that which is to bee burned thereof on the morrow after day light which is not the time for burning of it or to eat that which is to be eaten thereof after the time appointed for the eating of it c. These are called sacrifices killed out of their due time they are called Pigul that is polluted in every place and this is the polluted thing spoken of in the law By word of mouth we have been taught that that which is said in the law Lev. 7. 18. If any of the flesh of the sacrifice of his Peace-offrings beâ— eaten c. is spoken but of him that purposeth in the houre of offring it that he will eat therof in the third day And the same law is for every offring concerning which he purposeth in the houre of offring it to eat thereof after the due time And so if 〈◊〉 purpose to burne thereof on the altar the thing which is fit to be burned whether it bee that which is eaten by man or eaten that is consumed by the Altar if the purpose concerning it for after the time the oblation is polluted But the offring which is not corrupted with his purpose but the blood therof is sprinkled on the altar iâ—s due manner and there remaineth thereof till after the time that it should be eaten that which remaineth is called Nothar the Remainder Lev. 7. 17. and it is unlawfull to eate it But the oblation now is favourably accepted and hath made atonement Behold he saith of the blood I have given it to you upon the altar to make 〈◊〉 atonement Lev. 17. 11. when the blood is applied to the altar in due manner the owners of the sacrifice have atonement made for them and the offring is accepted c. In foure services the sacrifice is polluted by the purpose in the killing and in the receiving of the blood and in the carying of it to the altar and in the sprinkling of it upon the altar And the sacrifice of fowles in two things in the cutting of the necke with the naile and in the wringing-out of the blood And the Meat-offrings out of which the handfull is taken in foure in the taking of the handfull in the putting of the handfull into a ministring vessell and in the carying of it to the altar and in the sprinkling of it upon the fire But if he purpose in other things except these as in the houre of flaying or of cutting in peeces or in the houre when the fat is caried to the altar or when the meat-offring is mingled and the like those purposes effect not any thing at all whether it be the purpose of changing the name or the place or the time And so hee that purposeth in any of these foure services or in them all any other purpose or thought then these three that purpose causeth no corruption at all as if he purpose in the time of killing carying the blood or sprinkling to leave of the blood of the sacrifice or of the fat till the morrow or to cary them out of the court c. or to put the blood on the golden altar which should bee put on the brazen altar or purposeth that they which are uncleane shall eat the sacrifice or to mixe the blood of the sacrifice with the blood of unallowable things or to breake the bones of the Pascalâ—lambe or to eate of it raw or any the like in all such thoughts or purposes the sacrifice continueth good
it such tribulations which the Ierusalemy Thargum explaineth thus and great sorrow hath befallen me this day for that my two sons Nadab and Abihu are dead and I mourne for them good in the eyes that is pleasing and acceptable see Gen. 16. 6. Thargum Ierusalemy expoundeth it thus Loe if I had eaten the sin-offring to day were it possible that it could bee pleasing and right before the Lord meaning it could not be So Aaron excuseth himselfe by reason of his sorrow which made him unfit and unworthy to eat of those holy things The law requireth them that â—at before the Lord to rejoyce Deuteronomie 12. 7. And when they brought their sanctified things they were to say I have not eaten of it in my mourning Deut. 26. 14. When God would refuse the sacrifices of sinners hee saith they shall be unto them as the bread of mourners all that eat thereof shall be polluted Hosea 9. 4. In the Hebrew canons it is also said An inferiour Priest which is in the Sanctuary at his service if hee heare that hee hath a friend dead whom hee ought to bewaile although hee goe not out of the Sanctuary hee may not serve because he is a mourner and if hee serve when he mourneth according to the law he polluteth his service whether it be in the offring of one man alone or the offring of the Congregation But the High Priest serveth when hee is a mourner as it is written Levit. 21. 12. HE SHALL NOT GOE OVT OF THE SANCTVART AND HE SHALL NOT PROFANE c. as if he should say he shall abide and serve the service that he hath in hand and it is not profaned But though the High Priest serve mourning it is unlawfull for him to eat of the holy things as it is written Levit. 10. 19. AND IF I HAD EATEN THE SIN-OFFRING TO DAY SHOVLD IT HAVE BEENE GOOD IN THE EYES OF THE LORD And so he hath no portion to eat with the rest at evening Maimony treat of Entring into the Sanctuary chap. 2. Sect. 6. 8. See for the Priests mourning more on Levit. 21. Vers. 20. it was good the Greeke translateth it pleased him So Moses admitteth of the answer as reasonable For often times the letter of the law giveth place to great necessities as David in his hunger did eaâ— the shew-bread which was not lawfull for him Matth. 12. 3. 4. Ezekias admitted to the Passeover some chat were not cleansed according to the law but healed by the Lordâ— 2 Chron. 30. 18. 19. 20. Here now all Israol saw and Moses and Aaron themselves acknowledged the impossibility of the law and of the Priesthood thereof to bring them unto God in that so great imperfections were manifested at the very first administration and alwaies after For the Law maketh mâ—n High Priests which have infirmitie but the word of the oath which was since the Law maketh the Son who is perfected for evermore Heb. 7. 28. CHAP. XI 1 A law teaching what beasts may 4 and what may not be eaten 9 What fishes 13 and what fowles 24 How carkasses doe pollute 29 The creeping things which are unclean 32 and how their carkasses doe defile things 39 Clean beasts that dye of themselves become uncleane 43 An exhortation unto holinesse in observing this Law ANd Iehovah spake unto Moses and unto Aaron saying unto them Speak ye unto the sonnes of Israel saying These are the beasts which ye shall eat of all the beasts which are on the earth All that parteth the hoofe and cleaveth asunder the cleft of the hoofes and cheweth the cud among the beasts that shall ye eat But this ye shall not eat of them that chew the cud or of them that part the hoofe the Camel because he cheweth the cud and he parteth not the hoofe he shall be uncleane unto you And the Conie because hee cheweth the cud and parteth not the hoofe hee shall be uncleane unto you And the Hare because he cheweth the cud and parteth not the hoofe he shall be uncleane unto you And the swine because he parteth the hoofe and cleaveth-asunder the clefâ— of the hoof he cheweth not the cud he shall be unclean unto you Of their flesh shall ye not eat and their carkasse shall ye not touch they shall be uncleane unto yâ—u These ye shall eat of all that are in the waters all that hath â—in and scale in the waters in the seas and in the rivers them shall yee eat And all that hath not â—in and scale in the seas and in the rivers of every moving thing of the waters of every living soule that is in the waters they shall be an abhomination unto you Even an abhomination shall they be unto you of their flesh ye shal not eat and their carkasses ye shall have-in-abhomination All that hath not fin and scale in the waters that shall be an abhomination unto you And these ye shall have-in-abhomination among the fowles they shall not be eaten they shall be an abhomination the Eagle and the Ossifrage and the Osprey And the Vulture and the Kite after her kinde Every Raven after his kinde And the Owle and the Night-hawk and the Sea-gull and the Hawk after his kinde And the Great-owle and the Cormorant and the Little-owle And the Redshanke and the Pelecan and the Gier-eagle And the Storke the Heron after her kinde and the Lapwing and the Bat. Every creeping-thing that flieth that goeth upon all foure that shall be an abhomination unto you Yet these ye shall eat of every creeping-thing that flieth that goeth upon all foure which * 〈◊〉 hath not legges above his feet to leap with them upon the earth These of them yee shall eat the common-Locust after his kinde and the locust-Soleam after his kinde and the locust-Chargol after his kinde and the locust-Chagab after his kinde And every creeping-thing that flieth which hath foure feet that shall be an abhomination unto you And for these yee shall be uncleane who-soever toucheth the carkasse of them shall be uncleane untill the evening And whosoever beareth ought of the carkasse of them shall wash his clothes and be unclean untill the evening Of every beast which doâ—â— part the hoofe and it cleaveth not the cleâ—asunder and it cheweth not the cud they shall be uncleane unto you whosoever toucheth them shall be uncleane And whatsoever goeth upon his pawes of any beast that goeth upon foure feet they shall be uncleane unto you whosoever toucheth the carkasse of them shall be uncleane untill the evening And hee that beareth the carkasse of them shall wash his clothes and bee unclean untill the evening they shall be unclean unto you And these shall be unclean unto you among the creeping-things that creepe upon the earth the weasel the mouse and the â—ortoys after his kind And the ferret and the chamaeleon the lyzard and the snail and the moll These shall be uncleane to you among all that creepe whosoever toucheth
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
