18. For shame or confusion is the fruit of sin Rom. 6. 21. the opposite of joy Esay 65. 13. and companion of destruction Ier. 48. 20. CHAP. III. 1 The Serpent deceiveth Eve 6 Man falleth 9 God arraigneth them 14 The Serpent is cursed 15 A seed promised that should bruise his head 16 Mankind is chastised 21 God clotheth them 22 and drives them out of Paradise NOw the Serpent was subtill more than any beast of the field which Iehovah God had made and hee said unto the woman yea because God hath said ye shall not eat of every tree of the garden And the woman said unto the serpent of the fruit of the trees of the garden we may eate But of the fruit of the tree which is in the midst of the garden God hath said ye shall not eat of it neither shall yee touch it lest ye dye And the serpent said unto the woman yee shall not dying dye For God doth know that in the day that ye eate thereof then your eyes shall be opened and ye shall be as gods knowing good and evill And the woman saw that the tree was good for meat and that it was a desire to the eyes and a tree to be coveted to make one wise and she took of the fruit thereof and did eat and she gave also unto her husband with her and he did eat And the eyes of them both were opened and they knew that they were naked and they sewed-together fig leaves and made themselves aprons And they heard the voice of Iehovah God walking in the garden in the wind of the day and Adam and his wife hid themselves from the face of Iehovah God amongst the trees of the garden And Iehovah God called unto Adam and said unto him where art thou And he said I heard thy voice in the garden and I feared because I am naked and I hid my selfe And he said who told thee that thou art naked Hast thou eaten of the tree which I commanded thee that thou shouldest not eat of it And Adam said the woman whom thou gavest to be with mee she gave me of the tree and I did eat And Iehovah God said unto the woman what is this that thou hast done And the woman said the Serpent beguiled me and I did eate And Iehovah God said unto the serpent Because thou hast done this cursed art thou above all cattell and above every beast of the field upon thy belly shalt thou goe and dust shalt thou eate all the dayes of thy life And I will put enmity betweene thee and the woman and betweene thy seed and her seed Hee shall bruise thy head and thou shalt bruise his heele Vnto the woman hee said multiplying I will multiply thy sorrow and thy conception in sorrow shalt thou bring forth children and thy desire shall be to thy husband and he shall rule over thee And unto Adam hee said Because thou hast hearkned unto the voice of thy wife and hast eaten of the tree which I commanded thee saying thou shalt not eat of it cursed is the ground for thy sake in sorrow shalt thou eat of it all the dayes of thy life And thornes and thistles shall it bring-forth to thee and thou shalt eat the herbe of the field In the sweat of thy face shalt thou eate bread till thou returne unto the ground for out of it wast thou taken for dust thou art and unto dust shalt thou returne And Adam called his wives name Eve because she was the mother of all living And Iehovah God made to Adam and to his wife coats of skin and clothed them And Iehovah God said Behold the man is become as one of us to know good and evill And now left he put forth his hand and take also of the tree of life and eat and live for ever And Iehovah God sent him forth from the garden of Eden to till the ground from whence he was taken And he drove out the man and he placed at the east of the garden of Eden Cherubims and the flame of a sword which turned-it-selfe to keepe the way of the tree of life Annotations Vers. SEâ—â—int named in English of creeping on the earth but in Hebrew nachash of subtill observation searching finding out by experience Gen. 30. 27. and 44. 5. The greater serpents are called dragons and nachash is sometimes turned in Greeke a dragon Iob 26. 13. Amos 9. 3. and for it in Hebrew is put Tannin a dragon Exod. 7. 10. with 4. 3. And in the new Testament the same thing is called both a dragon and a serpent Rev. 20. 2. subtill that is prudent and crafty prudent to save and helpe it selfe whereupon it is said be prudent as serpents Mat. 10. 16. crafty to deceive others as Paul saith the serpent by his craftinesse beguiled Eve 2 Cor. 11. 