have enmity with mankind but also wicked men called serpents generations of vipers and children of the Devill Matth. 23. 33. 1 Iohn 3. 10. By the womans seed is meant in respect of Satan chiefly Christ who being God over all blessed for ever should come of David and Abraham and so of Eve according to the flesh for she was the mother of all living Roman 1. 3. and 9. 5. And with Christ all Christians who are Eves seed both in nature and in faith as all Christians are called Abrahams seed Gal. 3. 29. He or it that is the Seed This is first to be understood of Christ who was made of a woman Gal. 4. 4. the fruit of the wombe of the Virgin Mary Luke 1. 42. Hee through death hath destroyed him that had the power of death that is the Devill Hebrewes 2. 14. Secondly it implyeth Christians the children of Christ Heb. 2. 13 who resisting the Devill stedfastly in faith the God of peace bruiseth Satan under their feet 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed the faithfull parents are also included and so on the contrary as when Moses saith I will multiply thy seed Gen. 22. 17. Paul alledgeth it thus I will multiply thee Heb. 6. 14. Againe where Moses saith All families shall be blessed in thee Gen. 12 3. Peter alledgeth it they shall be blessed in thy seed Act. 3. 25. Also this word seed is used either for a multitude as Gen. 15. 5. or for one particular person as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged for in Thargum Ierusalemy the fulfilling of this promise is expresly referred to the last dayes the dayes of the King Messias And the mystery of originall sinne and thereby death over all and of deliverance by Christ R. Menachem on Lev. 25. noteth from the profound Cabbalists in these words So long as the spirit of uncleannesse is not taken away out of the world the soules that come downe into the world must needs die for to root out the power of uncleannesse out of the world and to consume the same And all this is because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve And if it be so all the soules that are created become unclean by that filthinesse must needs die before the comming of the Messias c. and at the comming of the Messias all soules shall be consummate thenceforth bruise or pierce crush the Hebrew word is of rare use onely here and in Iob 9. 17. thy head or thee on the head Hereby is meant Satans overthrow destruction in respect of his power and workes Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised strength and life is perished So in Thargum Ierusalemy it is expounded thus The womans children shall be cured but thou ô Serpent shalt not be cured And he saith thee rather then thy seed because Christ was to vanquish that old serpent which overcame our first parents who being destroyed his seed perish with him Revel 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele or his foot sole for the Hebrew and Greeke here used signifie not onely the heele but the whole foot sole and sometime the foot step or print of the foot By the heele or foot bruised is meant Christs wayes which Satan should seeke to suppresse by afflictions and death for our sinnes here foretold as appeareth by the reference which other Scriptures make to this prophesie Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity and put to death concerning the flesh but was quickned by the spirit liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot not his head was bruised by the Serpent Who yet brought upon him a death that was shamefull and painfull and cursed because hee was hanged on a tree Gal. 3. 13. for it is probable that partly in remembrance of this first sinne by eating of the tree of knowledge which tree was a signe of curse and death if man transgressed Gods law after accounteth such as dye on a tree to have in more speciall manner the signe of curse upon them Deut. 21. 23. But Christ swallowed up death in victory Esay 25. 8. through whom God also giveth us the victory 1 Cor. 15. 57 unto which promise the Prophet hath reference saying Why should I feare in the dayes of evill when the iniquity of my heeles shall compasse me about God will redeeme my soule from the hand of Hell Psalm 49. 6. 16. Vers. 16. multiplying I will multiply that is I wil much and assuredly multiply see this phrase opened on Gen. 2. 16. Here are annexed not curses but chastisements for Eve and Adam that their faith in the promised seed might continually bee stirred up and their sinfull nature subdued and mortified Heb. 12. 6. Psal. 119. 71. conception meaning painfull conception and this word is used for the whole space that the child is in the mothers body untill the birth and so here implyeth all the griefes and cumberances which women do endure that time The Greeke translateth it groning The reason of this chastisement is because sinne is from Adam derived by propagation to all his posterity Psalm 51. 7. Roman 5. children Heb. sonnes which implyeth daughters also therefore the Greeke translateth it children so for sonne and sonnes the Holy Ghost saith in Greek children as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth is also meant bringing up after the birth as Gen. 50. 23. Vnto the sorrows of childbirth the Scripture often hath reference in cases of great affliction in body or mind Psalm 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God for neverthelesse shee shall be saved in childbearing if they women continue in faith and love and holinesse with sobriety 1 Tim. 2. 15. desire The Greeke translateth it thy turning or conversion the word implyeth a desirous affection as appeareth by Song 7. 10. And that this should be to her husband it noteth subjection as in Gen. 4. 7. Elsewhere this word is not used the Apostle seemeth to have reference unto it in 1 Thess. 2. 8. rule So Paul saith I permit not the woman to usurpe authority over the man 1 Tim. 2. 12. And Peter Wives bee in subjection to your owne husbands 1 Pet. 3. 1. And this being here a chastisement for sinne implyeth a further rule then man had over her by creation and with more griefe unto womankind Vers. 17. the ground or the earth whereby is implyed all this visible world made for man Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth is hereby cut off for all
to time and afterwards they circumcise him By which words is meant if he have an ague or like sicknesse but if hee have sore eyes or the like they circumcise him so soone as they are whole If a child be found on the 8 day to be very pale coloured they circumcise him not till the blood come againe into his countenance like the countenance of children that are in health Likewise if hee be very red they circumcise him not till his blood be sunk down into him and his countenance come againe like other children for this is a sicknesse and men must be admonished well of these things If a woman circumcise her first sonne and he die through fervency of the circumcision which decayed his strength Also she circumciseth her second child and he dye through the fervency of the circumcision whether shee have this child by her first husband or by a second loe her third child shall not bee circumcised in the time thereof but they defer it till he wexe great and his strength be made firme They circumcise none but children that are without sicknesse for perill of life putteth away all And it is possible to circumcise after the time but unpossible to restore the life of any one of Israel for ever Maimony treat of Circumcis ch 1. S. 16. 17. 18. your flesh that is the secret part or member of generation for so the word flesh here and in other places in speciall meaneth Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant on the lips eares or other parts of man which yet the Scripture calleth also uncircumcised Exod. 6. 30. Ier. 6. 10. but on the privy member to teach the regeneration of nature even of the whole man who is borne in sin Psal. 51. 7. and the derivation of his covenant to the seed of the faithful who are thereby holy Ezr. 9. 2. 1 Cor. 7. 14. and to signifie that the true circumcision is inward and secret Rom. 2. 28. 29. This which in the eyes of man seemeth a thing unprofitable foolish and ignominious doth God chuse to make a signe of the covenant of his grace in Christ who is also himselfe a scandall and foolishnesse to the world but the foolishnesse of God is wiser then the wisedome of men 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable on it God put on more abundant honour as 1 Cor. 12. 23. that it should beare the marke of the heavenly covenant Vers. 14. that soule that is as the Chaldee expoundeth it that man see Gen. 12. 5. cut off The Greeke and Chaldee translate it destroyed and consumed This word is used before in Gen. 9. 11. and after often in the law Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 c. It is sometime spoken of God cutting off men by death for their sinnes Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here and in all other like places that for willing transgression in secret God will cut them off by untimely death and if there be witnesses of it the Magistrate is to punish or kill them but for ignorant transgression they were to bring the appointed sacrifices Vnder this also eternall damnation is implyed Maimony in treat of Repentance chap. 8. S. 1. speaking of eternall death saith And this is the Cutting off written of in the Law as it is said in Num. 15. 31. that soule shall bee cut-off he shall be cut off Which we have heard expounded thus cut off in this world and cut off in the world to come Of this sanction here they say If the father or master doe transgresse and circumcise not they break a commandement but are not guilty of cutting-off for cutting-off belongs but to the uncircumcised person him-selfe Maimony treat of Circumcis c. 1. S. 1. Howbeit Moses the father had almost beene killed for not circumcising his sonne Exod. 4. 24. c. broken or made frustrate broken downe this word is opposed to the former stablishing or making firm in vers 7. The Hebrewes have a canon who so breaketh the covenant of Abraham our father and leaveth his superfluous-foreskin or gathereth it over again although he have in him the law and good workes hee hath no portion in the world to come Maimony treat of Circumcis chap. 3. S. 8. Which rule is true according to the Apostles interpretation applying circumcision to the heart spirit and faith in Christ Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah in Greeke Sarrha The letter j changed into h signified the multiplication of her children as before in Abrams name vers 5. And the Greeke having no h at the end of words doubleth therefore the letter r with an aspiration Sarrha and so the Apostles also write it Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name is made Hebrew Sarah which is by interpretation a Princesse The Apostle calleth her a Freewoman and maketh her a figure of the new Testament and heavenly Ierusalem Gal. 4. 22. 24. 26. and the example of Abraham and Sarah thus called blessed and increased is set forth for their children the Church to consider and comfort themselves withall Esay 51. 1. 2. 3. Vers. 16. shall be to nations that is shall become nations and bee a mother of them both in the flesh and in the Lord. For all godly women are called her children 1 Pet. 3. 6. and Ierusalem her answerable type is the mother of us all Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed that is as the Chaldee translateth it rejoyced and so the word after importeth Gen. 21. 6. though sometime it implyeth also a doubting as in Gen. 18. 12. 13. but the praise of Abrahams faith who was not weake nor staggering but gave glory to God Rom. 4. 19. 20. seemeth to free him from this imputation Thargum Ierusalemy expoundeth it he marvelled Of this word laughed in Hebrew jsaak the child promised was called Isaak in whom Abraham saw the day of Christ and rejoyced old Hebr. sonne of 100 yeeres that is going in his hundred yeere So Sarah was daughter of ninety yeeres See Gen. 5. 32. At these yeeres both their bodies were now dead unapt for generation Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare or beareth speaking as of a thing present for God calleth the things which bee not as though they were Rom. 4. 17. Isaak Heb. Iitschak the same word used before in vers 17. and signifieth laughing or joy for besides his father and mother all that heare have occasion to laugh and rejoice for his birth Gen. 21. 6. in whom both Christ the joy of the whole earth was represented and all the children of promise Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed the Greeke version addeth to be a God to him and to his seed as before in verse 7. Vers. 20. heard the Chaldee