garments the other his golden garments because some were made with gold threed woven in them These foure were made of fixe double twisted threed and they were of flaxe onely saith Maim in the Implements of the Sanctury c. 〈◊〉 s. 3. It figured the base estate of Christ here on earth and how he shold without worldly glory performe the worke of our redemption Esay 53. 2. 3. c. but with purity innocency and holinesse Putting on justice and it clothed him his judgment was as a robe and a Miter Iob 29. 14. his flesh in Greeke his skinne the secret parts are hereby meant see Exodus 28. 42. Compare herewith Ezekiel 44. 17. 18. there these foure linnen garments are mentioned and no other and that is a mysticall prophesie of the state of the Church under the gospell where the Priests have no other attire then for atonement or expiation day which mystery is opened in 2 Corinth 5. 19. garments of holinesse in Greeke holy garments wash his flesh that is as the Greeke translateth wash all his bodie Sol. Iarchi here noteth that hee was charged to wash him-selfe every time that hee changed his garments and he changed them five times c. This washing signified his cleansing or sanctification by repentance and faith in Christ Hebewes 10. 22. the garments figured the justice and salvation wherewith by faith in Christ he should be clothed Psal. 132. 9. 16. which they onely that are sanctified doe put on When the Priest put off these garments and put on other hee washed againe vers 24. It figured also the holinesse and purity that should be in Christ himselfe in whom was no sinne 1 Ioh. 3. 5. and put them on This was after the performance of his other morning services which were due every day and to be done in other garments The order whereof is said to be this About midnight for the high Priest might not sleepe all that night lest any accident of uncleannesse such as is spoken of in Deut. 23. 10. should befall him they went about the taking away of the ashes from the altar and ordered the wood c. untill at breake of the day they began to kill the daily sacrifice then they hanged a fine-linnen cloth betweene the high Priest and the people And he put off his common clothes and washed himselfe and put on the golden clothes those eight mentioned in Exod. 28. and sanctified that is washed his hands and his feet and killed the daily sacrifice and tooke the blood sprinkled it on the altar After that he went into the holy place and burned the incense of the morning and trimmed the Lampes and burned the flesh of the dayly sacrifice and the meat offring and drinke offring of the same as was done every day After the daily sacrifice hee offred the bullocke and the seven lambes which were appointed more for that day Num. 29. 8. Afterwards he sanctified his hands his feet and put off his golden garments and washed himselfe and put on his white garments and sanctified his hands and his feet and came to his bullocke spoken of in v. 6. c. Maim in Iom hakippurim ch 1. s. 6. ch 4. s. 1. and Talmud Bab. in Ioma ch 3. Ver. 5. a Sin-offring figuring Christ who shold be a Sin-offring for his Church 2 Cor. 5. 19. 21. and these goats the one was killed v. 15. the other sent away alive v. 21. to signifie how Christ suffering for our sinns should be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 18. The Hebrews write that these two goats were to bee alike to see to of equall stature and price and to be taken both at one time Maimony in Iom hakipp. chap. 5. sect 14. Burnt-offring which was offered after the former Sinne-offring and in other garments ver 24. and signifyed besides reconciliation a new and holy life through the grace of Christ after the purging us from our sins Rom. 12. 1. See the notes on Lev. 1. Vers. 6. for himselfe or which shall be his owne and so Sol. Iarchi hence teacheth that it was to be of his owne and not of the congregations and Targum sonathan expoundeth it of his own goods This was the first sacrifice which was peculiar for this day and for the worke of Reconciliation which beginning with the Priest himselfe sheweth the impersection of that legall priesthood and the impossibility thereof to bring men to God So the Apostle teacheth that every high Priest was himselfe also compassed with infirmitie by reason whereof he ought as for the people so for himselfe to offer for sinnes Thus the Law made men high Priests which had infirmitie but the word of the oath which was since the Law maketh the Son of God who is perfected for ever Hebr. 5. 1. 2. 3. and 7. 28. and for his house in Chaldee for the men of his house And hereby the Hebrewes understand all the Priests see after on vers 11. As in all sinne-offrings they laid their hands on the head of the sacrifice confessed their sinnes and then killed it Lev. 4. so was the order of this which the Hebrewes have declared thus After that the Priest had washed his body put on his white garments and sanctified his hands and his feet he came to his bullocke which afterward in Solomons Temple stood betweene the porâ—ch and the Altar with the head therof to the south and the face to the west and the Priest stood eastward with his face to the west and laid both his hands on the head of the bullocke and confessed saying O God I have sinned done iniquitie and trespassed before thee I and my house I beseech thee O Lord make atonement now for my sinnes iniquities and trespasses which I have commited before thee I and my house as it is written in the law of Moses thy servant For in this day be shall make atonement for you c. Lev. 16. 30 Maâ— in Iom hakipp. c. 4. s. 1. and Talmud in Ioma c. 3. Ver. 7. present them Hebrew make them to stand After the slaying of his own sin-offring the Priest came to the North-side of the Altar and two with him the one called Sagan who was the second chiefe priest next in order to the high Priest on his right hand and the other called Rosh beth ab that is the chiese of the house of the father or principall houshold as 1 Chron. 24. 6. on his left hand and there the two goats were presented with their faces to the West and their back parts to the East Talmud in Ioma ch 3. Mai. in Iom hakip c. 3. s. 2. at the doore that is within the court-yard see the notes on Lev. 8. 3 Vers. 8. give lots that is cast lots the Greeke translateth impose or put lots The manner is said to bee thus The two lots the one had written upon it FOR IEHOVAH and on the other was written FOR A SCAPE-GOAT and they
expoundeth it from that side of the outeraltar which is before the doore and that is the west side of incense the making and signification hereof is shewed on Exodus 30. 34 c. It figured the prayers and mediation of Christ Psal. 141. 2. beaten-small it was beaten the evening before this day see the notes on Exodus 30. 34. 36. This beating of the incense figured the agonie of Christ in his prayers before his death which hee offred up with strong crying and teares Luke 22. 44. Heb. 5. 7. within the veile meaning the second veile as the Apostle calleth it Heb. 9. 3. and so into the most holy place a figure of heaven it selfe into which the incense of Christs prayer and mediation should come before God for his Church Heb. 9. 24. Rev. 8. 3. 4. Maim in Iom hakippur c. 1. s. 7. telleth how the Sadducees which were in the dayes of the second Temple sayd that the incense for atonement day was to be put upon the fire in the Temple without the veile and when the smoake thereof ascended it went into the Holy of holies and their reason was this because it is written in Lev. 16. 2. I will appeare in the cloud upon the Mercie-seat they said that was the cloud of the incenso but our wise men faith he have taught that the incense was not burnt but in the holy of holies before the Arke as it is written Levit. 16. 13. upon the fire before the Lord. And forasmuch as they were carefull in the second Temple lest the high Priest should incline to the Sadducees side they did sweare him in the evening of Atonement day the Messengers of the Synedrion saying unto him Wee adjure thee by him that hath caused his name to dwell in this house that thou shalt not change or alter any thing of all that wee doe say unto thee Vers. 13. the cloud of the incense that is as the Greeke translateth it the vapour of the incense This cloud covering the Mercie-seat figured the mediation of Christ by which Gods wrath is turned from his church as is after said that he dye not Compare Revel 8. 3. 4. The manner of doing this service they say was thus the High Priest tooke the Censer with fire in his right hand and the Cup with incense in his left c. and went within the veile till hee came at the Arke there â—ee put the Censer betweene the two barres And in the second Temple where there was no Arke he put it upon a stone there set c. And he filled the palme of his hand with incense and put it upon the coles in the censer and stayed there till the house was full of smoake and went out And he went out backward by little and little with his face to the holy place and his backe to the Temple untill he came without the veile Then prayed he there in the Temple after hee was come out but a short prayer that the people might not be afraid and test they should say hee is dead in the Temple Maimony in Iom hakippurim chap. 4. sect 1. Chazkuni here saith It is said before in verse 2. In the cloud I will appeare c. and to the end that the might not behold the Majestie of God as it is written No man shall see me and live Exod. 33. 20. it was necessary that he should first darken the house with incense and after that he brought the blood in thâ—ther upon or over the Testimonie that is over the Tables of the Law which were in the Ark see Exod. 25. 16. and 31. 18. Vers. 14. blood of the bullocke which was killed for his owne sinnes verse 6. 11. and which had beene given as the Hebrew doctors write unto one to stirre the same Hence the Apostle observeth how the high Priest went in not without blood which he offred for himselfe c. wherein he figured Christ who should enter heaven not by the blood of Goats and Buls but by his owne blood Heb. 9. 7. 11. 12. though his blood was shed not for himselfe in whom was no sinne but for our iniquities sprinkle with his finger this was one sprinkling as Sol. Iarchi and others doe note and besides this he after sprinkled seven times upon Hebr. on the face that is the upper part which the Greek translateth but upon and so the Hebrew it selfe as in verse 15. and before Hebrew and to the face so in verse 15. seven times a number oft used in the legall services it signified a full and perfect applying and purging by the blood of Christ see Levit. 46. and compare Heb. 9. 14. 23. 1 Pet. 1 2. The Hebrewes understand these seven times to be besides the former and so to be eight in all they relate the order of it thus He killed the bullocke of the sin-offring which was for himselfe and the goat on the which the Lot fell for the Lord. And he caried their blood into the Temple and he sprinkled of the blood of them both in this day three and fortie sprinklings First he sprinkled of the blood of the bullocke eight sprinklings in the most holy place betweene the barres of the Arke neere the Mercie-seat within an hand-bredth as it is said AND BEFORE THE MERCY-SEAT HE SHALL SPRINKLE c. verse 14. And he sprinkled there one above and seven beneath By word of mouth wee have beene taught that this which is said SEVEN TIMES is more then the first sprinkling And he counted them one two three c left hee should forget And afterward he sprinkled of the goats blood betweene the bars of the Arke eight times one above and seven beneath and counted them as the former And he turned and sprinkled in the Temple upon the veile of the bullocks blood eight times one above and seven beneath for soit is said OF THE BLOOD OF THE BVLLOCK VPON THE MERCY-SEAT AND BEFORE THE MERCIE-SEAT And he turned and sprinkled of the goats blood likewise upon the veile eight times one above and seven beneath verse 15. and counted them as the former And afterwards hee mixed together the two bloods the bullockes blood and the goats blood And sprinkled of them both foure times upon the foure horses of the golden altar which was in the Temple verse 18. and seven times on the midst if the same altar verse 19. And at all these three and fortie sprinklings he dipped his finger in the blood one dipping for every sprinkling and sprinkled not twise with one dipping And the rest of the blood he poured at the westerne bottome of the brazen altar that was without Maimony in Iom hakippurim c. 3. s. 4. 5. V. 15. he shall kill the goat after he had sprinkled of the bullocks blood for himselfe hee left it in the Temple upon a base of gold that was there and afterward went out of the Temple and killed the goat saith Maimony ibidem chap 4. sect 2. for the people that as