3. by which two words the Scriptures doe expresse the Hebrew here used which often is taken in the good part opposed to simplicity and folly Prov. 1. 4. and 8. 5. and 14. 15. 18. and 22. 3. more than the word more is usually omitted in the Hebrew as easie to be understood yet sometimes is expressed as in Est. 6. 6. And the holy Ghost setteth it downe in Greeke when it wanteth in Hebrew as in Gal. 4. 27. from Esay 54. 1. many are the children of the desolate more than of the maried in Esay 54. 1. the word more is not written So the Greeke version in this place addeth it though sometime the Greeke also wanteth it as Gen. 38. 26. Luke 18. 14. He sayd Whereas beasts are knowne in nature to be speechlesse and the Scripture confirmeth it 2 Pet. 2. 16 because they want reason or understanding Psal. 32. 9. Iud. v. 10. Moses under the name of the serpents speaking closely meaneth Satan who opened the serpents mouth and caused it to speake with mans voice as the Lord by an Angell opened the mouth of Balaams Asse Num. 22. 22. 28. 2 Peter 2. 16. And so the Hebrew Doctors write that the uncleane spirit Sammael the devill was united with the serpent R. Menachem on Gen. 3. And as a man possessed with an evill spirit all the workes that he doth and all the words that he speaketh are not but by the reason of the evill spirit that is in him so the serpent all the workes that he did and all the words that he spake he spake not neither did but by the reason of the Devill Pirke R. Eliezer chap. 13. The Angels of whose creation we spake before on Gen. 2. 1. being spirits and a flaming fire Psal. 104. 4. excellent in wisedome and mighty in strength 2 Sam. 14. 20 Psal. 103. 20. they many of them having one for principall did sinne against God Mar. 5. 9. Mat. 25. 41. 2 Pet. 2. 4. by not abiding in the truth nor keeping their first estate but leaving their owne habitation Iohn 8. 44. Iude 6. and are now still called of their cunning and
25 c. Syria whereof named Gen. 10. 22. and 24. 10. and 25. 20. Syrian or Aramite Gen. 10. 22. and 28. 5. T TAbernacle what it signified Exod. 25. 9. it is called the Tabernacle of the Tent Exod. 40. 6. The feast of Tabernacles or Boothes Lev. 23. 34 c. Deut. 16. 13. Take for offer or give bring Gen. 15. 9. and 34. 4. and 48. 9. Talent what it weighed Exod. 25. 39. Tale-bearing forbidden Lev. 19. 16. Task-masters Exod. 1. 11. Tempting what it signifieth Gen. 22. 1. Exod. 15. 25. Ten words or commandements Deut. 10. 4. Ten for many Gen. 31. 7. Lev. 26. 26. Tents and dwelling in them what it meaneth Gen. 4. 20. and 25. 27. Numb 24. 5. The Tent of the Lord Exod. 40. 19. Teraphims images Gen. 31. 19. Testimonie for the Tables of the Law Exod. 25. 16. Theft with the punishments therefore Exo. 20. 15. and 22. 1 c. Three and third a mysticall number Gen. 22. 4. Timbrel an instrument of mirth Gen. 31. 27. Tithe Gen. 14. 20. Lawes concerning Tithes Lev. 27. 30 c. Tithes for the Levites Numb 18. 21 c. Tithe of the Tithes given to the Priests Numb 18. 26. The second Tithes to be eaten by the owners before the Lord Deut. 14. 22 23. Those second Tithes every third yeere were to bee given to the poore Deut. 14. 28 29. The confession made by him that hath given his third yeeres Tithe Deut. 26. 12. To or Vnto for From Gen. 36. 6. Exod. 13. 15. Torne things not to be eaten Exod. 22. 31. Touching for companying with a woman Gen. 20. 4 6 for hurting Gen. 26. 11. Tree for gallowes or gybbet Gen. 40. 19. Trees for speciall use Gen. 21. 33. Trespasse more than sinne Gen. 31. 36. Trespasse-offerings with their signification Lev. 5. the Law thereof Lev. 7. 1 c. Tribes whereof named Gen. 49. 16. The mustering of the Tribes Numb 1. their next mustering and numbers in the fortieth yeere of their travell Numb 26. The order of the Tribes about the Tabernacle Numb 2. Trouble Gen. 34. 30. Sudden trouble Gen. 45. 3. Trumpets of silver with their use Numb 10. 2 c. The feast of blowing of Trumpets Lev. 23. 23 24 Turtle-doves and Pigeons allowed for sacrifices Lev. 1. 14. Twelve the number of the Patriarchs and Apostles Gen. 35. 22. V VEile on Moses face what it signified Exod. 34. 33 34 35. Vessels for all things of use Gen. 24. 53. Virginity if the want of it bee laid to a womans charge what law is therefore Deut. 22. 13 c. The high Priest was to marie a wife in her Virginitie Lev. 21. 13 14. Vision Gen. 15. 