defiled whatsoever she did lye sit upon or touch Leviticus 15. 20. 21. so at her childbirth shee should be uncleane seven dayes for a male and foureteene daies for a female with as contagious a pollution as the other And this in respect of her childbirth though no other accident should appeare as the Hebrews canons say Every woman in childbirth is uncleane as a menstruous-woman yea although there be no blood seene Maimony in Issurei biah ch 10. s. 1. Now the uncleannes of a woman in her menstruall sicknes was for the time as great as hers that had an yssue and defiled also by her spittle and urine as is after noted on Levit. 15. 8. 20. c. This uncleannesse of a woman by child-birth argueth the corruption of nature whereby wee all are children of wrath Ephesians 2. 3. For by one mans disobedience many are made sinners and by the offence of one judgement i come upon all men to condemnation Romans 5. 19. 18. that every man should confesse with David In sinne my mother conceived mee Psalme 51. 7. Among the Gentiles this law of uncleannesse was also kept as appeareth by Iphigenia in the Poet saying I m 〈…〉 like the sophismes of the goddesse Diana who if any man touch a slaine person or a woman in childbed or a dead corps shee driveth him from her altars counting him as unclean yet she her selfe delighteth to have 〈◊〉 killed in sacrifice unto her Euripid. Iphigen in Tauriâ— V. 3. the flesh that is the secret-part which ha 〈…〉 a superfluous-foreskin upon it So by the flesh of the foreskin is meant the foreskin of the flesh as by silver of shekels Lev. 5. 15. is meant shekels of silver and uncleannesse of man Lev. 7. 21. is for a man of uncleannesse and many the like Of this foreskin and the circumcision thereof see the notes on Gen. 17. 11. It figured the taking away of mans hereditary sin and originall uncleannesse in putting off the body of the sins of the flesh by the circumcision of Christ Col. 2. 11. Psal. 51. 7. And this circumcision of the child in the eight day agreed also with the law for all other yong creatures which were not fit to bee offred unto the Lord before the eight day from the birth Exod. 22. 30. See Gen. 17. 12. Ver. 4. shall continue Heb. shall sit that is abid at home and not come into Gods sanctuary So sitting is for abiding or continuing in Lev. 8. 35. and often in the bloods or for the bloods which word in the plurall number usually signifieth uncleannesse or guiltinesse either for murcer as in Gen. 4. â—0 or for naturall pollution by originall sinne that dwelleth in all as in this place and after in Lev. 15. Wherefore they that are regenerate and new creatures in Christ are said 〈◊〉 be borne not of bloods Iob. 1. 13. of her clensing or purification or of cleannes The org 〈…〉 word signifieth both cleansing or purification 〈◊〉 is interpreted by the holy Ghost in Luk. 2. 22. are also cleannes or purity in which sense bloods of cleannes is by the Greeke interpreters here translated her cleane or pure blood and in Thargum Ionathan it is expounded and the 33. dayes next following 〈◊〉 her blood shall be clane for her greatest uncleannes had an end at 7. daies v. 2. 33. daies to which adde the seven dayes forementioned and there are fortie dayes all which time shee was debâ—râ—ed from the holy things of the Lord. Which numbâ— of fortie dayes is often used for the time of hamiliation before God as in the fast of Mosâ— Elias and Christ our Lord see the notes 〈◊〉 Genesis 7. 4. So this Law taught mortifica 〈…〉 and humiliation in respect of that hereditary is which by the parents is conveighed to the children Psa. 51. 7. whereby they naturally are 〈◊〉 cleane 1 Cor. 7. 14. and children of wrath Eph. 2. 〈◊〉 〈◊〉 For who can bring a cleane thing out of an vncleane not one Iob 14. 4. To shew the contagioÌ„ hereof not onely the child was circumcised from the impuritie of it but the mother also cleansed by sacrifice for sinne as after in ver 6. And this the Hebrew doctors observed saying No Sin-offring is brought but onely for sin c. and it seemeth unto me that there is a mysterie in this matter concerning the sin of the old Serpent Gen. 3. saith R. Menachem on Levit. 12. holy thing but for common things and all civill affaires she was cleane after the seven daies first spoken of The Hebrewes say All blood that appeareth of a woman in child birth within the 33. daies for a Male and the 66. for a female is called the blood of cleannes or of purification and there is no prohibition of a woman from her husband if she be baptised or washed after 7. daies for a man child and after 14. for a woman child c. But if he lye with her that beareth a male within any of the 7. dayes or with her that beareth a female in any of the 14 daies hee is guilty of cutting off Maim in Issurei biah c. 4. s. 5. 2. untill c. This law was observed by the virgin Mary the mother of our Lord who though he was borne without sinne Luke 1. 35. yet being borne under the Law Gal. 4. 4. and for that it became them to fulfill all righteousnes Mat. 3. 15. both himselfe was circumcised the eight day and his mother when the daies of her cleansing according to the Law of Moses were fulfilled brought him to Ierusalem to present him to the Lord in the Sanctuary Luke 2. 21. 22. Ver. 5. two weekes The time of her uncleannes so for the daies of her cleansing are doubled for a female child which continued in all fourscore daies the ground of which law partly ariseth from nature which causeth more superfluities and so requireth longer time for cleansing about the female then the male Who so brought forth a male and a female twins she continued in the bloods of her cleansing for a female that is 66. daies If she brought forth a child neither male nor female or a child both male and female she continued in her cleansing for a male and for a female both So if she brought forth twins the one a male the other of neither kinds or of both kinds shee continued both for a male and a female If the one were a female and the other of neither kinds or of both shee continued for a female only Maimony in Issurei biah ch 10. sect 18. Ver. 6. fulfilled The woman after childbirth brings not her offring in the 40. day for a male or in the 80. day for a female but on the morrow which is the 41. or the 81. and that is the day spoken of in Lev. 12 6. If these daies passe over she bring not her atonement shee may not all that while eat of the holy things as Maimony sheweth in Mechosrei capporah ch
which I For thee my Loved layd-up warily Annotations HOw beautifull are The Shulammitesse or Spouse of Christ is here admired and praysed for her graces wherewith God had furnished her and adorned her whole body the particulars whereof are described in other order then before in Chap. 4. and 6. for here her feet are first mentioned and then other parts upward unto her head This description seemeth to bee made by her friends that called upon her to returne Song 6. 13. For Solomon or Christ is spoken of as another or third person after in v. 5. and 9. feet with shoes or steps goings in shoes hereby is meant her obedient walking in the faith and Gospell of Christ whereby she being freed from the misery and bondage of sin made free by the truth as Ioh. 8. 32. stood fast and walked stedily in the liberty and grace of Christ Gal. 5. 1. not going barefooted as was the manner of captives and others in miserie Esay 20. 4. 2 Sam. 15. 30. but as God rehearsing his blessings upon his Church saith I shod thee with Tachash skin Ezek. 16. 10. so here the feet of his Spouse are shod with the preparation or stability of the Gospell of Peace Ephes. 6. 15. with the knowledge profession and obedience whereof she being firmely setled and defensed her feet and steps were now beautifull as the feet also of them that preach the Gospel of peace are said to bee beautifull Rom. 10. 15. bounteous princes daughter Hebrewes bath nadib that is daughter of the bountifull or of the Prince the Noble for Princes were stiled Bountifull or Benefactors Luke 22. 25. as being free liberall and willing to doe good unto others hereby is signified that shee was of noble race and ingenuous disposition ready and willing to serve the Lord and propagate the grace of his Gospell unto others as before Christ calleth them his willing or noble people Song 6. 12. And as a sonne or daughter of Belial meaneth one of wicked disposition Deuteronomie 13. 13. 1 Samuel 1. 16. and for a King to be the sonne of Nobles Eccles. 10. 17. is to bee of an ingenuous and noble disposition so to be a daughter of Nadib is to bee nobly and bounteously affected This title belongeth to such onely as beleeve in Christ which are borne not of bloods nor of the will of the flesh nor of the will of man but of God Iohn 1. 13. Wherefore when Christ was promised to reigne in justice it was sayd that then Nabal the foole or vile person should no more be called Nadib Liberall Noble or Bountifull Esay 32. 1. 5. joynts The originall word used onely in this place hath the signification of turning or going about and seemeth to meane the bones that turne and move in the hollow of the thighes these are likened to jewels or ornaments signifying the firme upright goodly and glorious stature gesture walking and conversation of this Princes daughter well beseeming the Gospell which she professeth being in fit orderly and due proportion as the Greeke version also implyeth artificer or faithfull craftsman in Hebrew A man of fidelity and skilfulnesse in his workmanship meaning here God or Christ for hee is the Artificer in heavenly things Hebrewes 11 10. and the Church with her gracious blessings is the worke of his hands Esay 60. 21. Verse 2. around goblet or a goblet or cup of roundnesse The Spouse being pâ—a sed before for her ready receiving of and holy stedfast walking in the Gospell of Christ is now further commended for her propagating the truth unto others likened to a mother conceiving and nourishing her children For Sion or Ierusalem named here the Shulammitesse Song 6. 