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
that boweth downe or that sacrificeth and such like So hee speaketh of him that hath a Familiar spirit and not of the Wizard who is in the same estate Lev. 20. 6. Of these forementioned some are to dye by the hand of the magistrate some are to be beaten but not put to death as elsewhere is observed defile my Sanctuary that is the Tabernacle Exod. 25. 8. or Temple which was defiled when God was sacrificed unto other where or by other wayes then he commanded Levit. 17. 4. 5. or when they sacrificed to idols and yet would come into the Sanctuarie to serve God also whereas the Temple of God hath no agreement with Idols 2 Cor. 6. 16. And thus the Prophet reproveth them for that they burned incense to Baal and walked after other gods and yet came and stood before him in the house whereupon his name was called Ier. 7. 9. 10. and to prophane that is as the Greek explaineth it and that he might prophane Of prophaning Gods name see Levit. 18. 21. Vers. 4. the people of the land which the Chaldee expoundeth the people of the house of Israel and so the Greeke saith the homeborne of the land hiding shall hide that is shall any waies hide the Greeke explaineth it with winking shall winke at that is neglect or not regard no punish That word Paul useth in Act. 17. 30. the times of this ignorance God wincked at Vers. 5. my face the Chaldee expoundeth it mine anger and so face often signifieth Psal. 21. 10. and 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his familie in Greeke his kinred and so the word familie signifieth in Gen. 24. 38. the Chaldee translateth it his helpers that is such as tooke part with him as the next words doe declare that goe a whoring after him that is commit idolatrie as the Chaldec explaineth it that erre so in verse 6. the Greeke translateth all that consent unto him This judgment God executed upon the Iewes for this idolatrie and their other sins as he signified by his Prophet that he would give their city Ierusalem into the hand of the Chaldeans who should set fire upon it and burne it with the houses upon whose roofes they had burnt incense unto Baal c. Because they their Kings their Princes their Priests and their Prophets and the men of Iudah and the inhabitants of Ierusalem had set their abhominations in the house which was called by his Name to defile it and built the high places of Baal to cause their sonnes and their daughters to passe through the fire unto Molech c. therefore it should be delivered into the hand of the King of Babylon by the sword and by the famine and by the pestilence Ier. 32. 28. 29. 32. 34. 35. 36. Vers. 6. the soule that is as the Chaldee expoundeth the man that turneth unto or looketh after in Greeke followeth meaning that consulteth with them as Deut. 18. 11. familiar spirits Targum Ionathan expoundeth it them that aske of familiar spirits Of these and the wizards following whom the Greeke calleth Inchanters see the annotations on Leviticus 19. 31. and Deuteronomie 18. 11. set my face Hebr. give my face in Chaldee give mine anger against that man and destroy him This judgment was executed upon K. Saul who dyed for asking counsell of one that had a familiar spirit 1 Chron. 10. 13. 1 Sam. 28. Vers. 7. And This may bee a reason of the former Therefore ye shall sanctifie your selves by abstaining from all evill and doing good be holy or be saints for I am Iehovah to weet that sanctifieth you as vers 8. or for I am holy as the Greeke addeth and as Moses wrote before in Lev. 19. 2. Vers. 9. For every man or any man Hebr. man man meaning any whosoever as vers 2. And this is inferred upon the former precept be holy For otherwise judgements abide you curseth or revileth speaketh evill as the Greeke translateth which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or Hebrew and which the Greeke translateth or and so in Matthew 15. 4. For death was his due if he cursed either of them and they are distinguished to make him guilty for the one without the othâ—r as Chazkuni here explaineth it and as Iarchi addeth though it be after his parents death Whose curseth his father or his mother his Lamp shall be pâ—tout in obscure darkenesse Prov. 20. 20. his bloods shall be upon him that is his death shall be upon his owne head for he hath caused it by his sinne So the Greeke translateth he shall be guilty and the Chaldee he is guilty or worthy to be killed so after often in this chapter The manner of his death was stoning as is noted upon Exod. 21. 10. and as Moses after sheweth for the rebellious sonne Deut. 21. 21. And it is observed as a generall 〈◊〉 by the Hebrew doctors Every place where it is 〈◊〉 in the Law they shall be put to death THEIR BLOODS VPON THEM it is meant by stoning Maimony Issureibiah c. 1. s. 6 and Sol. Iarchi on Lev. 20. 9. Vers. 10. that committeth adultery the Greek addeth in the second place or that commits-adul 〈…〉 ry with his neighbours wife It is expouuded in Deut. 22. 22. a woman maried to an husband dye the death the manner of their death is not set downe either here or in Deuter. 22. 22. unlesse by that which is before and after for other unlawfull copulations we say it is meant stoning to death as the man that lyeth with a beast vers 15. is to bee stoned because the womâ—n for like beastlinesse is to be stoned verse 16. The Pharisees which brought unto Christ a woman taken in adulterie said Moses commanded that such should be stoned Ioh. 8. 4. 5. but whether that were this very case is to bee considered Also to lye with a bettothed woman the punishment was stoning as for humbling his neighbours wife Deut. 22. 24. Howbeit the latter Pharisees say the adulterers death was Strangling Maimony in Sanhedrin chap. 15. sect 13. And in another place he openeth this and the other like â—â—wes more fully thus Who so presumptuously committeth any of all the unlawfull copulations spoken of in the lâ—w is guilty of cutting off Levit. 18. 29. and if they doe it ignorantly they are bound to bring the Sin-offring appointed And there be some of the Nakednesses that is the unlawfull copulations which deserve death by the Iudges more then the cutting-off which is meet for them all Of those which are to be put to death by the Iudges some are to dye by stoning and some by burning and some by strangling And these are they that are put to death by stoning He that lyeth with his mother or with his fathers wife or with his sonnes wife which is called his daughter-in-law he that lyeth with mankinde or with a beast and the woman that lyeth downe to a beast
right hand and the Pome-citron in his left and carieth them as they grow with their rootes downeward to the earth and their tops upward into the ayre If hee wanted any one of these branches he caried them not till he had all The Palme branch might not bee lesse then foure hand-bredths long the myrtle and the willow branch not lesse then three though they were longer it was allowable The Pome-citron might not bee lesser in bignesse then an egge greater it might be as much as they would As they caried they waved or moved the branches three times towards every winde or quarter of the world They caried them at the time of reading the hundred and eighteene Psalme They might cary them any time of the day but not by night The commandement to cary these branches is but for the first day of the feast onely as it is said in Levit. 23. 40. And ye shall take unto you in the first day And in the Sanctuarie onely they caried them every of the seven daies of the feast upon this ground Ye shall rejoyce before the Lord your God seven dayes Levit. 23. 40. Whosoever is bound to the Law of the Trompet and of Boothes is bound to cary the Palme-branch others are free The childe that knoweth how to wave it is bound by the doctrine of the Scribes to cary the branch that he may be trayned up in the commandements Every day they went about the Altar once with the palme-branches in their hands and said O LORD SAVE NOW or Hosanna and O LORD PROSPER NOW Psal. 118. 25. and in the seventh day they went about the Altar seven times c. Maimony in Shophar chap. 7. s. 5. c. Hereby wee may see the reason why at Christs comming into Ierusalem though at another time of the yeere the people and children strowed the way with branches of trees and tooke branches of Palme trees and went forth to meet him and cryed Hosanna Matth. 21. 8. 9. c. Ioh. 12. 12. 13. For all the legall Feasts had their accomplishment in him and to him the honour and solemnity of every feast did by right appertaine yee shall rejoyce with spirituall joy in remembrance of former deliverances v. 43. and â—of the present blessings of God Deut. 16. 15. and in exspectation of future good things to be accomplished in Christ Zach. 14. 16. c. The Hebrewes say Although wee are to rejoyce in all the solemne feasts yet at the feast of Boothes there was in the Sanctuary a day of more exceeding joy and thus they did In the evening of the first good day they prepared in the Sanctuarie a place for the women above and for the men beneath that they might not be together and they began to rejoyce at the end of the first good day and so in every other day of the common dayes of the solemnity they began after they had offred the daily evening sacrifice to rejoyce the rest of the day and all the night They strooke up the pipe and played on Harpes and Psalteries and Cymbals and every one with instruments of musicke which had skill to play with his hand and he that could sing sung with his mouth And they skipped and clapped hands and leaped and danced every man as hee could and sung songs and hymnes But this mirth was not on the Sabbath or on the good day And it was not the common people that did this or who so would but the great wise men of Israel the â—eads of the Sessions and Synedrions and Elders c. these were they that leaped and danced and played and rejoyced in the Sanctuarie in the dayes of the feast of Boothes and all the people men and women came to see and heare The joy which a man rejoyceth in doing a commandement and in the love of God which commanded it is a great service c. But who so hath a proud minde and gloriâ—ieth him-selfe and is honourable in his owne eyes in these places he is a sinner and a foole and of this Solomon warneth saying Set not out thy glory in the presence of the King Prov. 25. 