1. Visiting what it meaneth Gen. 21. 1. Vâ—circumcised fruits and the Law concerning them Lev. 19. 23. The Uncleane put out of the Campe of Israel Numb 5. 2 c. The Vnicorne described Num. 23. 22. Deut. 33. 17. Vnlevened cakes what they signified Exod. 12. 8. Vnto and to for from or out of Gen. 36. 6. Numb 〈◊〉 31. 21. Vowes and vowing what Gen. 28. 20. Vowes and voluntary offerings wherein they differed Lev. 7. 16. The Law for Vowes Lev. 27 2 c. Num. 30. Of Vowes which Parents or Husbands might breake or confirme Numb 30. Vowes to be paid without delay Deut. 23. 21 c. Voice for fame rumor Geâ— 45. 16. Voyce attributed to bloud Gen. 4. 10. to signes Exod. 4. 8. to thunder Exod. 9. 23. Vr what place it was Gen. 11. 28. Vrim and Thummim Exod. 28. 30. Vsurie and lawes against it Exod. 22. 25. Lev. 25. 36. W WAlking with God what it meaneth Gen. 5. 20. and before God Gen. 17. 1. Warres of Israel and the courage that they should have in them Deut. 20. The new married man was not to goe to warre Deut. 24. 5. Warfare of the Sanctuary by the Levites why so called Numb 4. 3 23. Washing of clothes what it signified Lev. 11. 25. Washing the inwards of the sacrifices Lev. 1. 9. Water of purification with the ashes of a red Heiffer the law and use thereof Numb 19. Watch of the night what Exod. 14. 24. Waving what it was and meant Exod. 29. 24. Lev. 3. 5. The Wave sheafe or Omer that was to be offered at harvest with the rites thereof Lev. 23. 10 11 c. Way what it signifieth Gen. 6. 12. and 18. 19. Way for custome of Women Gen. 18. 11. Gods wayes what they are Deut. 8 6. Weaning Gen. 21. 8. Weeks a feast called Pentecost Lev. 23. 15. Deut. 16. 9. Weighty for rich Gen. 13. 2. Weights and measures to be just Deut. 25. 13 14 c. Lev. 19. 35 36. Whales Gen. 1. 21. Whordome for idolatry Exod. 34. 15. Lev. 17. 7. Wife the same that woman Gen. 2. 23 24. The duties betweene man and wife Exod. 21. 10. Wilde Asse what kinde of beast it is Gen. 16. 12. Wilde beast why so called Gen. 1. 24. Wildernesse what it signifieth Gen. 21. 14. Exod. 3. 1 18. and 16. 1. Deut. 8. 15. The Israelites condemned to dye in the wildernesse Numb 14. 29. Wine forbidden the Priests in their ministration Lev. 10. 9 10. Wisemen Philosophers Gen. 41. 8. Witch or Sorburer described Exâ— 7. 11. Deut. 18. 10 Wizards forbidden Deut. 18. 11. Two Witnesses to confirme every matter Deut. 19. 15. The punishment of the false Witnesse Deut. 19. 16 c. Wresting or perverting of judgement forbidden Exod. 23. 2. Woman whereof named Gen. 2. 23. Womens purification after childbirth Lev. 12. Wonders whereof named Exod. 7. 3 9. Wood for the sacrifices Lev. 1. 7. Words for things Gen. 15. 1. Words for Commandements Exo. 34. 28. Deu. 10. 4. Y AYeere whereof named Gen. 1. 14. The seventh yeere a yeere of rest to the land Lev. 25. 2. c. The yeere of Iubile or fiftieth yeere Lev. 25. 10 c. The seventh yeere debts were to be released Deut. 15. 1 c. In the seventh yeere Hebrew servants were to be set free Deut. 15. 12 c. Yesterday for all time past Gen. 31. 2. Young-men for servants ministers Gen. 14. 24. Exo. 33. 11. for first-borne Exod. 24. 5. Yoke for servitude Gen. 27. 40. Z ZElophehads daughters claime their inheritance and obtaine it Num. 27. Zogar a Citie why so named Gen. 13. 10. and 19. 22. Zuz a kinde of money how much Eev 19. 10. Other Hebrew phrases and figures observed DEfect or want of words to be supplied as Of a verbe substantive Gen. 1. 2. Of a verbe generally Gen. 13. 9. and 11. 4. and 23. 13. and 24. 67. Of a Pronoune shewing the person wanting in a verbe indefinite Gen. 6. 19. and 19. 20. and 23. 8. and 47. 29. A Pronoune after a verbe personall Gen. 31. 42. and 2. 19. Of a noune substantive Gen. 24. 33. Deut. 33. 7. Of a noune substantive after an adjective Gen. 4. 10. and 24. 32. and 25. 8. Numb 1. 1. Of a noune substantive before another substantive Gen. 11. 1.