13. is likened to a woman with childe travelling bringing forth children or a man childe and after noursing them with the breasts of her consolation Esay 66. 7. .11 So here first the navel by which the childe is nourished in the wombe is commended for the forme round as a goblet and for the nourishment which is as mixed liquor without scarcity wherewith the goblet is full and after her breasts with which the childe is nourished after it is brought forth are praised in verse 3. Thus Paul preaching the Gospell to the Churches is likened sometime to a father that begetteth sometime to a mother travelling in childbirth sometime to a nurse cherishing her children 1 Corinth 4. 15. Galat. 4. 19. 1 Thessalonians 2. 7. let there not want or there wanteth not or shall not want but the former is more patheticall as wishing a continuall supply of grace for nourishment of the children of Christ though a promise also is herewith implyed mixture that is liquor mixed and tempered and so made fit to refresh and nourish For they used to temper and mixe their wine either with water or milke to allay the heat or with spices to make it more comfortable So the wisedome of God is said to have mingled her wine Proverbes 9. 2. Christ dranke his wine with his milke Song 5. 1. and after here is mentioned spiced wine Song 8. 2. and mixture or mixed wine was sought for of drunkards Proverbes 23. 29. 30. Esay 5. 22. The navel therefore not wanting mixture signifieth the juice of grace abundantly supplyed of God for the nourishing and cherishing of his yong children in the body of his Church so that both mother and infant are in health and good plight not destitute or any good even as to them that remember and keep Gods Law it is promised that health shall bee to their navel and marrow or moystning to their bones Proverbes 4. 18. an heape of wheat The supply and growth of grace â—s here further commended by likening her bâ—â—ly to an heape of wheat for in their harvest they gathered their come into floores where it was stacked up on heapes and after threshed Ruth 3. 7. Hag. 2. 16. To such a stacke or heape is her belly resembled signifying that her spirituall harvest being come she was ready to bring forth store of good yssue as wheat fit for the Lords Granary set about with lilies As the corne-floores in Israel being in the open fields were hedged about for safe defence so the belly of Christs Spouse bigge and ready to bring forth fruit unto him is beset as with an hedge of Lilies for her further comfort and glory So that her way was not hedged up with thornes as was the Harlots Hosea 2. 5. 6. but set about with Lilies denoting the graces wherewith the Spouse her selfe and those about her are invironed The Iewes applying these things to their Church estate in their Chaldee paraphrase understand by the Navel the Chiefe of their Synedrion or high Councill governing all as the childe is nourished by the navell in the mothers wombe the round goblet to signifie his cleare doctrine of the Law as the round moone so that the words of the Law are not wanting from his mouth as the waters of the great River running out
Proverbes 7. 10. 11. 12. 13. 22 and all inordinate lusts for who so looketh on a woman to lust after her hath committed adulterie with her already in his heart Matt. 5. 28. Likewise plâ—â—alitie of wives Malach. 2. 15. 1 Corinth 6. 16. and 7. 2. unjust divorces Malach. 2. 16. Matthew 19. 3. 4. 9. and incestuous mariages Leyitiâ—us 18. 6. c. Contrariwise God here requireth chastitie in bodie and spirit either in single life 1 Corinth 7. 34. or in lawfull maried estate Hebrewes 13. 4. that every one should know how to possesse his vessell in holinesse and honour 1 Thes 4. 3. 4. Verse 15. not steale either persons Exodus 21. 16. 1 Timoth. 1. 10. or any other things by fraud or by force 1 Thes. 4. 16. It forbiddeth all unjust taking or keeping backe of things pertaining to God Leviticus 5. 15. Malach. 3. 8. Acts 5. 2. 4. or to men Leviticus 19. 11. Romanes 13. 7. all unrighteousnesse in covenants contracts bargaines c. Genesis 31. 39. 41. Leviticus 19. 35. oppression Deuteronomie 24. 14. exâ—ortion Luke 3. 13. taking of bribes Deuteronomie 16. 19. usurie Exodus 22. 25. or any filthy gaine 1 Timothie 3. 8. detaining of other mens goods either lent Psalme 37. 21. or pawned Exoâ—us 22. 26. or lost Leviticus 6. 4. withholding of tribute custome c. Matthew 22. 21. Romanes 13. 6. 7. removing of land-markes Deuteronomie 19. 14. All idle and inordinate walking 2. Thes. 3. 6. 10. 11. 12. covetousnesse Hebrewes 13. 5. and unmercifulnesse to the poore Deut eronomie 15 7. Contrariwise it requireth justice and equitie faithfulnesse diligence and mercie in all 〈◊〉 dealings Deut. 16. 20. Matthew 20. 7. Titus 2 〈◊〉 Proverbes 22. 29. Psalme 112. 9. and to dâ—e unto all men whatsoever we would that men should doe unto us Mat 7. 12. Verse 16. not answer that is not speake or witnesse as the Chaldee translateth the Greeke saith 〈◊〉 fâ—lsely 〈◊〉 and so this Commandement is alledged in Matthew 19. 18. false witnesse or false 〈◊〉 as the Greeke and Chaldee 〈…〉 though the Hebrew Ed signifieth also 〈◊〉 testiâ—â—â— as in Leviticâ—â— 5. 1. and so may here bâ— Englished a witnesse or testifieâ— of falshood In repeating this â—aw Moses useth another word 〈…〉 nesse of vanitie D 〈…〉 5. 20. the same woâ—d that was before in 〈◊〉 for taking Gods naine in vaine God here forbiddeth all lying and â—â—true speaking Eph 〈…〉 4. 25. especially in witnesse hearing all 〈◊〉 oâ— deprâ—ving of the actions words or meaning of any 2 Samuel 10. 2. 3. Matthew 2â— 59. 60. Psalme 52. 4. 5. 6. all rash and unrighteous judgement without due triall and examination Iohn 7. 24. 51. Mathew 7. 1. D 〈…〉 onomie 19. 18. wresting of the Law and of judgement Deuteronomie 16. 19. Zeph. 3. 4. concealing the truth which one can witnesse Leviticus 5. 1. false records Ezra 4. 19. raising or received of false rumors or reports Exodus 23. 1. Nehem. 6. 6. 7. 8. 1 Samuel 24. 9. walking about with tales Leviticus 19. 16. whispering backebiting covenant-breaking Rom. 1. 29. 30. 31. and all other wayes of hurting with the tongue Psalm 101. 5. And he commandeth faithfull testimony Proverbes 14. 5. 25. righteous judgement Deut. 1. 16. speaking truth as it is in ones heart Psalme 15. 2. and all other things that may preserve the good name of a man and of his neighbour which is to bee chosen rather than great riches Proverbs 22. 1. thy neighbour that is any man acquaintance or stranger friend or foe for though the Hebrew Regneh sometimes signifieth a speciall friend as Deuteronomie 13. 6. Iob 2. 11. yet here it is to be taken in the largest sense as Christs answer to him that asked who was his neighbour sheweth Luke 10. 29. 30. 37. By neighbour then is meant any other man joyned to us and living with us in humane societie as God hath of one blood made all nations of men Act. 17. 26. So neighbour is used generally for another man or woman Genesis 11. 3. Esth. 1. 19. and in Proverbs 18. 17. the Greeke translateth it an Adversarie according to the true meaning there The Holy Ghost in Greek calleth him Plesion that is our Neighbor or Next Luk. 10. 27. 29. Ro. 13. 9 Vers. 17. not covet in Deut. 5. 21. another word Desire is also used and there the coveting of the wife is first named and then the coveting of the house there also the field is added whereof here is no mention howbeit the Greeke hath the same order and addition in this place This commandement forbiddeth covetousnesse and disconter ment with our present estate and all desire of anothing which God hath bestowed upon another though wee would haue it without injurie to another as by giving him the worth of it in money or otherwise 1 King 21. 2. And thus it differeth froÌ„ the former Commandements which forbid together with the outward act the inward desire of another mans goods to his hurt For as desire after a mans wife is adulterie Matt. 5. 28. so the desire of any other mans house or beast wroÌ„gfully is stealth But this commandement forbiddeth an inferiour degree of sin and because mens desires are not satisfied with that they have but Covetousnesse coveteth all the day Prov. 21. 26. therefore God here restraineth every inordinate lust and teacheth us to be content with such things as we have for he hath said I will not leave thee nor forsake thee Heb. 13. 5. contentation saith I have all things Gen. 33. 11. These five last precepts are in Deutronomie 5. joyned one to another with this word And for they mutually respect each other in the things forbidden and binde us to the observing of every one severally and of all of them joyntly as it is written Whosoever shall keepe the whole Law and â—ffend in one point hee is guilty of all For hee that said Doe not commit adultery said also Doe not kill Iam. 2. 10. 11. Hereunto wee may also referre the double accents which most of these ten Commandements have in the Hebrew Scripture different from all the Bible besides which though they serve for a twofold manner of reading the one common as the other Scripture the other leasurely with a long pronunciation as the Iewes used in their assemblies yet they may lead us also to observe a distinction of matter in some and a conjunction or continued matter in other some Ver. 18. saw this word is generally used for seeing hearing or perceiving not onely by the eye but by any sense or understaÌ„ding as Iakob saw that there was corne in Egypt Gen. 42. 1. which the Holy Ghost expoundeth Iakob heard Act. 7. 12. So here they saw the voices that is heard them lightnings in Hebrew and Greeke lamps so called for that they burned and shined like lamps or torches see Gen. 15. 17. where such appeared to Abraham at the covenant making with him They here signified the brightnesse and