6. But who so humbleth himselfe and maketh himselfe vile in these places hee is great and honourable and serveth of love and so David the King of Israel said And I will yet bee more vile then thus and will be base in mine owne eyes 2 Sam 6. 22. And there is no greatnesse or honour save to rejoyce before the Lord as it is written And David the King leaping and dancing before the Lord 2 Sam. 6. 16. Maimony in Shaphar chap. 8. sect 12. 15. The â—ewes had also other traditions at this fe 〈…〉 which they say came from Moses recorded in Thalmud Bab. in Succah chap. 4. and by Maimony tom 3. in Tamidin chap. 10. sect 6. c. how all the seven dayes of this feast they powred water upon the altar There was a golden vessell containing three Logs that was filled at Shiloah a well whose waters â—an softly into the brooke Kedron Esa. 8. 6. Nehem. 3. 15. they brought it to the Water gate and there they sounded and showted Then they caried it to the Altar where it was powred out with the wine of the daily sacrifice c. Vpon this occasion it is thought that our Saviour in the last day of this feast the great day of the feast stood up and cried saying If any man thirst let him come unto mee and drinke he that beleeveth in mee as the scripture 〈◊〉 said out of his belly shall flow rivers of living 〈◊〉 Ioh. 7. 37. 38. so calling the people from their carnall pompous observations to the true spirituall refreshing of their soules Vers. 42. dwell in Boothes or sit in taberna 〈…〉 which after in Ierusalem they made on the tops of their houses and in their courtyards and in the streetes c. Neh. 8. 16. They were made of the branches of trees as there appeareth verse 15. And by the Hebrew canons the Boothes might not be covered with any cloth or other thing which had not growne out of the earth or was not cut 〈◊〉 from thence or with any thing that might receive uncleannesse or that had an evill savour or that was faded or fallen-off alone if they cov 〈…〉 with any of these it was unlawfull Thalmud Bâ—â— in Succah chap. 1. and Maimony in Shophar chap. 5. sect 1. 2. Moreover they set the measure of a boothe to be not lesse in height then tenn 〈…〉 bredthes nor more then twentie cubits but it might be as wide as they would If it had not three sides or walles or if it had not a â—â—atroofe it was unlawfull Maimony ibidem chap. 4. The dwelling or sitting in these boothes was that they should eat and drinke and dwell in them all the seven dayes both day and night as they used to dwell in their houses other dayes of the yeerâ— And all those seven dayes they made their hou 〈…〉
the flesh of the Peace-offerings was eaten by him that brought the sacrifice when the Lord and his Priest had their portions Levit. 7. 14 15. Verse 18. the Nazirite in Greeke he that vewed in Hebrew Nazir shave this the Hebrewes call the shaving of puritie or for cleannesse and it differeth from the former shaving in verse 9. w ch was for uncleannesse and figured the purging of his uncleannesse but this shaving was in thankfulnesse to signifie that he had the perfection of his Naziriteship from God and therefore burned his haire under his sacrifice This shaving was to bee of all his haire the Hebrewes say if hee left but two haeres he had done nothing neither had he kept the commandement of shaving whether he were a cleane Nazirite or an uncleane If he had left two haires he was to let all his haire grow and shave it all againe with those two haires after thirtie dayes Maim in Nâ—z chap. 8. sect 67. at the doore of the Tent afterward when the Temple was built they say it was in the womens Court in the Nazirites chamber which was there 〈◊〉 the South-East corner and there they boyled their peace-offerings and cast their hayre into the fire And if he shaved in the Citie it would serve but whether it were in the Citie or Sanctuary under the cauldron hee was to cast his haire and he might not shave till the doorâ— of the court were opened as it is said at THED 〈…〉 RE OF THE TENT not that 〈◊〉 shaved before the doore for that were a contempt of the Sanctuary Maim in Nezir ch 8. sect 3. Compare here with that in Act. 18. 18. where it is said having shaved his head in Cenchrea for he had a vow by which it seemeth the shaving was not of necessitie to be in the Sanctuarie or in the Citie of Ierusalem of his Naziriteship in Greeke of his vow so the vow in Act. 18. 18. and 21. 23. meaneth Naziriteship under the sacrifice to burne it there and consume it signifying the end of his vow performed acceptably to God in Christ and presented unto him by the Spirit which is like unto fire Mat. 3. 11. The Hebrewes say If he be shaved by the peace-offerings and he be found disallowable his shaving is disallowable and his sacrifices profit him not If he be shaved by the sin-offering and it be found that it was not staine by the name of a sin-offering and afterward hee bring the peace-offerings and burnt-offering and oblations as they are commanded his shaving is disallowable his sacrifices profit him not If hee bee shaved by the burnt-offering or by the peace-offrings and they be stain not by their name and afterward he bring the other oblations to offer them by their name his shaving is disallowable and his sacrifices profit him not If he be shaven by them three and any one of them be found right his shaving is right And he is to bring the other sacrifices and offer them after their manner And wheresoever wee say his shaving is disallowable it frustrateth 30 daies and he is to count 30 daies after his disallowed shaving and bring his offerings Maiman M 〈…〉 11. of peace-offerings in Greeke of 〈◊〉 in Chaldee of Sanctifications see Lev. 3. 〈…〉 every Nazirite was to fulfill his vow and b 〈…〉 owne sacrifices yet are there certaine observations by the Hebrewes which are of use for understanding some things in the New Testament They say If a man vow to be a Nazirite he may bring 〈◊〉 fathers oblations for himselfe and bee shaved 〈◊〉 〈…〉 but a woman is not shaved for her fathers offeringâ— this we have learned by tradition As he whose 〈◊〉 was a Nazirite and he separated mony to 〈…〉 on s therewith and he dye and leave the money 〈…〉 lute without expressing for what sacrifice it is 〈◊〉 the sonne say after his fathers death I will be a Nazirite upon condition that I may bring my offerings 〈◊〉 the mony which my father separated for his offering loe he may bring his offerings with that mo 〈…〉 so if he and his father were Nazirites and 〈◊〉 father separated money absolutely and dyeth and the 〈◊〉 after his fathers death I will shave for my 〈◊〉 money loe he may bring his offerings wish the 〈◊〉 but if he say not so the money falleth to a vo 〈…〉 fering If the father die and leaue many sons they 〈◊〉 the money among them for it is their inherit 〈…〉 every one of them must bee shaved for his 〈◊〉 the first borne hath a double portion He that 〈◊〉 Vpon me be the shaving of a Nazirite hee is 〈…〉 bring the offerings of shaving for cleannes and 〈…〉 fer them by the hand of what Nazirite he 〈◊〉 If he say upon me be halfe the oblations of a Nazirite 〈◊〉 on mee bee the halfe of the shaving of a Nazirite then he bringeth halfe the offerings by what Naz 〈…〉 he will and that Nazirite payeth his offering◠〈…〉 that which is his But if he say Vpon me be the 〈◊〉 of halfe a Nazirite then he is to bring the offering 〈…〉 a full Nazirite for we haue no halfe Naz 〈…〉 Maimony in Nezir ch 8. sect 15 18. By this 〈◊〉 may see the reason of that which Iames said unto Paul though he had no Nazirites vow upon him We have foure men which have a vow on them 〈◊〉 take and sanctifie thy selfe with them and he at 〈…〉 ges with them that they may shave their heads 〈◊〉 Then Paul tooke the men and the next day sancti 〈…〉 himselfe with them entred into the Temple to 〈◊〉 the accomplishment of the dayes of Sanctification 〈◊〉 Naziriteship untill that an offering should be 〈◊〉 for every one of them Acts 21. 23. 24. 26. For though Paul had not vowed or fulfilled a Naziriteship him selfe yet might he contribute with them and they be partakers of his charges about the sacrifices Verse 19. the sodden shoulder or 〈◊〉 arme meaning the left shoulder for the right shoulder was due unto him raw of all peace-offerings Lev. 7. 32. this was peculiar of the Nazirites ram onely and not due to the Priest from any other sacrifice The manner of this service was thus The ram was killed and the blood sprinkled and the b 〈…〉 〈◊〉 and the fat of the intralls taken out After 〈◊〉 the flesh was cut in pieces and the brest and the 〈…〉 der were put apart and the rest of the ram was 〈…〉 den in the womens court And the Priest tocke 〈…〉 sodden shoulder of the ramme with one of 〈◊〉 〈…〉 cakes brought therwith with the brest and the other shoulder and the fat and he 〈…〉 th them all on the Nazirites hands and the Priest put his heads under the owners hands and wav'd all before the Lord. Maimony in Maaseh hak 〈…〉 châ—â— 9. sect 6. 9. After the waving the fat was salted and burned 〈◊〉 the Altar the brest and shoulder was meat for the
Priests but they had no right unto them till after the fat was burned And the cake which was waved and the sodden shoulder were eaten by the priests and therest of the bread with the residue of the flesh was eaten by the owners as is shewed by Maimony in Maaseh â—akorbanoth â—h 9. sect 6. 9. 12. See the notes on Lev. 3. and 7. ch In that the other shoulder besides the ordinary gift was here given to the Lords Priest it taught the Nazirites as they had received more speciall grace of God to performe their vowes so they should give him more speciall thankes Verse 20. wave them this shoulder was waved of which word see the annotations on Exod. 29. 24. the other was heaved up ward called therfore the heave shoulder by which motions performed by the Priests hands under the Nazirites God taught them that the perfection and acceptation of all their actions was through the mediation of our great Priest Christ Iesus by whom we are to offer the sacrifice of praise to God continually that is the fruit of the lips confessing to his name Heb. 13. 15. holy Hebr. holinesse that is an holy portion for the Priest to eat so the Nazirite was taught to give the glory of his Sanctification unto Christ whom the Priest here figured wave brest Hebr. brest of waving and shoulder of heaving those which the Priest had of all the Peace-offerings Levit. 7. may drinke wine or shall drinke if he will and also shave his head when he will and be uncleane by the dead for now hee was discharged of his vow Though here speciall mention is made of drinking wine which being for the comfort and cheering of mans hart might signifie the fruit and comfort which followeth affliction and humiliation when sorrow and mourning shall be done away And where it is said and after hee may drinke it sheweth that before the shaving and sacrifices here appointed he might not drinke wine though the time of his vow were expired The Hebrewes say A Nazirite that hath fulfilled the dayes of his Nazirite ship and is not shaved with the shaving for cleannesse it is unlawfull for him to be shaved or to drinke wine or to be desiled by the dead as he was before all the particulars of Naziriteship are upon him and if he be shaven or drinke wine or be defiled he is beaten Maim in Neziruth ch 4. s. 12. Verse 21. his oblation understand this is his oblation or as the Greeke saith his gift for his N 〈…〉 ship in thankfulnesse to God for giving him grace to fulfill his Naziriteship and to make atonement for his sinnes committed under that his vow This ordinance of Nazirites was a speciall glory in Israel Amos 2. 