Burla and the Arabik al Belor On two of these stones the names of the twelve Tribes were graven and borne on the high Priests shoulders Exod. 28. 9. 10. see the notes there Vers. 13. Gihon in Greeke Geon a river about the land of Cush There was also another river Gihon in Canaan neere Ierusalem whereof see 2 Chron. 32. 30. Cush the sonne of Cham the sonne of Noe Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians and so the Greeke here translateth Ethiopia Vers. 14. Hiddekel The signification of this word is of sharpnesse and lightnesse for it was a swift running river The Greeke translateth it Tigris the Tigre which is the name of a beast very light of foot as Pliny sheweth in b. 8. chap. 18. Tigris also in the Medes and Persian tongue signifieth an arrow saith Pliny b. 6. ch 27. and Q. Curtius b. 4. speaking of this violent River By it Daniel saw visions of God Dan. 10. 4. The Chaldee calleth it Diglat whereupon the Latines also named it Diglato Pliny in b. 6. ch 27. Assyria in Hebrew Assur he was the sonne of Sem the sonne of Noe Gen. 10. 22. of whom his country was called Assyria famous through all the Scripture which usually nameth countries and posterities by the names of the first inhabitants and parents See the notes on Gen. 12. 10. and 19. 37. is Euphrates Hebr. it is Phrath which river the new Testament calleth Euphrates Rev. 9. 14. It hath the name of Encrease for the waters thereof waxe mighty by snow melting from the mounts of Armenia and doe make the country fruitfull This is called the great river Deut. 1. 7. and 11. 24. Rev. 9. 14. Vers. 15. garden in Greeke paradise to till or dresse the Greeke saith to labour it The Hebrew Doctors apply this mystically to Adams labour in and keeping of Gods law Pirke R. Eliezer chap. 12. And that the morall law and work therof was written in his heart is manifest seeing the same yet remaineth in the corrupted harts of men Rom. 2. 14. 15. Vers. 16. commanded Besides the law of nature graven on Adams heart whereby hee was bound to love honour and obey his Creator God here giveth him for a triall of his love a significative law concerning a thing of it selfe indifferent but at the pleasure of God made unlawfull and evill for man to doe that by observing this outward rite hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat that is maist or shalt freely eat thus God first sheweth his love and liberality before he makes any restraint The doubling of words is often used in Scripture for more earnestnesse and assurance and in things to come for to signifie speedy performance Gen. 41. 32. Sometime God altereth this manner of speaking into other the like as 2 King 14. 10. smiting thou hast smitten for which in 2 Chron. 25. 19. is written thou saist loe I have smitten So Building I have builded 1 King 8. 13. or as in 2 Chron. 6. 2. and I I have builded Sometime the doubling of the word is omitted as hath any delivering delivered 2 King 18. 33. which another Prophet writeth thus hath any delivered Esay 36. 18. In translating also God useth sometimes the phrase which we follow here as in Heb. 6. 14. blessing I will blesse thee and multiplying I will multiply thee translated into Greeke from Gen. 22. 16. Seeing I have seene Act. 7. 34. from Exod. 3. 7. Sometime otherwise as shot through with darts Heb. 12. 20. for that which is in Hebrew shooting shot through Exod. 19. 13. Vers. 17. But of Heb. And of and is often used for but so translated in the Greeke version Esay 10. 20. and by the holy Ghost in the New Testament as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe in vers 20. and in Gen. 3. 3. and 42. 10. and in many other places 〈◊〉 thou maist not or thou shalt not eat This law was given both to the man and woman which were both called Adam Gen. 5. 2. and the woman confesseth so much Gen. 3. 3. and the Greeke version here manifesteth it saying yee shall not eat dying thou shalt dye that is shalt surely and soone dye or as the Greeke translateth ye shall dye the death Vnder the name of Death the Scripture comprehendeth deadly plagues as the punishment of Aegypt with Locusts is called a death Exodus 10. 17. Also inward astonishments feares c. as Nabals heart died in him 1 Sam. 25. 37. Likewise outward deadly dangers and miseries as Paul was in deaths oft 2 Cor. 11. 23. It is also used for death in sinne when men are alienated from the life of God Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body which we commonly call death when the soule or spirit goeth out of the man Gen. 35. 18. Psal. 146. 4. And finally death is the perdition of body and soule in hell which is eternall perdition from the presence of the Lord and called the second death Mat. 10. 28. 2 Thessal 1. 9. Rev. 20. 6. 14. These and whatsoever else mortality misery death the Scriptures mention are implyed in this iudgement here threatned upon disobedience Rom. 5. 