of the other tribes of Israel And if there bee many Kings and one of them doe not serve another every one of them brings an hee goat for his sinne of ignorance Maimony treat of Ignorances chap. 1 5. sect 6 So in Ezek. 46. 2. 4. c. the offrings of the Prince are distinct from those of the people of the Land through ignorance or by errour in Greeke unwillingly as in v. 2. Vers. 23. Or if the Greeke translateth it And his sinne be knowne c. so in vers 28. But though Or be sometimes used for And or If yet here it may be used properly meaning if his sinne bee knowne of himselfe or be made knowne to him by others So Chazkuni explaineth it And is guilty that he knoweth it of himselfe or it be made knowne unto him by the meanes of others This is for his own particular sinne which he doth when he is a ruler For the Ruler that doeth with the Congregation by the teaching of the Iudges atonement is made for him as for the people generally If the Iudges bee they that offer for their ignorance all the people and the King are discharged from bringing the sacrifice as is before shewed And if they that doe it at the saying of the Iudges be bound to bring the sacrifice and the King be one of the doers then he brings an hee goat for the Rulers hee goat is in place of the ewe lambe or she goat of the common person Maimony treat of Ignorances chap. 15. sect 8. his oblation in Greeke his gift Vers. 24. killeth the Burnt-offring that is on the north side of the altar see Levit. 1. 11. The Greek translateth where they kill that is use to kill the Burnt-offrings Vers. 25. of burnt-offring herein it differed from the former of the high Priest and Church whose blood was caried into the Sanctuary and put on the homes of the altar of Incense vers 7. 18. The sinne offrings that were eaten as they were whose blood was not caried into the Sanctuary Levit. 6. 26. 30. their blood was to be put on the foure bo 〈…〉 of the altar that stood without from the midst of the altar and upward When the Priest tooke the blood in a bason hee caried it to the altar and dipped thefore finger of his right hand in the blood and put it upon the horne and so he did to every borne And hee was bound to dip his finger at every horne And when hee had made an end of putting it upon the horne he wiped his finger on the edge of the bason and after that hee dipped the second time for the blood that remained upon his finger it was not lawfull to put thereof upon another horne Of all the sacrifices not any ones blood was to be sprinkled with the finger but of the sinne-offring onely And thus he beganne hee went up on the foot-banke and turned on his right hand and went round about and put upon the south-east horne first after that upon the next horne which was the north-east then upon the north-west and after that upon the south west And at the bottome of that horne where he made an end of striking on the blood he poured out the residue of the blood which was at the southerne bottom Maimony treat of offring the sacrifices chap. 5. sect 7. 8. 9. 10. poure his blood in Greeke poure all his blood meaning all which remaineth after the sprinkling So in vers 30 Moses saith all the blood likewise in verse 34. which is to bee understood here Vers. 27. one soule in Chaldee one man meaning man or woman as Numb 5. 6. people of the land that is of the common people except onely the high Priest and Prince forementioned any either Israelite common Priest or Levite as Aben E 〈…〉 explaineth it one The sacrifice here following is for any one sinne if many sinnes bee committed at once there must by proportion so many sinne-offrings bee brought as likewise the Hebrew Doctors explaine in the foresaid treat of Ignorances chap. 4. where also they say for example He that killeth a beast of the holy things out of the court yard of the sanctuary on the Sabbath day in the service of a false god hee is bound to bring three sacrifices because he killed the holy things out of the Court and because he prosaned the Sabbath and because he committed idolatry for here three unlawfull things are 〈◊〉 in one Vers. 28. a shee goat This is the sacrifice appointed of God which therefore the sinner might not alter or bring any other in stead thereof though for some other sinnes if hee were poore and not able he might bring a lesser sacrifice Levit. 5. 7. 11. The Hebrewes have this rule All sins that deserâ—â— cutting off by the Law except those three before mentioned and shewed in the notes on vers 2. if a particular person transgresse in any of them through ignorance he is to bring the sinne-offring appointed except the uncleane person that eateth of the holy thing and the uncleane person that commeth into the sanctuary both of them doe not bring the Sinne-offring appointed but the oblation mentioned in Levit. 5. 7. 11. a sh 〈…〉 beast if he be rich and two Doves or Floure if he bee poore Maimony treat of Ignorances chap. 1. s. 3. perfect without blemish see Levit. 1. 3. which he hath sinned and not for any other of his sinnes as he that separateth a Sinne-offring for fat which he hath eaten may not bring the same for the Sabbath which he hath polluted or for blood which hee hath eaten c. for then it is unlawfull Yea more then this they say he that separateth his sinne-offring for fat which he did eate yesterday may not bring it for fat which he did eate this day and if he bring it so it makes no atonement for him Maimony treat of Ignorances chap. 3. sect 3. If he bring two sinne-offrings for two sinnes the one is to be killed in the name of the first sinne and the other in the name of the second sinne Ibid. s. 6. Vers. 29. his hand with confession of his sinne see Levit. 1. 4. the sinne-offring in Greeke the head of his sinne that is his sacrifice he shall that is the Priest or Levite shall kill Greeke they shall kill the Goat of sinne that is the goat to be sacrificed for sin See Levit. 1. 5. Vers. 30. the hornes the foure hornes of the Altar after the manner before described on v. 25. Verse 31. of rest Greeke of sweet smell the Chaldee explaineth it to be accepted with favour see the notes on Lev. 〈◊〉 9. Vers. 32. a Lambe or sheepe This sacrifice is spoken of apart from the former of the goat because of the difference in the fat which was burned as is shewed in the annotations on Lev. 3. 12. Verse 33. he shall kill in Greeke they shall kill it for sinne that is for a sinne-offring which Sol.
law of the Burnt-offring 14 and of the Meat-offring 19 The offring at the consecration of a Priest 24 The law of the Sin-offring AND Iehovah spake unto Moses saying A soule when it shall sin transgresse a transgression against Iehovah and falsly deny unto his neighbour in a thing-delivered-him to-keepe or in the putting of the hand or in a thing-taken-awayby-violence or hath deceitfully-oppressed his neighbour Or have found a thing lost and falsly-denieth concerning it sweareth with falsehood for any-one of all that a man shall doe sinning in these Then it shall be when he hath sinned and is guiltie that hee shall restore the thing-taken by-violence which he violently took away or the thingdeceitfully-gotten which hee hath got-deceitfully or the thing-delivered him-to keep which was delivered unto him to keep or the lost thing which he found Or all that about which he hath sworne with falshood and he shall pay it in the principall thereof and shall adde thereto the fift parts thereof unto him to whom it appertaineth shall hee give it in the day of his Trespasse And hee shall bring his Trespasse offring unto Iehovah a ram perfect out of the â—â—ock with thy estimation for a Trespasse offring unto the Priest And the Priest shall make-atonement for him before Iehovah and it shall be mercifully-forgiven-him for any-one of all that he hath done in trespassing therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying CoÌ„mand Aaron and his sons saying This is the law of the burnt-offring it is the burnt-offring because of the burning upon the altar al night unto the morning the fire of the altar shal beburning in it And the Priest shal put-on his linnen rayment and linnen breeches shall he put upon his flesh and he shall take-up the ashes which the fire hath consumed with the Burnt-offring on the altar and he shall put them besides the altar And he shall put-off his garments and put on other garments and shall carie forth the ashes to without the camp unto a cleane place And the fire upon the altar shall be burning in it it shall not be put-out and the Priest shall burne wood upon it every morning and shall lay-in-order upon it the Burnt-offring and shall burne upon it the fats of the Peace-offrings Fire continually shall be burning upon the altar it shall not be put-out And this is the law of the Meat-offring the sonnes of Aaron shall offer it before Iehovah before the altar And he shall take-up of it his handfull of the flowre of the Meat-offring and of the oile thereof and all the frankincense which is upon the Meat-offring and he shall burne upon the altar for a savour of rest the memoriall of it unto Iehovah And the remainder thereof shall Aaron and his sonnes eat in unlevened cakes shall it bee eaten in the holy place in the court of the Tent of the congregation they shall eat it It shall not be baken with leven I have given it for their portion of my Fire-offrings it is holy of holies as the Sin offring and as the Trespasse offring Every male among the sonnes of Aaron shall eat of it it shall be a statute for ever in your generations concerning Iehovahs Fire offrings all that toucheth them shall be holy And Iehovah spake unto Moses saying This is the oblation of Aaron and of his sonnes which they shall offer unto Iehovah in the day that he is anoynted the tenth part of an Ephah of fine-flowre for a continuall Meat-offring halfe of it in the morning and halfe of it in the evening On a pan it shall be made with oile hastily-fryed shalt thou bring it the baken pieces of the Meat-offring thou shalt offer for a savour of rest unto Iehovah And the Priest that is anoynted in his stead of his sonnes shall doe it it is a statute for ever unto Iehovah it shall be burnt for a Whole-burnt-offring And every Meat-offring of the Priest shall be Whole-burnt-offring it shall not be eaten And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes saying This is the law of the Sin offring in the place where the Burnt-offring is killed shall the Sin offring be killed before Iehovah it is holy of holies The Priest that offreth-it-for-sin shall eat it in the holy place shall it be eaten in the court of the Tent of the congregation All that shall touch the flesh thereof shall be holy and when there is sprinkled of the blood thereof upon a garment that whereon it is sprinkled thou shalt wash in the holy place And the earthen vessell wherein it is sodden shall be broken and if it be sodden in a brazen vessell it shall be both scowred and rinsed in water Every male among the Priests shall eat thereof it is holy of holies And no Sin offring whereof any of the blood thereof is brought into the Tent of the congregation to make-atonement with in the holy place shall be eaten it shall be burnt in the fire Annotations ASoule that is man or woman as God explaineth it in Num. 5. 6. so the Chaldee expoundeth it a man transgresse it is the word before used in Levit. 5. 15. The Greeke here translateth despising despise the commendements of the Lord or neglect them falsly deny or lye as the Greeke translateth but the word meaneth lying by denyall of a thing as Gen. 18. 15. This sinne God generally forbiddeth Levit. 19. 11. And this law here concerneth sinnes both against God by swearing and against our neighbour by injuring him a thing-delivered him-to-keepe a thingcommitted-to one which shall againe be required called in Hebrew Pikkadon of encommending thing and requiring it in Greeke Parathekee or committing it to ones fidelitie which word Paul useth in 2 Tim. 1. 12. of God I am perswaded that he is able to keepe that which I have committed unto him in Latine a Depositum So in 1 Tim. 6. 20. and 2 Tim. 1. 14. In Gen. 41. 36. the word is used for store or provision laid up See the judiciall lawer for these cases in Exod. 22. 7. 10. c. the putting of the hand This phrase here onely used seemeth to meane fellowship or partnership when men deale and put their hands as it were together in a matter so the Greeke translateth it communion or societie and the Chaldee the communion or fellowship of the hand that is commerce Or we may take it for putting into the hand that is committing of a thing to ones care and fidelity to use or imploy for him It may also imply the lending of a thing or borrowing Thus Sol. Iarchi expoundeth it that he hath put money into his hand to occupie or hath lent it him a thing-taken-by-violence or arobberie rapine It implieth force as the next doth fraud 2 Sam. 23. 21. Iudg. 9. 25. This God hateth though it be for Burnt-offring Esa. 61. 8. deceitfully oppressed or defrauded by cavilation calumniation false accusation or