11. where their Nazirites were purer than snow they were whiter tha milk they were more ruddy in body than Rubies their polishing 〈◊〉 of Saphir Lam. 4. 7. all which denote the heavenly graces wherewith the Saints that faithfully kept this vow were indued Yet was it but a legall service which by Christ is taken away in whom we have obtained a more glorious state being washed from our sinnes in his owne blood whereby we are whiter than Snow Revâ—â— 1. 5. Psalm 51. 9. and being sanctified by his Spirit we have our conversation in Heaven from whence also we looke for our Saviour the Lord Iesus Christ Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which beleeue we have written and concluded that they observe no such thing and it is a Canon of the Hebrew Doctors that The Samaritan or Gentile hath no Naziriteship Thalmud in Nazir ch 9. And by the overthrow of the Citie and Temple of the Iewes by Nebuchadnezar the Nazirites visags became blacker than acoale they were not knowne in the streets their skin cleaved to their bones it was withered it became like a sticke Lam. 4. 8. that they might bee taught to looke for a better sanctification which Christ should give in the heavenly Ierusalem in the light wherof the nations of them which are saved doe walke and into which nothing that defileth shall enter Rev. 21. 24. 27. where that is fulfilled which the Hebrewes say of the Nazirite that he is warned not to defile himselfe by the dead because the power of uncleannesse may not enter into the holy Temple as it is written in Song 4. 7. Thou art all faire my love there is no blemish in thee R. Menachem on Num. 6. Verse 22. Iehovah spake after that the people were instructed with Gods Covenant set in order round about his Sanctuary and sanctified in that their order the Law is here given for the blessing of them in that holy state of life For who so looketh into the perfect law of libertie and continueth he being not a forgetfull hearer but a doer of the worke he shall be blessed in his doing Iam. 1. 25. Verse 23. his sonnes the Priests to whom this office of blessing the people is in speciall manner committed as it is said them hath Ichovah thy God chosen to minster unto him and to blesse in the name of Iehovah Deut. 21. 5. And Aaron was separated that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before Iehovah to minister unto him and to blesse in his name for ever 1 Chron. 23. 13. Herein the work of Christ a Priest for ever after the order of Melchisedeck Psal. 110. was figured whom God sent to blesse us in turning away every one of us from his iniquities Act. 3. 26. whos 's first Doctrine began with manifold blessings Matth. 5. 2. 12. who also having fulfilled his ministery here on earth lifted up his hands and blessed his Disciples and so was carried up into heaven Luke 24. 50 51. Therefore when he was to come into the world the Priest of Aarons seed when he should have blessed the peo ple was speechlesse Luke 1. 21 22. to signifie that the end of his Priesthood was at hand and that the people should looke for another Priest in whom all nations should bee blessed Gal. 3. 8. And in this respect wee may have use of the Iewes tradition that their Priests of Aarons stocke were to lift up their hands and blesse the people in the Morning but not at the Minchah or Evening sacrifice Maimony treat of Prayer chap. 14. 〈◊〉 1. for in these last dayes the Evening of times God hath spoken unto us by his Sonne whom he hath appointed heyre of all things Heb. 1. 1. 2. The Hebrewes also say the reason why this blessing is mentioned when the Tabernacle was erected was because from the Tabernacle that is above the abundance of blessing is spred abroad on theÌ„ that are beneath R. Menachem Rakanat on Num. 6. Which is indeed fulfilled in Christ the Minister of the true Tabernacle which the Lord pitched and not man who if he were on earth should not be a
of Israel to doe the Passeover And they did the Passeover in the first moneth in the fourteenth day of the moneth betweene the two evenings in the Wildernesse of Sinai according to all that Iehovah commanded Moses so did the sonnes of Israel And there were men who were uncleane by the soule of a man that they could not 〈◊〉 the Passeover in that day and they caâ—â— neere before Moses and before Aaron 〈◊〉 that day And those men said unto him Wee are uncleane by the soule of a man wherefore are we kept backe that wee 〈◊〉 not offer the oblation of Iehovah in his appointed season among the sonnes of Israâ—â— And Moses said unto them Stand still and I will heare what Iehovah will command concerning you And Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying Any man when he shall be uncleane by a soule or be in a journey a farre off of you or of your generations yet he shall doe the Passeover unto Iehovah In the second moneth in the fourteenth day betweene the two evenings they shall doe it with unleavened cakes and bitter herbs shall they eat it They shall not let ought remaine of it untill the morning and they shall not breake a bone thereof according to every statute of the Passeover they shall do it But the man that is cleane and is not in a journey and forbeareth to doo the Passeover even that soule shall be cut off from his peoples because he offered not the oblation of Iehovah in his appointed season that man shall beare his sinne And if a stranger shall so journe with you and will doe the Passeover unto Iehovah according to the statute of the Passeover and according to the judgement thereof so shall he doe ye shall have one statute both for the stranger and for the home-borne of the land And in the day that the Tabernacle was reared up the cloud covered the Tabernacle even the Tent of the Testimony and in the evening there was upon the Tabernacle as the appearance of fire untill the morning So it was continually the cloud covered it and the appearance of fire by night And when the cloud was taken up from off the Tent then after that the sonnes of Israel journeyed and in the place where the cloud abode there encamped the sonnes of Israel At the mouth of Iehovah the sonnes of Israel journeyed and at the mouth of Iehovah they encamped all the dayes that the cloud abode upon the Tabernacle they encamped And when the cloud tarried long upon the Tabernacle many dayes then the sonnes of Israel kept the charge of Iehovah and journied not And it was when the cloud was a few dayes upon the Tabernacle according to the mouth of Iehovah they encamped and according to the mouth of Iehovah they journeyed And it was when the cloud was from evening untill morning and the cloud was taken up in the morning then they journeyed either by day or by night when the cloud was taken up then they journeyed Or two dayes or a moneth or a yeare of dayes when the cloud tarried long upon the Tabernacle abiding upon it the sonnes of Israel encamped and journeyed not but when it was taken up they iourneyed At the mouth of Iehovah they encamped and at the mouth of Iehovah they journeyed they kept the charge of Iehovah at the mouth of Iehovah by the hand of Moses Annotations IN the first moneth This Commandement to keepe the Passeover was in time before the numbring and ordering of the tribes mentioned in the former part of this booke for that was commanded in the first day of the second moneth Num. 1. 1 2. Whereupon the Hebrewes as Sol. Iarchi here doe observe that there is no order of former and latter in the Law but things done after are sometimes ser before The reason why it is mentioned here is because of the second Passeover kept the 14 day of the second moneth verse 11. which was after the foresaid master after the dedication of the Altar ordination of the Levites And the cause why God commanded them to keepe the Passeover in the Wildernesse was for that by the first institution they were bound to keepe it when they were come into the land of Canaan Exod. 12. 25. and therefore without speciall warrant they would not have kept it in the desert neither kept they any moâ— but this till they came into the land Ios. 5. Verse 3. doc the Passeover that is keepe offer or sacrifice the Passeover called in Hebrew Pesach in Greeke Pascha so named because the Lord when he smote all the first-borne in the houses of the Egyptians passed over the houses of the Israelites whose doore-posts were sprinkled with the lambs blood and slew not their first-borne Hereupon the Lord appointed a yearely feast in remembrance thereof which should continue till Christ came who is our Passeover or Paschal Lambe sacrificed for us in whom we keepe the feast in spirit and truth 1 Cor. 5. 7 8. See the annotations on Exod. 12. in his appointed season every fourteenth day of the first moneth as verse 3. which the Greeke here calleth the houre thereof and in verse 3. the season thereof and the Hebrewes explaine it though it be on the Sabbath So all the feasts in Israel were to be kept at the times appointed of God Levit. 23. 4 c. Therefore Ieroboam keeping the feast of Tabernacles in the eighth moneth which God had appointed in the seventh Levit. 23. 34. it is said to be the moneth which he had devised of his owne heart 1 Kings 12. 32. 33. Verse 3. betweene the two evenings that is in the afternoone Sol. Iarchi on Exod. 12. saith from the sixt houre which is at mid-day and upward it is called betweene the two evenings for that the Sunne declineth towards his going downe c. betweene the evening of the day and the evening of the night the evening of the day is in the beginning of the seventh houre and the evening of the night is when the night beginneth See the notes on Exod. 12. 6. where the houres of killing the Passeover are observed It figured the time of Christs comming in these last dayes Heb. 〈◊〉 1 2. as towards the evening of the world and the houre of his death which was the ninth houre that is three a clocke in the afternoone Matth. 27. 46-50 all the statutes that is all the rites and ordinances prescribed which the Greeke translateth the Law thereof So in Exod. 12. 43. where it is shewed who were to eat the Passeover the judgements this the Hebrewes referre to the unleavened cakes which were to be eaten with it and seven dayes after also to the putting away of Leaven c. Exod. 12. 8. 15 c. But here are to be accepted the speciall rites which belonged onely to the first Passeover in Egypt as the sprinkling of their posts with blood the eating of it standing c.