12. beside miserable bondage under him which hath the power of death that is the devil Heb. 2. 14. 15. On the contrary here is implyed upon condition of his obedience the promise of eternall life whereof the tree of life was a signe Gen. 3. 22. So Paul opposeth death as the wages of sinne and eternall life as the gift of God which now since mans fall is onely by Christ who giveth us to eat of the tree of life Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say After the opinion of our Rabbines of blessed memory if Adam had not sinned he had never died but the breath which he was inspired with of the most high blessed God should have given him life for ever and the good will of God which he had in the time of his creation had cleaved unto him continually and kept him alive for ever R. Menachem on Gen. 2. 17. Vers. 18. himselfe alone or alone as the Greeke translateth it so 1 King 19. 10. I am left my selfe alone for which Paul saith I am left alone Rom. 11. 3 God who made other creatures male and female together did not so in mankind which Paul observeth saying Adam was first formed then Eve 1 Tim. 2. 13. making it one reason of the womans subjection as before him the Greeke here translateth it according to him and in the 20. verse like unto him meaning one that should be as his second selfe like him in nature knit unto him in love needfull for procreation of seed helpfull in all duties present alwayes with him and so very meet and commodious for him The Apostle hence
knowledge Daemons Mar. 5. 12. of their mighty strength principalities and powers Col. 2. 15. of their calumniation and enmity to God and his creatures they are named the malicious the Devill and Satan 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent is therefore called the great dragon that old Serpent which deceiveth all the world Rev. 12. 9. And as him-selfe stood not in the truth but sinned from the beginning 1 Ioh. 3. 8. so soone upon mans creation he overthrew him and is therefore said to be a mankiller from the beginning Ioh. 8. 44. And mans fall and miserie is here immediately joined to his creation and seating in Paradise Also the Hebrew Doctors hold that nothing here mentioned was done after the sixe dayes of the creation all our wisemen doe agree that this whole matter was done the sixt day saith Maimony in Moreh Nebuchim chel 2. per. 30. the woman the weaker vessell 1 Pet. 3. 7. whom Satan thought the more easily to deceive and so did as Paul observeth Adam was not deceived but the woman being deceived was in the transgression 1 Timoth. 2. 14. 2 Corinth 11. 3. So the Serpent set upon Christ in his hunger and infirmity Matthew 4. 2. 3. Yea or Moreover it is a word proceeding from an earnest mind and usually it is an addition to something spoken before So it is likely the Serpent had uttered words against God the sum whereof is in this speech A like phrase is in 1 Sam. 14. 30. because God hath or hath God indeed said So the Chaldee paraphrase translateth in truth that is Is it true that God hath said and the Greeke why is it that God hath said In this understanding Satan beginneth with a question as when by his servants hee sought to have taken Christ in his talke Luke 20. 20. 21. 23. The tentation is directly against Gods word which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden or caried Heb. 1. 3. and if Gods word had abidden in Eve shee had overcome the wicked one 1 Ioh. 2. 14. So Satan began the assault upon Christ taking occasion at the word of God this is my sonne Mat. 3. 17 saying If thou bee the Sonne of God Mat. 4. 3. of every tree or of all trees but the Hebrew word for all is sometime used for everyone sometime for any one as Psal. 143. 2. so the Serpents speech was doubtfull and bent to deceive And as here hee assailed the woman about food so he began with Christ Mat. 4. 3. Vers. 2. Trees in Hebrew tree so in vers 7. leafe for leaves This the Scripture openeth as parable Psal. 78. 2. is expounded parables Mat. 13. 35. heart Psal. 95. 8. for hearts Heb. 3. 8. worke Psal. 95. 9. for workes Heb. 3. 9. And in the Hebrew text it selfe as speare 2 King 11. 10. for speares 2 Chron. 23. 9. ship 1 King 10. 22. for ships 2 Chr. 9. 21. See also Gen. 4. 