the whole person soule and body So in v. 43. that moveth or that creepeth upon the earth but the Gr. also translateth moveth and it is of more large signification Wherfore the Hebr. cannons say These kindes that breed in dunghils and in bodies of carkasses as worms â—â—ag gots and the like which are not procreated of male and female but of rotten dung and the like they are called the things that move upon the earth and who so eateth so much as an olive of them is to be beaten c. although they doe not increase and multiply by generation But the creeping thing that creepeth upon the earth Lev. 11. 29. is that which increaseth and multiplieth of male and female Those kinds that breed in fruits iâ— meats if they be separated go forth upon the earth although they returne again into the meat who so eateth so much as an olive of them is to be beaten but if they be not separated it is lawfull to eat the fruit and the worm that is within it Provided that the food breed wormes after it is plucked up from growing on the earth for if it breed worms while it groweth those wormes are unlawful as those that are separated upoÌ„ the earth because they are created upon the earth And if the case bee doubtful â—â—ey are also unlawfull Therefore all kinde of fruits which are wont to breed worms whiles they grow are not to be eaten untill they search into the fruit lest 〈◊〉 worme be in it But if the fruit last a twelve month after it is gathered it may be eaten without any searching into it for there is no worme which can live twelve 〈◊〉 in it Maim treat of Forbidden meats ch 2. sect 13. 14. 15. V. 45. that bringeth you upon condition that you shold receive my commandements have I brought you up from the land of Egypt as Iarchi explaineth it for I am holy Hence doth the Apostle frame his exhortation as he which hath called you is holy so bee ye holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 1. 15 16. V 47. To make a difference or to separate in the next seÌ„tence the Gr. addeth to teach the sons of Israel between the living thing c as having reference to v. 1. 2. where this law is spoken to Moses Aaron and to the former precept in Lev. 10. 10. 11. the beast or the living thing which the G. calleth Zoogonountoon that gender living things And as we have heard of the creatures so for those that come of the creatures the Hebr. have these rules All meat that coÌ„meth out of any of the kinds of creatures forbidden for the eating whereof men are beaten â—â—e that meat is by the Law forbidden to be eaten as the milk of an unclean beast and eggs of unclean fowles or fishes Womans milk is lawfull to be eaten though the flesh of mankind is unlawfull to be eaten Honey of bees or of hornets is lawfull c. Though it be unlawful to eat the milk or eggs of unclean beasts birds yet are not meÌ„ beateÌ„ for eating theÌ„ for it is said Of their flesh shall ye not eat Lev. 11. 8 for eating the flesh they are beaten not for eating the eggs or milk yet for eating such they are chastised with stripes Maim in Forbidden meats ch 3. sect 1 c. CHAP. XII 1 The Law for a womans separation purification after childbirth 6 with the offrings for her purifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovan spake unto Moses saying Speake unto the sonnes of Israel saying a woman when she hath conceived seed and borne a man-child then she shall be uncleane seven dayes according to the daies of the separation for her infirmitie shal she be unclean And in the eight day the flesh of his superfluous-fore-skin shal be circuÌ„cised And she shal continue in the bloods of her clensing thirty daies and three daies she shal not touch any holy thing nor come into the Sanctuary untill the dayes of her clensing be fulfilled And if she beare a maid-child then she shall be uncleane two-weeks as in her separation and she shal continue in the bloods of her cleansing sixty dayes and six dayes And when the daies of her cleansing are fulfilled for a son or for a daughter she shall bring a Lambe of his first yeere for a Burnt-offring and a yong pigeon or a turtle dove for a Sinne offring unto the doore of the tent of the Congregation unto the Priest And he shall offer it before Iehovah and make-atonement for her and she shall be cleansed from the fountaine of her bloods This is the law of the childbearing-childbearing-woman for a male or for a female And if her hand find not enough for a lambe then she shall take two turtles or two yong pigeons one for a Burnt-offring and one for a Sin offring the Priest shall make atonement for her and she shall be cleane Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the seven and twentieth sâ—ction of the Law See Gen. 6. 9. COnceived seed or yeelded seed Hebrew seeded which in Genesis 1. 11. signifieth the bearing or yeelding of seed Here also it meaneth the womans yeelding or giving of seed unto conception as Aben Ezra explaineth it and the word born following signifies the bringing forth therof into the world The Chaldee translateth it conceived From these words yeelded seed and borne a male the Hebrew Doctors gathered that the woman which yeeldeth seed first beareth a male and if the man yeeldeth it first a female R. Menachem on Levit. 12. and R. Solomon on Gen. 46. 15. As the former lawes concerned uncleanne which proceeded from without so this and the rest that follow concerne uncleannesse which commeth from within and the cleansing of the same by the grace of God in Christ. And Sol. Iarchi noteth from a former author that as man was formed after all cattel and beasts and fowles in the worke of the creation Genesis 1. so his Law is set downe after the Law of beasts foules c. Leviticus 11. a manchilde or a male so after a mayd-child or female as in v. 7. And this law the Hebr. say taketh place whether the birth bee timely or untimely living or dead so that it hath the perfect shape which they limit to bee after fortie dayes from the conception If within 40. daies they hold no uncleannesse of childbirth thereby Maimony in Issurei biah chap. 10. sect 1. 2. separation or removal The Hebrew Niddah though it be somtimes generally used for any uncleannesse separated or removed away Ezra 9. 11. 2 Chronicles 29. 5. yet commonly it is used for a womans separation for her monethly fluors whereof see Leviticus 15. 19. c. infirmitie or her menstrual-sicknesse for unto that is the originall word appropriated that as at such a time she was separated from all communion with others and from her husbands bed and
1. s. 5. of his first yeere Hebr. son of his yeere of which phrase see the notes on Gen. 5. 32 and Exod. 12. 5. And of these two sacrifices the Burnt-offring and Sin-offring see Lev. 1. and 4. There were foure sorts of uncleane persons bound to bring sacrifices for their atonement as the law sheweth and the Hebrew doctors have noted The woman that hath an yssue and the man that hath an yssue Lev. 15. and the woman in child-bed and the Leper Levit. 14. Every one of these although they be cleansed and baptised and their Sun be set yet are they wanting and their cleansing is not fulfilled so as that they may eate of the holy things untill they have brought their oblation Maim in Mechosrei capporah ch 1. s. 1. a yong pigeon Hebrew son of a dove Baal hatturim here noteth that in every place he mentioneth the Turtles before the pigeons save here the reason whereof â—e saith is this because she brought but one And if she could find a dove she should not take a Turtle because the fellow of the turtle would mourne for her mate and would not couple her her selfe with another a Sin-offring By these two sacrifices her full atonement was made with God the Sinne offring being an expiation for her sins the Burnt-offring both for that and for her transformation by the renewing of her mind that her body might be presented a living sacrifice unto God which graces shee received by faith in Christ 2 Cor 5 21. Rom. 12. 1. 2. See the annotations on Lev. 1. and 4. chapters V. 7. atonement for her So these sacrifices were in respect of the womans uncleannesse not of the childes which had circumcision the signe of purification upon it the eight day And whereas pains in childbirth are unto womankind a chastisement of their sinne Gen. 3. 16. God by this law gave a means to strengthen their faith by making atonement for their sins in Christ whom these sacrifices priest and sanctuary figured That as the mariage bed is undefiled Hebrewes 13. 4. and that state of life is without sinne 1 Corinth 7. 28 so the children which they bring forth are a holy sed Ezra 9. 2. 1 Corinth 7. 14. and a seed of God Malac. 2. 15 and women shall bee saved in childbearing if they continue in saith and love and holinesse with sobrie 1 Tim. 2. 15. fountaine that is flux or issue as the fountaine of her blood in Mark 5. 29. is expounded the yssue of her blood in Luk. 8. 44. The Chaldee translateth the uncleannesse of her blood See the notes on Levit. 2â— 18. Vnder this all like accidents to women within that time are comprehended as the Hebrew cannons say whether shee bring forth one or many yet bringeth she but one offring for them all and this is if shee bring them forth all within the daies of accomplishment â—hat is the 40. of 80. daves As if she beare a female all untimely births that fall from the birth day to the end of the 80 dayes are counted with the first birth if shee bring forth twins one after anothâ—r yet bringeth shee but one oblation Maimony in Mechosrei capparah ch 1. s. 8. Verse 8. find not enough that is shee bee poore and not able to buy or bring a lambe then she shall bring two doves See the annotations on Leviticus 5. 7 Thus God regarded the estate of his poore and accepteth according to that a man hath and not according to that he hath not 2 Corinth 8. 12. And the mother of our Lord offering at her cleansing this poore womans sacrifice Luke 2. 22. 24. it sheweth us both the humilitie and the grace of our Lord Iesus Christ that though hee was rich yet for our sakes hee became poore that wee through his povertie might be rich 2 Cor. 8. 9. One for a Burnt-offring When Burnt-offrings and Sin-offrings were brought together the Sin-offring was first offered Exod. 29. 14. 18. Lev. 8. 14. 18. and 9. 7. 8. 12. 15. 