of which see the annotations on Exod. 12. 6 7 11. Verse 4. to doe that is to keepe or offer the Passeover as verse 2. This was for the sanctification of the whole Church in their persons as the Priests and Levites were before sanctified to their ministeries Verse 6. by the soule the soule is here put for the body and that dead as often other-where see Levit. 19. 28. and Num. 5. 2. sometime the Scripture explaineth it calling it a dead soule Num. 6. 6. The Chaldee Greeke and Latine keepe the Hebrew phrase They that were uncleane by the dead were uncleane seven dayes Num. 19. 11. and such might not come into the Lords Sanctuarie Num. 5. 2. nor eat of the holy things Levit. 7. 20. Hereupon they came to Moses and Aaron to inquire what they should doe for unto them the Law touching the uncleane was commanded Lev. 11. 1. Verse 7. wherefore are we kept backe the Greek explaineth it shall we be kept backe or deprived A religious demaund how they could performe their dutie unto God being in their legall pollution the oblation of Iehovah the Passeover is so called as being commanded by the Lord and kept unto his honour and it is called a sacrifice Exod. 12. 27. The Greeke translateth it a gift unto the Lord. So Korban an Oblation is by the Holy Ghost interpreted a gift Mar. 7. 11. Verse 8. Stand still or Stay which the Chaldee explaineth Tarry till I heare A religious answere signifying that he might doe nothing without word from the Lord so Christ spake not neither did any thing of himselfe but spake things as his father taught him Ioh. 7. 16 17. and 8. 28. From this and other the like examples of Moses Ionathan in his Chaldee paraphrase on this place saith That the Iudges of the Sanhedrin or courts should not be ashamed to aske concerning the judgement which is to hard for them for Moses who was the Master of Israel had need to say I have not heard Verse 10. Any man Hebr. Man man that is whosoever and by man understand the woman also Ionathan expoundeth it yong man or old man when he shall or though he be uncleane by a soule the Greeke and Chaldee adde the soule of a man meaning a dead man as verse 6. and so Ionathan explaineth it by pollution of a man which is dead This one kind of uncleannesse seemeth to be named for all other that continued any number of dayes so the Hebrewes understand it Who is the uncleane that is put off to the second Passeover Who-soever may not eat the Passeover in the fifteenth night of the first moneth Nisan because of his uncleannesse as men or women that have running issues Levit 15. the menstruous and women in childbed and men that lye with the menstruous But who so â—â—â—cheth a dead beast or creeping thing or the like in the fourteenth day he is to wash and they kill the Passeover for him after he is washed and in the evening when his sunne is set he eateth the Passeover The reason hereof is that such uncleannesse by the Law continued but till the evening so that having washed himselfe he was cleane at even and might eat Levit. 11. 24 25. He that is uncleane by a dead man and his seventh day which is the day of his cleansing Num. 19. 11 12. beginneth to be on the fourteenth day of the first moneth though hee wash and be sprinkled with the purifying water Num. 19. 19. so that he is fit to eat the holy things at evening yet they kill not the Passeover for him but he is put off to the second Passeover Num. 9. 6 11. we have beene taught by tradition that it was their seventh day who then came unto Moses and Aaron and hereupon they asked if the Passeover should be killed for them and they should eat at evening and it was told them that they should not kill for them But hereby is meant when he is defiled with such uncleannesse as a Nazirite is to shave him-selfe for it Num. 6. 9. for if he be defiled with other uncleannesse by the dead such as the Nazarite shav 〈…〉 not himselfe for then they kill for him in his seve 〈…〉 day after that he is washed and sprinkled and when his Sunne is set he eateth the Passeover They 〈◊〉 for the menstruous in her seventh day because 〈◊〉 〈◊〉 not washed till the eighth night and so she is â—ot fâ—t 〈◊〉 eat the holy things untill the ninth night Who so searcheth in a well to find a dead bodie they kill net the Passeover for him lest he find the dead there in the well and so be uncleane at the killing time If they have killed for him and hee find not the dead there then he may eat it at evening c. Mai 〈…〉 my in Korban Pesach chap. 6. sect 1 c. a jâ—urney or a way farre off The Hebrew of this word farre off hath extraordinary pricks over it for speciall consideration Hereby the Lord might signifie that we Gentiles which were uncleane even deaâ— in trespasses and sinnes and farre off Ephes. 2. 1. 13. should be made nigh by the bloud of Christ and 〈◊〉 partakers of him the second Passeover who now 〈◊〉 sacrificed for us 1 Cor. 5. 7. But touching this legall ordinance the Hebrewes say What is this j 〈…〉 farre off Fifteene miles without the walâ—s of Ierusalem and so by proportion fifteene miles from the campe of Israel Who so is 〈◊〉 〈◊〉 Ierusalem on the 14 day of the first moneth when the Sunne riseth 15 miles or moe loe this is a journey farre off if lesse than this he is not in a journey farre off for he may be come to Ierusalem by after mid-day though he goe on foot easily Maim in Korban Pesach ch 5. s. 8 9. your generations that is your posterity hereafter so this was not a temporary Law but perpetuall Verse 11. In the second moneth of this second Passeover the Hebrewes say It is a commandement by it selfe and therefore to be done even on the Sabbath for the second is no recompence for the first but is a feast by it selfe therefore they are guilty of cutting off for the breach of it Maim in Korban Pesach chap. 5. sect 1. betweene the two evenings in Greeke towards evening see v. 3. unleavened cakes which figured sinceritie and truth 1 Cor. 5. 8. See the annotations on Exod. 12. 8. Sol. Iarchi here faith There is no prohibition of Leaven save with it when it is eaten But hee might have leavened bread with him in the house Otherwise than at the first Passeover Exod. 12. 15. 19. which therefore needeth further inquiry bitter herbs Hebrew bitternesses the Latine version counted Hieroms expoundeth it wilde lettices which are sad to be bitter in taste Dioscorid lib. 2. chap. 166. though it is not to be restrained to that herbe onely see the annotations on Exod. 12. 8. So the Greeke translateth it Picridoon
the first day of the moneth yee shall have a convocation of holinesse yee shall not doe any servile worke a day of blowing of trumpets shal it be unto you And ye shal make ready a Burnt-offering for a savour of rest unto Iehovah one bullocke a youngling of the herd one ramme seven hee-lambes of the first yeare perfect And their Meat-offering shall be of fine flower mingled with oyle three tenth parts for a bullocke two tenth parts for a ramme And one tenth part for one lambe throughout the seven lambes And one goat-bucke of the goats for a Sin offering to make atonement for you Beside the Burnt-offering of the moneth and his Meant-offering and the continuall Burnt-offering and his Meat-offering and their Drink-offerings according to their maner for a favour of rest a Fire offering unto Iehovah And in the tenth day of this seventh moneth yee shall have a convocation of holinesse and ye shall afflict your soules ye shall not doe any worke And yee shall offer a Burnt-offering unto Iehovah for a savour of rest one bullocke a youngling of the herd one ramme seven he-lambs of the first yeare perfect shall they be unto you And their Meat-offering shall be of fine flower mingled with oyle three tenth parts for a bullocke two tenth parts for one ramme A severall tenth part for one lambe throughout the seven lambes One goat-bucke of the goats for a Sin offering beside the Sin offering of atonements and the continuall Burnt-offering and the Meat-offering of it and their Drinke-offerings And in the fifteenth day of the seventh moneth ye shall have a convocation of holinesse ye shall not doe any servile worke and ye shall festivally keepe a feast unto Iehovah seven daies And ye shall offer a Burnt-offering a Fire offering for a savour of rest unto Iehovah thirteene bullocks younglings of the herd two rammes fourteene hee-lambes of the first yeare they shall be perfect And their Meat-offering shall be of fine flower mingled with oile three tenth parts for one bullocke throughout the thirteene bullocks two tenth parts for each ramme of the two rammes And a severall tenth part for one lambe throughout the fourteene lambes And one goat-buck of the goats for a Sin-offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering And in the second day twelve bullockes younglings of the herd two rammes fourteene hee-lambes of the first yeare perfect And their Meat-offering and their Drink-offerings for the bullockes for the rammes and for the-lambes by the number of them according to the manner And one goat-bucke of the goats for a Sin offering beside the continuall Burnt-offering and the Meat-offering thereof and their Drinke-offerings And in the third day eleven bullocks two rammes fourteen he-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambs by the number of them according to the manner And one goat-buck for a Sin-offering beside the continual Burnt-offering and his Meat-offering and his Drinke-offering And in the fourth day ten bullockes two rammes fourteen he-lambs of the first yeare perfect Their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambes by the number of them according to the manner And one goat-bucke of the goats for a Sin offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering And in the fifth day nine bullockes two rammes fourteen he-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambes by the number of them according to the manner And one goat-bucke for a Sin offering beside the continuall Burnt-offering and his Meat-offering and his Drinke-offering And in the sixth day eight bullockes two rammes fourteen he-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambes by the number of them according to the manner And one goat-buck for a Sin offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering And in the seventh day seven bullockes two rammes fourteene hee-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the Bullocks for the rammes and for the lambes by the number of them according to the manner And one goat-bucke for a Sin offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering In the eighth day ye shall have a solemne assembly ye shall not doe any servile worke And ye shall offer a Burnt-offering a Fire-offering for a favour of rest unto Iehovah one bullocke one ramme seven hee-lambs of the first yeare perfect Their Meat-offering and their Drinke-offerings for the bullocke for the ramme and for the lambes by the number of them according to the manner And one goat-bucke for a Sin offering beside the continuall Burnt-offering and his Meat-offering and his Drinke-offering These things ye shall doe unto Iehovah in your solemne feasts beside your vowes and your voluntary offerings for your Burnt-offerings and for your Meat-offerings and for your Drinke-offerings and for your Peace-offerings And Moses spake unto the sons of Israel according to all that Iehovah commanded Moses Annotations THE seventh moneth called in 1 King 8. 2. the moneth Ethanim of the Hebrewes commonly Tisri of us September This moneth was the going out of the yeare Exod. 23. 16. and the revolution of the yeare Exod. 34. 22. for then the old yeare went out and the new began as touching the Iubilees Levit. 25. 9 10. and other civill affaires but by reason of Israels comming out of Aegypt in Abib or March that moneth was made unto them the first of the moneths of the yeare Exod. 12. 2. So the Ecclesiasticall feasts were reckoned after this order and that which had beene the first moneth is here and usually called the seventh the first day Hebr. the one day of which phrase see Gen. 1. 5. blowing of trumpets of this rite see Levit 23. 24. and the Annotations there Vers. 2. savour of rest which the Greeke translateth of sweet smell the Chaldee to be accepted with favour before the LORD See Gen. 8. 21. one bullocke at every new moone they were to offer two bullockes one ramme and seven lambes Numb 28. 11. the same were to be offered at this New-moone and this one bullocke one ramme and seven lambes c. here mentioned were added over and beside the Burnt-offering of the moneth as is after expressed in vers 6. So this day they sacrificed three bullockes two rammes and fourteene lambs for Burnt-offerings and two goats for Sin besides the two lambes for the daily oblation For as the solemnitie was greater by reason of the blowing of the Trumpets which figured the preaching of repentance and beleese in Christ Esay 58. 1. Mark 1. 1 2 3 4. so their service and thankfulnesse unto God was to be testified by the moe sacrifices And if this new-moone
in Ps. 94. â—2 Though chastening bee often with workes as Levit. 26. 18 28. Deut. 8. 5. yet is it also with words is here where the Chaldee translateth it teach and Prov. 9. 7. and 31. 1. Ezek. 23. 48. Iob 4. 3. the fire before he said out of heaven and now out of the middest of the fire for though the voice came out of heaven Israel perceived it not but onely out of the fire saith R. Menachem on Deut. 4. Vers. 37. therefore he chose or and chose that is loved his seed after him therefore he brought thee out Gods love and election out of love is the cause of mans redemption and salvation his seed that is the seed of thy fathers every one particularly as the promise was made to Abraham then to Isaac and after that to Iacob severally The Greeke and Chaldee translate it plurally their seed or sonnes after them in his sight or with his face or presence The Greeke saith he brought thee out himselfe the Chaldee he brought thee out by his word Thus the face or presence of God may imply Christ the Word the Angell of Gods face Esa. 63. 9. He it was that brought Israel out as 1 Cor. 10. 1 9. and the signe of his presence was in the pillar of the cloud and fire Exod. 13. 21. and 14. 19 20. Vers. 38. to drive out to wit out of possession as the originall word implyeth or to disinherit the Greeke saith to destroy or root out as it is the Greek addeth as thou hast this day Meaning of the land of Sihon and Og which they had now in possession a signe of further victorie Deut. 3. 21. Vers. 39. And thou shalt know or know and acknowledge therefore see vers 35. The knowledge of and obedience unto God is continually urged upon the remembrance of his former mercies So 1 Chron. 28. 9. cause it to returne or bring againe reduce that is call to minde and consider that not onely for the present but alwaies after Gods true feare might continue in them So in Deut. 30. 1. where this phrase is used see the annotations there Vers. 40. all daies this may be referred both to the latter the possessing of the land and to the former the welfare and length of life In Mat. 28. 20. all daies is explained unto the end of the world Vers. 42. unwittingly or without knowledge therof unawares See the law for this in Num. 35. 9 10 c. and after in Deut. 19. 2. in times past or in former daies Hebr. from yesterday and the third day See Gen. 31. 2. Vers. 43. Bezer in Greeke Bofâ—r see Ios. 20. 8. and 21. 36. 38. 27. 1 Chron. 6. 78 80. Golan in Greeke Gaulon Vers. 44. this is He meaneth that which hereafter followeth so this belongeth to the next chapter where the repetition of the lawes beginneth Vers. 45. after they came forth Hebr. in their comming forth but In is often used for After as is noted on Exod. 2. 23. so againe in vers 46. Vers. 46. Beth-peor in Greeke the house of Phogor an Idoll Temple see Deut. 3. 29. Amorites Hebr. Amorite in Greeke Amorreans smote that is killed as is noted on Gen. 14. 17. This victorie is here again touched the more to stir up the hearts of the people to obey Gods law who had begun to shew them his power and goodnesse Vers. 48. banke Hebr. lip Sion in Greeke Seon. This is not that which usually the Scripture calleth mount Zion in Ierusalem but otherwise written and called Hermon see Deut. 3. 9. Vers. 49. sea of the plaine the sea of salt Deut. 3. 17. the lake of Sodome or dead sea Ashdoth Pisgah or the springs of Pisgah see the notes on Deut. 3. 17. CHAP. V. 1 Mosesrehear seth the covenant that God made with Israel at Horeb. 6 The ten Commandements 22 the manner of the speaking and writing of them 24 The people being afraid did request Moses to receive the Law from God and to speake it unto them 28 The Lord liked their motion 30 and sent them into their tents 31 but willed Moses to stay and heare the Law which hee was to teach Israel to observe and doe for their good AND Moses called unto all Israel and said unto them Heare O Israel the statutes and the judgments which I speake in your eares this day and yee shall learne them and keepe to doe them Iehovah our God stroke a covenant with vs in Horeb. Not with our fathers stroke Iehovah this covenant but with us even us who are all of us here alive this day Iehovah spake unto you face to face in the mount out of the middest of the fire I standing betweene Iehovah and you at that time to shew unto you the word of Iehovah for yee were afraid by reason of the fire and went not up into the mount saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other Gods before my face Thou shalt not make unto thee a graven thing any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes and upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe his commandements Thou shalt not take up the name of Ieho 〈…〉 〈…〉 y God in vaine for Iehovah will not hold him guiltles that shall take up his name in vaine Keepe thou the Sabbath day to sanctifie it as Iehovah thy God hath commanded thee Six daies shalt thou labour and shalt 〈◊〉 all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy sonne or thy daughter or thy man-servant or thy woman-servant or thine oxe or thine asse or any of thy cattell or thy stranger which is within thy gates that thy man-servant and thy woman-servant may rest as well as thou And thou shalt remember that thou wast a servant in the land of Egypt and Iehovah thy God brought thee out thence by a strong hand and by a streched-out arme Therefore Iehovah thy God hath commanded thee to doe the Sabbath day Honour thy father and thy mother as Iehovah thy God hath commanded thee that thy daies may be prolonged and that it may be well with thee upon the land which Iehovah thy God giveth thee Thou shalt not kill Neither shalt thou commit adulterie Neither shalt thou steale Neither shalt thou answer a false witnesse against thy neighbour Neither shalt thou covet thy neighbours wife neither shalt thou desire thy neighbours house his field or his man-servant or his woman-servant his oxe or his asse or any thing
Senate of Iudges which were of the chiefe or heads of the fathers of Israel 2 Chron. 19. 8. as they who here are called Priests are in v. 12. called the Priest and in 1 Chr. 4. 42. many captaines are in the Hebrew called an Head And as among the Priests one was chiefe so among the Iudges one was Prince or Ruler 2 Chro. 19. 11. The Hebrew records say When any doubt arose in any case to any one of Israel he asked of the Iudgement hall or Synedrion that was in his citie if they knew they told it him if not then he that enquired together with the Synedrion or with the messengers thereof went up to Ierusalem enquired of the Synedrion that was in the mountaine of the Temple if they knew they 〈◊〉 him if not then they all came to the Synedrion that was at the dvore of the Court-yard of the Temple if they knew they told it them and if not they all came to the Chamber of hewen stone to the great Synedrion and enquired c. Maim tom 4. treat of Rebells c. 1. s. 4. Of the threâ— Synedrions in Ierusalem see the Annotations on Num. 11. 16. that shall be in those dayes From hence the Hebrewes gather that if the high Synedrion had judged and determined of a matter as 〈◊〉 right in their eyes after them another Synedrom rose up which upon reasons seeming good unto them disanulled the former sentence then it was disanulled and judgement passed according as seemed good unto these latter Thou art not bound say they to walk save after the Synedrion or Iudges that are in thy generation the time wherin thou livest Maim in Rebels c. 2. s. 1. the word of judgement that is the matter or sentence of judgement which was to be according to the Law of God vers 11. as it is said of the Priests And in controversie they shall stand in judgement and they shall judge it according to my judgements Ezek. 44. 24. Whereupon it was also said unto the Iudges Yee shall warne them that they trespasse not against the Lord and so wrath come upon you and upon your brethren 2 Chron. 19. 10. Vers. 10. according to the word or according to the sentence of the word Hebr. the mouth of the word so in v. 11. all that they informe thee or all that they teach thee to wâ—t agreeable to Gods Law as before is shewed from Ezek. 44. 24. And in this sense Christ said to the people of the Scribes and Pharisees sitting in Moses seat All whatsoever they bid you observe that observe and doe Matth. 23. 2 3. which he meaneth not of their owne traditions but of their doctrine according to Moses for when they taught for doctrines the commandements of men hee both reproved them himselfe and willed his Disciples to let them alone as blinde leaders of the blinde Matth. 15. 1 2 14 and charged them to beware of the leaven of the Pharisees and Sadduces that is their doctrine Matt. 16. 6 12. Here therefore the Hebrew Doctors have stumbled at the Law whiles from this Scripture they would establish not onely the written Law of God but the Law by word of mouth or by tradition the foundation whereof they make the high Synedrion which was in Ierusalem from whose judgement they held it not lawfull to decline Maimony in Rebels c. 1. Vers. 11. According to the Law or According to the mouth that is the sentence doctrine or commandement of the Law not decline from the word or not turne aside from The commandement to doc the prohibition not to decline joyned together in this Law doe shew the weight thereof the naming of the Law Iudgement Word which the Priests and Iudges should teach sheweth the rule of right judgement to be given of God in his Law Ios. 1. 7. Deut. 5. 32 33. Ezek. 44. 24. from which when the Priests departed the Lord made them contemptible and base before all the people Mal. 2. 7 8 9. Vers. 12. the man that will doe presumptuously or in presumption proudly as the Greeke translateth in pride the Chaldee in wickednesse It is opposed unto ignorance and errour Exod. 21. 13 14. By the man here here to be meant either private person or inferiour Iudge that proudly disobeyed the sentence of the highest Councell but the Hebrewes referre it chiefly to the Rebellious Elder or Iudge and whereas they brought their owne traditions or law by word of mouth within the compasse of the Law to be taught as is noted on vers 10. they except the Sadduces which had beene from their youth trained up in their fathers opinions and never received the traditions of the Pharisees that such were not to dye by this Law for not obeying the doctrine which the high Court taught by tradition as also from this word will doe they teach that the rebellious Elder was not guilty of death for holding in judgment contrary to the decree of the high Synedrion or for teaching others so to hold unlesse hee teach them to do the thing or doe it himselfe Yet though he were free from death the Magistrates might beat him or otherwise punish him Maim in Rebel c. 3. s. 1. c. the Priest that is the Priests as in v. 9. for by their mouth every controversie and every stroke was to bee tried Deut. 21. 5. standeth to minister so in Ezek. 44. 24. in controversie they shall stand in judgment see the notes on Deut. 10. 8. there before Iehovah or there unto Iehovah as in Deut. 21. 5. the Greeke translateth in the name of the Lord. or unto the Iudge that is the Iudges as is noted on v. 9. And by this disjunctive or the Iudges are distinguished from the Priests forementioned shall die the manner of his death the Hebrewes say was strangling and they that put him to death were the chiefe Iudges When witnesses come and testifie that he hath done according to his teaching or that hee hath taught others to doe it they determine his sentence of death in the judgment hall that is in his Citie and take him and carrie him up from thence to Ierusalem And they put him not to death in the Iudgment hall that is in his citie c. but carrie him up to the high Synedrion in Ierusalem and keepe him untill the feast and strangle him at the feast as it is said and all the people shall heare and feare c. Maimony in Rebels o. 3. s. 8. See also the notes on Deut. 13. 11. the evill the evill doer as the Childee explaineth it agreeable also to the Greeke see Deut. 13. 5. Vers. 14. and shalt say that is if thou shalt say I will set over mee a King Thus God who had set Iudges over his people permitteth them also to have a king if they saw it so meet and would and should doe this thing after an holy and orderly manner But when they sought it amisse it displeased the