16. So in this place Sol. Iarchi observeth from the Talmud that howsoever the scripture nameth the Burnt-offring first yet for offring the Sinne-offring was before the Burnt-offring CHAP. XIII 1 The lawes and tokens whereby the Priest is to bee guided in discerning and judging the plagues of Leprosie arising of a swelling or of a scab or of a bright-spot 18 or of a bile 24 or of a Burning 29 Of the Leprosie in the head or beard 38 of the freckled spot 40 Of the Leprosie in the bald head or forehead 45 How the Lepers are to be arayed and put out of the campe 47 The Law for discerning the Leprosie in garment and skinnes and burning them that were uncleane ANd Iehovah spake unto Moses and unto Aaron saying A man when there shall be in the skin of his flesh a swelling or a scab or a bright-spot and it be in the skin of his flesh like to the plague of leprosie then he shall be brought unto Aaron the Priest or unto one of his sons the Priests And the Priest shall see the plague in the skin of the flesh and if the haire in the plague bee turned white and the sight of the plague be deeper than the skinne of his flesh it is the plague of leprosie and the Priest shall see him and pronounce him uncleane And if the bright-spot bee white in the skin of his flesh and the sight thereof be not deeper than the skinne and the hayre thereof bee not turned white then the Priest shall shut up the plague seven dayes And the Priest shall see him in the 7. day and behold if the plague staÌ„deth in his eies and the plague spread not in the skin then the Priest shall shut him up seven dayes the second time And the Priest shall see him in the seventh day the second time behold if the plague be somwhat dark the plague spread not in the skinne then the priest shall pronounce him clean it is a scab and he shall wash his clothes and be clean But if the scab spreading spread-abroad in the skinne after that he hath beene seen of the Priest for his cleansing then he shall be seene the second-time of the priest And if the priest see that behold the scab spreadeth in the skin then the Priest shall pronounce him uncleane it is a leprosie The plague of leprosie when it shall be in a man then he shall bee brought unto the Priest And the Priest shall see and behold if a white swelling be in the skinne and it hath turned the haire white and livelynes of living flesh bee in the swelling It is an old leprosie in the skin of his flesh and the Priest shall pronounce him uncleane hee shall not shut him up for he is uncleane And if the leprosie breake out abroad in the skin and the leprosie cover all the skin of the plague froÌ„ his head even to his feet to all the sight of the eyes of
The Hebr. gather from hence that there is no measure or quantity of the issue limited but every whit therof that is discemed maketh one uncleane Mai 〈…〉 in Mechosrei capporah c. 2. s. 9. Howbeit they make a difference in respect of the times saying Hee 〈◊〉 seeth â—â—e appearance of an issue he is like him that hath an accident of uncleannesse wherof see Deut. 23. 10 11. If he see two he hath the issue and must co 〈…〉 7. daies and go into living water but iâ— not bound to bring an oblation If he see three loe hee hath the issue 〈◊〉 pleat and is bound to bring an oblation And there 〈◊〉 〈◊〉 〈◊〉 between the second appearance and the third 〈◊〉 〈◊〉 oblâ—â—iâ—â— Maimony ibidem sect 6. it is 〈◊〉 〈…〉 nesse the Greeke explaineth it his un 〈…〉 esse in him Vers. 4. 〈◊〉 He that hath an issue defileth his bed and so his seat and saddle five waies standing sit 〈◊〉 lying hanging leaning and the bed defileth men seven waies by standing sitting lying hanging leaning touching bearing Talmud Bab. in Zabim ch 2 s. 4. Which is explained thus A thing that is made for a bed 〈…〉 seat or saddle though it be under a stone if one of them that defile the seat stand upon the stone or sit or lie or leane or hang upon it he is defiled Maim in Metamei mishcab c. 7 s. 1. vessell or instrument any thing whatsoever So in v. 6. and after The Hebrewes have for these things a limitation they say He that hath an issue defileth not the thing till the most part of him be upon the bed or the seat or the saddle Yet if he stand upon two beds with one foot upon one bed and his other foot on the other they are both of them uncleane Maim in Metamei mishcab c. 7. s. 3. 4. This â—igâ—â—ed the contagion of sin which defileth men all the good creatures and benefits which God giveth us in this life unto the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure Tit. 1. 15. V. 5. and bathe or wash baptise to weet himselfe or his flesh as is expressed in ver 13. 16. meaning his whole body and so the Greeke translateth shall wash his body The Hebrews say Every place where it is said in the Law of bathing the flesh and washing the clothes of the uncleane it is not meant but of baptizing the whole body in water Maim in Mikvaoth c 1. s. 2. See after on v. 11. It figured our sanctification by Christ and his spirit by whom wee draw neere to God having hearts sprinkled from an evill conscience and bodies washed with pure water Heb. 10. 22. See also Levit. 11. 25. till the evening that is till that day be ended and a new beginne till then he is not cleane See the notes on Leviticus 11. 24. 32. Vers. 8. shall spit The spittle of him that hath an issue is uncleane and defileth even as the issue it selfe v. 2. Hereby was figured the pollution that commeth to the soules of men by the impure doctrines which false Prophets and hetericks spit out of their mouthes 2 Pet. 2. 1. 2. 3. 1 Tim. 4. 1. 2. Tit. 1. 9. 10. 11. as may be gathered by the contrary when Christ by spitting on men opened and loosed the eyes eares and tongues of the blinde deafe and dumbe Mark 8. 23. and 7. 33. Ioh. 9. 6. whereby the power and efficacie of the word out of the mouth of Christ was signified And here under the name of spittle all excrements of the mouth and nose except blood are comprehended as the Hebrew canons say The man and wo 〈◊〉 that hath an issue and the menstruous and the woman 〈…〉 ildbirth every one of these foure are of the principall sorts of things defiling vessels by touching and men by touching and bearing them and defile bed and seat and saddle all under them and makes them most uncleane The spittle of him that hath an issue and his seed and his urine every of them three are most uncleane by the law and doe every whit of them defile by touching and by bearing Loe it is said of the spittle and if he spit upon him that is cleane Lev. 15. 8. and his urine and his seed it is unpossible that there should not be some of the issue in them Both man and woman that hath an issue and the menstruous and the woman in childbed the spittle and urine of every of them is most uncleane And so every place where it is said in these passages He that hath an issue it implieth both him the residue of the foure The thicke spittle excrements and water of the nose these are as the spittle in every respect and are generally rekned as the spittle Maimony in Metamei mishcab c. c. 1. s. 1. 14. 15. 16. So in Talmud Bab. in Zabim c. 5. s. 7. it is said Who so toucheth the issue of him that hath an issue or his spittle or his seed or his urine or the blood of the menstruous he is defiled Vers. 9. saddle or thing to ride with as the word generally signifieth Vers. 10. under him wherefore they say If hee that hath an issue and a cleane person sit in a boat or on a peece of timber or ride on a beast together though their clothes touch not yet they are uncleane Talmud Bab. in Zabim c. 3. s. 1. Likewise if it be not immediately under him but a stone or other thing betweene yet it is uncleane as is before noted on verse 4. beareth hereupon is that which sundry times is before mentioned of pollution by bearing although they touch them not The contagion of heresie idolatry and other sinnes was hereby shadowed that all might be warned to keepe themselves pure or by repentance and â—aith in Christ to purge themselves if they have beene defiled Matthew 7. 15. 1 Ioh. 5. 21. 1 Tim. 5. 22. 2 Cor. 6. 17. Vers. 11. rinsed his hands or washed them Although in other cases sometimes the hands onely and feet were washed as Exod. 30. 21. yet in this case of uncleannes as the whole man was defiled so the whole was to be washed and the hands here are put the part for the whole So the Hebrewes explaine it saying that which is said of him that hath an issue in Lev. 15. 11. hath not rinsed his hands is as if he should say that he should baptise his whole bodie and the same ordinance is for other unclean persons so that if a man baptise himselfe all over saving the tip of his little finger he is yet in his uncleannesse c. Behold it is said in Levit. 11. 32. it shall be put or brought into the water so all the principall uncleane persons must be put into water Whosoever is baptised or washed hee must baptise all his body when hee is naked in one place and if he have locks of hair he must
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
from the holy things as all other uncleane persons but separated also from her husband Lev. 18. 19. and if they companied together during that time presumptuously they were to be cut off Levit. 20. 18. This uncleannesse was as the rest a figure of sinne proceeding from the fleshly and corrupt heart of man as God himselfe reacheth saying When the house of Israel dwelt in their owne land they defiled it by their owne way and by their doings their way was before me as the uncleannesse of 〈◊〉 removed or menstruous woman Ezek. 36. 17. And this was the sinne of idolatry Ier. 2. 23. 24. seven dayes this was the limitâ—d time for the separation or menstrues during which space shee was uncleane as a separated woman though there had but one drop of blood appeared Maimony in Issurei biah ch 6. sect 2. if any appeared after this time it was not called her separation but her issue whereof he speaketh after in v. 25. that toucheth her the pollution of the menstruous extendeth as far as of the man that had an issue spoken of before vers 2. c. and as of the woman that hath an issue spoken of after vers 25. c. even the spittle and the urine of every one of them is uncleane as is before noted on v. 8. Maimony in Metamei mishcab ch 1. sect 15. And these things figured the pollution of sin Ezek. 36. 17. and taught to avoyd all communion therewith 2 Corinth 6. 17. And unto a menstruous woman Ierusalem was likened when for her sins shee was wasted and her people captived by the Babylonians Lam. 1. 17. Her uncleannesse was upon her skirts and she had sinned a sin therefore she was removed Lam. 1. 8. 9. V. 24. lying shall lye that is shall at all or by any occasionlye with her to weet ignorantly for if he did it presumptuously not only pollution but cutting off was his punishment Lev. 20. 18. Therfore the Prophets complaine of this sin Ezek. 22. 10. her fluors or as before her separation which the Greek here translateth her uncleannes Vers. 25. many dayes Here he passeth from the menstrues which were naturall purgations and healthfull for the body though legally unclean unto the issues which were diseases that decayed naturall strâ—ngth if they continued long as the woman which had it twelve yeeres and suffered many things of many Physicians but all in vaine till she came to Christ Mark 5. 25. 26. These many dayes must also beâ— out of the time of her separation or menstrues that is out of the seven dayes fore-mentioned and by many the Hebrew doctors understand from three upward They say when shee seeth blood first in the due time of her customes then is she in her separation all the seven daies If she see it in the eight day then this is the blood of issue because it is out of the time of her separation And so all the blood that is seene in the dayes that are betweene the times of her customes is the blood of issue And the space between they say was eleven dayes onely When a woman seeth blood in the dayes of her issue but one day onely or two dayes one after another shee is said to have the lesser issue if she see it three dayes one after another she is said to have the greater issue or issue absolutely as it is written when the issue of her blood shall run many dayes Levit. 15. 