unlawfull to marry a woman which is not a Proselyte If she be with childe by his first lying with her then the childe is a stranger and is not his sonne for any matter because he is of an heatheÌ„ mother c. If the beautifull woman will not leave her idolatry after twelve moneths they are to kill her and so the ciâ—iâ— that would make peace they may make no covenant with them till they renounce their idolatry and destroy all the places thereof and receive the other commandements which were commanded â—o the sonnes of Noe for every heathen that yeeldeth not to those commandements are to be killed if they be under our hand faith Maim in treat of Kings 〈◊〉 8. s. 5. 9. Vers. 13. raiment in Greeke the garments of her captivity to wit those wherein she was taken and shall put on mourning weeds which was another signe of her humiliation and meanes to withdraw the mans love from her if she continued in her unbeleefe remaine or sit in thine house where thou maist behold and observe her carriage a moneth of daies that is thirty daies an whole moneth This was in respect of her speciall case forementioned And whereas the Hebrewes speake of two moneths longer as is noted on vers 12 the reason thereof they elsewhere shew to be in regard of his lying with her left she should be with childe that so the seed of â—srael might be knowne from the heathens for by Exod 21. 4. it appeareth that a heathen bond-womans children were her masters and not counted the Israelites who begat them and by Ezr. 10. 3. 44. it is evident that not only the heathens wives but such also as were borne of them were put away The Hebrewes say Every woman that is divorced or is a widow she may not marry againe till she have tarriâ—d ninety daies besides the day of her divorce or of her husbands death to the end that it may be 〈◊〉 whether she be with childe or no and that thâ—â—e may be proofe whether it be the seed of her first husband or of her second A bond-woman that is 〈◊〉 free and an heathen woman that becommeth a 〈◊〉 thâ—y must tarry 90 daies And though is 〈◊〉 a heathen man his wife that become Proselytes they separate them ninety daies to distinguish the seed which is begotten in holy state from the seed which is not so begotten And so the beautifull captive although there is a law given her of 30. daies for the â—itting of her selfe she must tarry 90. daies for the fitting of her child Maimony in treat of Divorces ch 11. s. 18. 21. goe in to wit into the marriage chamber as â—udg 15. 1. and be her husband or marrie her and so 〈◊〉 with her as Dew â—4 〈◊〉 This might not be with an Infidell Deut. 7. 〈◊〉 See the Annotations there Vers. 14. If thou have no delight in her This see 〈…〉 be meant before marriage not after for that God allowed no such sending her away after marriage but if after he had oncâ— lyeâ— with her had humbled her as after he speakeâ—h the mans affections were withdrawne from her by beholding her in that deformity mournfull state within his house then God permitted this leaving her but with the cautions following whither she will Hebr. to her soule that is according to her owne will or desire The Greek translateth thou shalt send her away freeâ— fâ—lling thou shalt not sell that is not at all or shalt in 〈◊〉 case sell her as other captives might be and this recompence she had and the man sustained this losse for that hee had humbled her whereby God shewed compassion to this afflicted woman and his dislike of the mans lying with her before though for the hardnesse of mens hearts he suffered it so to be as Matth. 19. 8. make a gaine to thy selfe or serve thy selfe make her â—hy servant The Hebrew Hithgnammer is found onely here and in Deut. 24. 7. where the Greeke expresseth it by Katadunasteo which is to sub due or bring under ones power which word is used in like sense Acts 10. 38. and Iam. 2. 6. for such as were oppressed under the power of the devill and of rich men So that the man as hee might not sell this woman so neither make a servant of her to himselfe or others So the Hebrewes expound it If he sell her â—e transgresseth this prohibition Selling thou shalt not sell her c. And so if he subdue her after that she is lien with to be a bond-woman when he hath use of her service he transgresseth this prohibition Thou shalt not make a gaine to thy selfe by her for he may not serve himselfe by her Maimony treat of Kings ch 8. s. 6. humbled her or afflicted her This word being used for unlawfull copulations as in Gen. 34. 2. Deut. 22. 24 29. Iudg. 19. 24. 2 Sam. 13. 12 14. Ezek. 22. 10 11. Lam. 5. 11. sheweth also that God approved not of his fact and that this sending her away was not to be after marriage but after his first lying with her onely as is before noted Vers. 15. two wives which though it was contrary to Gods first institution Gen. 2. 22 23 24. and was begun by Kains posterity Gen. 4. 19. yet the corruption being spred over all and even in the Church God for a time suffered this untill the time of reformation but approved not of it as appeareth by Mal. 2. 15. Matth. 19. 4 5. And here provideth by his Law against troubles and confusion that might arise in families by such polygamy and another hated Hebr. and one hated but this word one in the latter branch of the sentence is used for another and is so explained by the Holy Ghost as where it is said in Matth. 24. 40. the one shall be taken and the one left another Evangelist expresseth it thus the one shall be taken and the other leâ—t Luk. 17. 36. And by hated understand lesse loved than the other for it is spoken by way of comparison as in Gen. 29. 31. Vers. 16. he maketh his sonnes to inherit or divideth the inheritance to his sonnes from which words the Hebrewes gather that The first-borne which is borne after his fathers death is not to have a double portion Maimony treat of Inheritances ch 2. s. 2. he may not or he cannot he shall not be able that is it is not lawfull for him make first-borne that is give the first birth-right which was a double portion As Ioseph had the first birth-right when a portion was given him above his brethren 1 Chr. 5. 1 2. Gen. 48. 5 22. before the son which the Greeke translateth despising the son Vers. 17. acknowledge in Chaldee separate to wit by His words and actions a double pâ—â—tion Hebr. the mouth that is the part of two which the Chaldee translateth two parts as the like phrase signifieth in Zach. 13. 8. By which Scriputre we may learne what this double
are fast bound unto a post this way and that way and the minister of the congregation the executioner taketh hold on his garments if they rend they rend or if they seam-rend they seam-rend untill he make bare down to his heart for he is not to beat him upon his clothes And hee that is beaten neither standeth nor sitteth but boweth downe Maim in Sanhed c. 16. s. 8. 10. to be beaten or smitten in Greeke scourged The Hebrewes say There was a stone laid behinde him on which the minister that did beat him stood who had in his hand a scourge of a bulls hide doubled to two and two to foure and two scourges or thongs of an asses hide that slided up and downe in it and the bredth of the scourge was an hand bredth and the length so as it might reach to the fore-part of his belly and the handle of the scourge was an hand bredth long Hee that did beat him lifted up the scourge with both his hands and smote him with one hand with all his might c. Maim in Sanhedrin ch 16. sect 8. before his face the Greeke translateth before them meaning the Iudges who were to see him beaten And they say that The greatest of the Iudges read all the while that he was in beating that in Deut. 28. 58. c. If thou wilt not observe to doe all the words of this law c. then the LORD will make thy plagues wonderfull c. And the second of the Iudges counted the number of the strokes and the third said unto the minister Smite all the while that hee smote hee did smite at his bidding Maimony ibidem chap. 16. sect 11. according to his wickednesse or as the Chaldee interpreteth it according to the sufficiency the proportion of his sinne but the Greeke saith according to his impiety So that the Iudges might moderate his blowes according to the nature of his trespasse and the mans ability to beare the stripes but they might not exceed the number seâ— here of God They may not adde moe than forty though hee bee as strong and Iusty as Sampson but they may abate from him that is weake c. If they have judged him to have forty stripes and after that they have begun to beat him they see him to be weake and say he cannot beare moe than these nine or twelve stripes which he hath received then hee is free If they adjudged him to receive twelve and after that hee is beaten they see him strong and able to beare moe he is free notwithstanding and may not bee beaten with moe than they adjudged him Who so deserveth many beatings for many transgressions that hee hath done or for one that deserveth many if they adjudge him one measure or judgment hee is beaten and discharged if not they beat him and hee healeth himselfe and then they beat him againe Who so is beaten by the Magistrates for a sinne which deserveth cutting off and is beaten the second time for the same sinne as he that eateth â—at Levit. 7. 25. and is beaten for it and eateth fat the second time and is beaten for it if he eat it the third time they beat him not but put him into Little-ease a narrow place as high as him-selfe wherein he cannot lie downe and they give him the bread of distresse and water of affliction till his bowels be shrunke and he be sicke and afterward they feed him with barley till his belly burst Maimony in Sanhedrin chap. 17. sect 1 2 4. and chap. 18. sect 4. by a number that is by a certaine number determined by the Iudges Vers. 3. Forty stripes this number forty the Scripture useth sundry times in cases of humiliation affliction and punishment as Moses twise humbled himselfe in fasting and praier forty daies and forty nights Deut. 9. 9 18. Elias fasted forty dayes 1 King 19. 8. and our Saviour Matth. 4. 2. Forty yeares Israel was afflicted in the wildernesse for their sinnes Numb 14. 33 34. and forty yeares Egypt was desolate for trecherous dealing with Israel Ezik. 29. 11 12 13. Forty daies every woman was in purification from her uncleannesse for a man-childe that shee bare and twise forty daies for a woman-childe Levit. 12. 4. 5. Forty daies and forty nights it rained at Noes flood Gen. 7. 12. Forty daies did Ezekiel beare the iniquity of the house of Iudah Ezek. 4. 6. Ionas preached yet forty daies and Nimveh shall bee over throwne Ion. 3. 4. Forty yeares space the Canaanites had to repent after Israel came out of Egypt and wandred so many yeares in the wildernesse Numb 14. 33. And thrice forty years the old world had Noâ— preaching unto them repentance Gen. 6. 3. It was forty daies ere Christ ascended into heaven after â—his resurrection Acts 1. 3 9. And forty yeares space of repentance hee gave unto the Iewes from the time that they killed him before hee destroyed their Citie and Temple by the Romans By the Hebrewes this law is expounded thus How many stripes doe they beat an offender with with forty lacking one as it is written Deut. 25. 2 3. by number forty that is the number which is next to forty Thalmud Bab. in Maccoth chap. 3. This their understanding is very ancient for so they practised in the Apostles daies as Paul testifieth Of the Iewes five times received I forty stripes save one 2 Cor. 11. 24. But their reason which they give is not solid as when they say If it had beene written FORTIE IN NVMBER I would say it were full forty but being written in number forty it meaneth the number which reckoneth forty next after it that is thirty nine By this exposition they confound the verses and take away the distinction I thinke rather this custome was taken up by reason of the manner of their beating forespoken of which was with a scourge that had three cords so that every stroke was counted for three stripes and then they could not give even forty but either thirty nine or forty two which was above the number set of God And hereof they write thus When they judge or condemne a sinner to so many stripes as he can beare they judge not but by strokes that are sit to be trebled that is to give three stripes at one stroke by reason of the three cords If they judge that he can beare twenty they doe not say he shall be beaten with one and twenty to the end that they may treble the stripes but they give him eighteene Maimony in Sanhedrin chap. 17. sect 2. Thus hee that was able to beare twenty stripes had but eighteene the Executioner smote him but six times for if he had smitten hm the seventh they were counted one and twenty stripes which was above the number adjudged so he that was adjudged to forty was smitten thirteene times which being counted one for three make thirty nine And so R. Bechaias writing hereof saith The strokes are trebled that