25. a few are two dayes many are three There is no difference betweene her that hath the greater issue and her that hath the lesse but the numbring of seven dayes and the bringing of a sacrifice Lev. 15 28. 29. For she that hath the greater issue is bound to number seven cleane daies but she that hath the lesser numbreth but one onely And she which hath the greater bringeth a sacrifice when shee is cleansed Otherwise as touching uncleannesse and restraint from companying with her husband they are both alike Maimony in Issurei biah ch 6. sect 2. c. over to weer over the time or after her separation as the Greeke translateth which the Hebrewes explaine thus that if she see it three daies next after her separation or menstrues then it is an issue As if shee see it in the eight day of her separation and in the ninth in the tenth for they are the first second and third of the eleven daies which are the daies of the issue Maimony in Issurei biah chap 6. sect 17. Thâ—se things taught the care and diligence that all should have in looking to their life and conversation both for the judging of th 〈…〉 and purging by repentance 1 Cor. 11. 〈◊〉 〈◊〉 Coâ— 7. 11. Vers. 26. e 〈…〉 â—ny thing for the use and service of man 〈◊〉 called a vessell or instrument The particulars o◠〈◊〉 pollutions are noted before Observe 〈◊〉 〈◊〉 whereas the woman thus diseased made 〈…〉 g uncleane that she touched onâ—ly Christ wâ—â—n he was touched by such a one was 〈◊〉 by 〈◊〉 defiled but shâ— by him and the vertue 〈◊〉 〈…〉 eded from him was cleansed For hee was undefiled and separated from sinners Heb. 7. 26. and th 〈…〉 he bare our infirmities Esay 53. 4. yet continued he the Lambe without blemish and without spot 1 Pet. 1. 19. Vers. 27. in water ordinary cleane water not being restrained to living water onely which was peculiarly appointed for the man that had an issue vers 13. and for the Leper Levit. 14. 5. and for the water of sprinkling Num. 19. 17. Ver. 28. seven daies as the man also did see before on ver 13. she shall be cleane having performed the rites fore-mentioned of washing and bathing in water And this time and the manner of cleansing figured the time of grace in Christ and our cleansing from sinne by his blood and spirit whereof it is prophasied In that day there shaâ—â— be a fountaine opened to the house of David and to the inhabitants of Ierusalem for sin and for separation for uncleannesse Zach. 13. 1. Vers. 30. make atonement for her sin-offring was 〈◊〉 figure of Christ to bee offred for the forgivenesse of sins Matt. 26. 28. 2 Cor. 5. 21. and her burnt-offring figured the same Christ offred to make us acceptable unto God by whom also wee present our bodies and soules as holy and acceptable sacrifices Heb. 9. 9. 12. 14. Rom. 12. 1. He is the Lord that hath washed away the filth or excrements of the daughters of Sion and purged the bloods of Ierusalem from the midst thereof by the spirit of judgement and by the spirit of burning Esay 4. 4. V. 31. shall separate or shall religiously-separate and holyly exempt and sever them by teaching them to understand carefully to keepe these ordinances Le. 11. 47. The G. translateth ye shal ma 〈…〉 theÌ„ wary or religiously carefull the original word is of Nazar whereupon the Nazirites had their name who were separated and sanctified unto the Lord Numbers 6.
himselfe for it is written AND THOV SHALT LOVE THE LORD THY GOD Deut. 6. 5. And the holy blessed God himselfe loveth strangers Deut. 10. 18. Maimony in Degnoth c. 6. s. 4. Vers. 35. unrighteousnesse or injurious-evill see vers 15. in mete yard the Greeke translateth it in measures The Hebrew Middah is properly such measure or dimension as concerneth the greatnesse of things or length of them by the yard elle inch rod or the like the next two concerne the multitude of things by weight as in skoles or by measure as in vessels Hereof the Hebrewes say Hee that weigheth to his neighbour by lesser weights then the people of that countrie are wont to doe or meteth by a lesser mete-yard then they are wont transgresseth the Law in Levit. 19. 35. Although hee that meteth or weigheth lesse is a theefe yet he payeth not the double as in Exod. 22. 4. but payeth him his measure or his weight Neither is he beaten for this trespasse because he is bound to make restitution Who so hath in his house or in his shop a lesser meteyard or weight transgresseth the Law in Deut. 25. 13. 14. For though he himselfe doe not sell thereby yet an other may coâ—e who knoweth it not and may measure by it Whether he buy and sell with an Israelite or with an Infidell if hee mete or weigh by too little a weight hee transgresseth and is bound to restore And so it is unlawfull to let an infidell erre in accompts but he must exactly reckon with him yea though hee be one that is subdued under thy hand how much more then with others that are not subdued Maimony treat of Theft chap. 7. Vers. 36. just stones Hebr. stones of justice which the Chaldee well explaineth true weights and the Greeke just weights So stones are often used for weights Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitfull weights are shewed to bee an abhomination to the Lord. The reason of this name is for that they used weights of stone rather then of other things They make no weights either of yron or of lead or of other like metall because they will canker and waxe too light but they make them of the cleare stony-rocke or of glasse or the like Maimony treat of Theft chap. 8. sect 4. Ephah put for all measures as the Greek and Chaldee here translate though the Ephah was one certaine measure like our Bushel containing ten Omers see the annotations on Exod. 16. 36. just Hin Hebr. Hin of justice the Hin was a measure of liquid things as the Ephah was for drie and it contained as much as seventie two hennes egges see the notes on Exod. 30. 24. And under these two names all other measures are comprehended which God requireth to be just and true condemning all falshood and deceit as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel the Magistrates looked unto these as in the Hebrew canons it is said The Iudges are bound to appoint Officers in every citie and in every shire that they may goe about into shops and look that their ballances and measures be just and determine the stinted measure of them And with whomsoever they finde any weight or measure too light or short or ballances that goe awry they have authoritie to smite him and to mulct him as the Iudges shall 〈◊〉 meet c. Maimony treat of Thft chap. 8. sect 20. These ordinances as they taught men justice in all their civill affaires so especially in spirituall that all things pertaining to religion be faithfully and equally weighed in the ballance of the heart by the measures and weights of the Lords sanctuarie that is by his lawes and words of truth contained in the holy Scriptures Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16 17. compared with Hos. 12. 7. As also that all persons be tried and judged according to their workes by the word of God Mat. 7. 1 2 3. Ioh. 7. 24. compared with Iob 31. 6. Dan. 5. 27. Psal. 58. p. 3. CHAP. XX. 1. Lawes for the punishment of him that giveth of his 〈◊〉 to Molech 6 of him that goeth to Wizards 9 of him that curseth his parents 10. of adulterers 11 14 17 19. of 〈◊〉 〈◊〉 persons 13. of them that lye with mankinde 15 or with beasts 18 or with a woman in her 〈◊〉 7 12 26 Holinesse and obedience 〈◊〉 required 23 the manners of the heathens to be avoided 25 difference to be put betweene beasts clean and uncleane 〈◊〉 Wizards must be stoned to death ANd Iehovah spake unto Moses saying And thou shalt say unto the sons of Israel Every man of the sonnes of Israel or of the stranger that sojourneth in Israel that giveth of his feed unto Molech he shall surely be put to death the people of the land shall stone him with stones And I will set my face against that man and will cut him off from among his people because he hath given of his seed unto Molech that hee might defile my sanctuary and to prophane the name of my holinesse And if the people of the land hiding shall hide their eyes from that man when hee giveth of his seed unto Molech that they put him not to death Then I will set my face against that man and against his familie and will cut off him and all that goe-a-whoring after him to goe-a-whoring after Molech from among their people And the soule that turneth unto them that have familiar spirits and unto wizards to goe-a-whoring after them I will also set my face against that soule and will cut him off from among his people And yee shall sanctifie your selves and be holy for I am Iehovah your God And yee shall keepe my statutes and doe them I am Iehovah that sanctifieth you For every man that curseth his father or his mother shall be surely put to death hee hath cursed his father or his mother his bloods shall be upon him And the man that committeth-adulterie with a mans wife that committeth-adulterie with his neighbours wife the adulterer and the adulteresse shall surely bee put to death And the man that lyeth with his fathers wife hath uncovered his fathers nakednesse both of them shall be surely put to death their bloods shall be upon them And the man that lyeth with his daughter-in-law both of them shal be surely put to death they have wrought confusion their bloods shall be upon them And the man that lyeth with a male like copulation with a woman they have done abhomination both of them they shall be surely put to death their bloods shall be upon them And the man that taketh a wife and her mother it is wickednes they shall burne him and them with fire that there be no wickednes among you And the man that giveth his copulation with a beast hee shall surely bee put to death and yee shall kill the beast And the woman that approcheth unto
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
breaking the necke of it The Lambe wherewith it was redeemed was given to the Priest Numb 18 15. The first-borne Asse was unlawfull to be used or made profit of till it were redeemed And if he sold it before it were redeemed the price of it was unlawfull c. Priests and Levites are freed from redeeming the first-borne Asse for it is said in Num. 18. 15. The first-borne of man and she first-borne of the uncleane beast thou shalt redeeme Whosoever was charged to redeem the first-borne of man was likewise for the unclean beast and he that was free froÌ„ the one was free from the other Maim in Biccurim ch 12. See other things noted hereabout on Exod. 34. 20. Vers. 16. Redeemed of him or of them meaning the men fore-spoken of the Greeke translateth the redemption of him and Targum Ionathan addeth for explanation of the son of man from a moneth old Hebr. from the son of a moneth See the Annotations on Lev. 27. 6. the silver of five shekels that is five shekâ—ls of silver This sum was before given for every first-borne Num. 3. 46. 45. twenty gerahs The gerah weighed 16. barley-cornes the shekel of the Sanctuary or holy shekel weighed 320. barley-cornes as is before noted on Levit. 17 25. The Hebrewes hold that this redemption of the son might be either with money or moneyes worth so as it were of moveable goods but not with lands nor with servants nor with bills or writings and if he redeemed his sonne with them he was not redeemed Maim in Biccurim c. 11. sect 6 Now because the tribe of Levi was taken in stead of all the first-borne of Israel Numb 3. therefore they and their seed were freefrom this redemption and so the Hebrew Canons say Priests and Levites are freed from the redemption of their sonnes And further an Israelite that commeth of a woman of Levi is free for the case dependeth not on the father but on the mother as it is said That which openeth the wombe c. Maim ibidem cap. 11. sect 9. Vers. 17. the firstling or the first-borne in Greek the firstlings of cowes c. understand being a male firstling as Exod. 34 19. otherwise it was not sanctified or given to the Priest A firstling which is both male and female hath no holinesse in it at all but it as a female whereto the Priest hath no right Maim in Becoroth ch 2. s. 5. shalt not redeeme thou mayest not give the worth of it or any other for it but the beast it selfe is to be given neither may the owner use or make profit of it or of the â—â—oll or any thing thereon Deut. 15. 19. they are holy and therefore must be hallowed or sanctified to the Lord Exod. 13. 2. The Hebrewes say A man is commanded to sanctifie the first-borne of his cleane beast and to say Behold this is holy All are bound to sanctifie the firstling of a cleane beast both Priests Levites and Israelites although the firstling is the Priests If he have a firstling borne he is to offer the bloud fat on the altar and to eat the rest of the flesh according to the Law of the Firstlings Maim in Bechoroth c. 1. s. 4. 7. a savour of rest that is as the Greeke translateth of sweet smell which the Chaldee explaineth that it may be accepted with favour before the LORD But if it were blemished it might not be offred by the Law Lev. 22. 20 â—1 c. What did they then with their blemished firstlings The Law sheweth in Deut. 15. and the Hebrewes explaine it The firstling oâ— the cleane beast is slaine in the court-yard of the Sanctuary as other light holy things they sprinkle the bloud and burne the fat and the residue of the flesh is eaten by the Priests If the firstling have a blemish whether it be borne with his blemish or a blemish 〈◊〉 on it after it is perfect yet it is the Priests If he 〈◊〉 he may eat it in any place or he may sell it or feed others with it whom he will though it be an keathen for it is a common thing as it is written 〈◊〉 Deut. 15 21 22. And if there be any blemish therein c. thou shalt eat it within thy gates the uncleane and the cleane shall eat it alike as the Roe-bucke and as the Hart and loe that is the Priests goods Maimon in Bechoroth ch 1. sâ—ct 2 3. Vers. 18. as the wave-broast the parts of the Peace-offrings given to the Priests Levit. 7. 34. Set also before on vers 11. Vers. 19. All the heave-offrings the Greeke and Chaldee expound it Every separated thing This conclusion implieth all other holy gifts expressed in other places of the Law though not particulared here And this sheweth Gods bounty to his Priests in allowing them so large meanes of livelihood for their service of him that they might be incouraged in the Law of the Lord as is said in 2 Chro. 31. 4. There was none of them that did shut the doores of Gods Sanctuary or kindle fire on his altar for nought Malac. 1 10. And when the people neglected their dutie in not giving such things as were appointed then was the house of God for saken and the godly governours looked to the redresse hereof Nehem. 13. 10 11 12 c. The Hebrew Doctors write of 24. severall gifts which God bestowed on the Priests with the order and use of them all Foure and twenty gifts were given to the Priests and they are all expressed in the Law and concerning them all was the covenant made with Aaron And whosoever eateth of any gift wherein holinesse is blesseth God who sanctified him with the holinesse of Aaron and commanded him to eat so and so Eight of these gifts the Priests did eat no where but in the Sanctuary within the wall of the Court-yard And fine gifts they did not eat but in Ierusalem within the walâ— of the citie And five gifts were not due unto them by the Law but in the land of Israel only And five gifts were due unto them both within the land aâ— a without the land And one gift was due unto them from the Sanctuary The eight gifts which they did not eat but within the Sanctuary were these 1 The flesh of the Sin-offring whether fowle or beast Levit. 6. 25 26. 2 The flesh of the Trespasse-offring Lev. 7. 1 6. 3 The Peace-offrings of the congregation Levit. 23. 19 20. 4 The remainder of the Omor or Sheafe Levit. 23. 10 c. 5 The remnants of the Meat-offrings of the Israelites Levit 6. 16. 6 The two Loaves Levit. 23. 17. 7 The Shew-bread Levit. 24. 9. 8 The Lepers log of oyle Levit. 14. 10. c. These were not eaten but in the Sanctuary The five which they might not eat but in Ierusalem and before that within the campe of Israel to which Ierusalem afterward was answerable as is noted on Numb 2. 27. were these 1 The
a man or Any man when hee dieth and have no sonne here God passeth from the speciall case of these virgins and giveth a generall law for inheritances that they should passe to the female if the father died without male issue but otherwise the daughters had no part in the inheritance with the sonnes Vers. 11. unto his kinsman or unto his neere kin of which words see the notes on Levit. 18. 6. From this word and that which followeth next to him Sol. Iarchi noteth he should be of his familie and none is called a familie but on the fathers side Touching the right of inheritances the Hebrew Canons lay it downethus Who so dieth his children doe inherit that which is his and they are before all other And the males are before the females But the female never inheriteth with the male If he have no children his father shall be his heire or if it be a â—â—ther shee is heire to her children and this thing is by tradition And whosoever is first for inheritance is of them that first come out of the thigh that is are begotten first Therefore whoso dieth 〈◊〉 it man or woman if they leave a sonne hee inheriteth all if his sonne be not found alive they looke next to the seed of that sonne If any of his seed be found whether males or females though it be the sonnes daughters daughters daughter to the end of the world she inheriteth all If he have no male issue they turne to the daughter If he have a daughter she inheriteth all If his daughter be not found in the world they looke unto the daughters seed which if any be found whether males or females to the worlds end it inheriteth all If the daughter have no seed the inheritance returneth to his father If his father be not living they looke next to the seed of the father which are the brethren of him that is dead If hee have a brother found or brothers seed he inherits all if not they turne to the sisters if he have a sister or sisters seed it inherits all And if there be neither brothers seed nor sisters seed forasmuch as the father hath no seed the inheritance returneth to the fathers father If the grandfather be not living they looke to the grandfathers seed which are the brethren of his father that is deceased and there the males are before the females and the seed of the males before the females as was the right of the seed of the dead him-selfe If none of his fathers brethren nor of their seed be found the inheritance returneth to the great grandfather and after this manner it proceedeth upwards Thus the sonne is before the daughter and all the issue of the sonne before the daughter and the daughter is before her grandfather and all her issue are before her grandfather And the father of the deceased is before the brethren of the deceased and the brother before the sister and all the brothers issue before the sister and the sister before her grandfather and all the sisters issue before her grandfather The grandfather is before the brethren of the father of him that is deceased and his fathers brethren are before his fathers sisters and all that come out of the thigh of his fathers brother are before his fathers sisters and his fathers sisters are before the fathers grandfather of him that is deceased and so all that come out of the thigh of his fathers sister are before his fathers grandfather and after this manner it proceedeth and ascendeth untill the beginning of the generations Therefore there is no man of Israel that is without heires Who so dieth leaveth a son and a sons daughter though it be a sons daughters daughters daughter to the end of many generations shee is for most and heire of all and the first mans daughter hath nothing And the same law is for the brothers daughter with the sister and for the daughter of his fathers brothers son with his fathers sister and so all in like sort Who so hath two sons and they both die while he liveth and the one son leave three sons and the other son leave one daughter afterward when the old man dieth the three sons of his son shall inherit the halfe of his heritage and the daughter of his other sonne shall inherit the other halfe for cach of them was to inherit aportion of his father and after this manner doe the sonnes of brethren divids and the sonnes of the fathers brother unto the beginning of the generations The familie of the mother is not called a familie neither is there inheritance but to the familie of the father therefore brethren by the mother are not heires one of another but brethren by the father are heires one of another and this whether it be his brother by his father onely or his brother by his father and his mother All that are neere in bloud by transgression doe inherit as they which are lawfully begotten as if one have a bastard son or a bastard brother loe they are as other sons and as other brethren for inheritance But the sonnes of a bond-woman or of a strange woman is not counted a son for any matter neither is he an heire at all Maimony tom 4. in Nachaloth or treat of Inheritances ch 1. sect 1. 7. As the sons had their fathers inheritance divided among them the first-borne having a double portion Deut. 21. 17. so for releefe of the widow and of the daughters the Hebrewes had these lawes A widow is to be sustained by the goods of the heires all the time of her widowhood untill she receive her dowrie and after shee hath received her dowrie in the judgement Hall shee hath not that sustenance As they sustaine her with food after her husbands death with his goods so they give her raiment and houshold-stuffe and dwelling or she remaineth in the dwelling which she had whiles her husband lived If the widow die her husbands heires are bound to bury her Our wise men have commanded that a man should give a little of his goods to his daughter c. If a father die and leave a daughter they measure his purpose how much was in his heart to give unto her for her livelihood and they give it her and his acquaintance are they that measure his purpose If they know it not the Magistrates rate it and give her a tenth part of his goods for her livelihood If he leave many daughters every one of them when she commeth to be married hath a tenth of his goods And she which is after her hath a tenth part of that which remaineth of the first and she which is after her hath a tenth of that which is left of the second And if they come all to be married at once the first receiveth a tenth part and the second a tenth part of that which remaineth of the first and the third a tenth of that which remaineth of the second and