20. Vers. 3. lest ye dye or as the Greek translateth that ye die not This manner of speech doth not alwayes shew doubt but speakes of danger and to prevent evill as Psal. 2. 12. lest he bee angry Gen. 24. 6. lest thou bring for that thou bring not So Mar. 14. 2. lest there be an uprore for that there be not an uprore Mat. 26. 5. Yea sometime it rather affirmeth a thing lest Ezekiah deceive Esa. 36. 18. for which in 2 King 18. 3. is written for he deceiveth you So lest they faint in the way Mat. 15. 32. that is they will faint Mark 8. 3. Vers. 4. not dying dye that is not surely dye the Greeke translateth not die the death Here hee impugneth the certainty of Gods word which had threatned assured death Gen. 2. 17. And thus the Devill was a lyar and the father thereof Ioh. 8. 44. Vers. 5. in the day that is presently so he opposeth present good unto the present evill threatned of God Whom hee also calumniateth as of ill will he had forbidden them this tree then your eyes c. By an ambiguous deceitfull promise hee draweth her into sinne for by opening of eyes shee understood a further degree of wisedome as the like speech importeth Acts 26. 18. Eph. 1. 18. but he meant a seeing of their nakednesse and confusion of conscience as fell out immediately Gen. 3. 7. 10. The Hebrew phrase is and your eyes but and is often used for then as Mark 14. 34. And he saith which another Evangelist writeth Then saith he Mat. 26. 38. so Mark 15. 27. and they crucifie Mat. 27. 38. then were crucified and many the like as Gods This the woman understood of the Father Sonne and Holy Ghost as appeareth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels which had sinned for Angels are called Gods Psal. 8. 6. who of their knowledge are named Daemons and have wofull experience of the good which they have lost and the evill wherein they lye The Chaldee saith as princes and Devils are also called principalities and powers Col. 2. 15. Another Chaldee paraphrase which goeth under the name of Ionathan for Gods translateth Angels knowing c. the name before given to this tree Gen. 2. 17. the serpent here wresteth to a wrong sense as if to know good and evill were to be like God himselfe that the eating of the fruit would worke such an effect whereas the tree was so called for another cause See Gen. 2. 9. Vers. 6. saw that is looked upon with affectation So Achan saw and coveted and tooke Ios. 7. 21. a desire or a lust that is most pleasant and to be desired to make one wise or to get prudency and so prosperity and good successe thereby as the Hebrew word often signifieth According to these three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudency the Apostle reduceth all that is in the world and not of the father to the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2. 16. With which we may also compare the three tentations of Christ Luke 4. she gave together with words to move and perswade him for he is said to have hearkned to her voice vers 17. hee did eat so the sinne was accomplished that brought death into the world as God threatned Gen. 2. 17. and the death is gone over all men for that all have sinned and by the disobedience of one the many are made sinners Rom. 5. 12. 19. By eating the Scripture elsewhere signifieth the committing of sinne Prov. 30. 20. Againe by eating sinne and death are done away and life restored in Christ Ioh. 6. 50. 54. whom Satan sought to have drawne into sinne also by eating but was defeated Mar. 4. 2. 3. 4. This first sinne
salvation wherwith God clotheth his Church Esay 61 10. Vers. 22. is become as one to weet of us three the Father the Word and the Holy Spirit 1 Ioh. 5. 7 See before in Gen. 1. 26. Thus God upbraided Satans lying speech used in v. 5. and would leave an impression in Adams hart of his pride and folly in beleeving the Serpents deceitfull promises that so long as he lived an exile here on earth he might haue continuall motives of repentance and humiliation The Hebrew phrase is as one meaneth is made or become as one as this is Psal. 118. 23. the Evangelist translateth this is done Mat. 21. 42. lest he put An unperfect speech where we may understand by that which followeth he must be driven out lest he be put c. Such phrases are usuall as Gen. 38. 11. 42. 4. Mat. 25. 9. and eate and live or that he may eate and live And is often used for That and noteth the end and purpose of an act as here so in 2 Sam. 21. 3. 2 King 3. 11. Lam. 1. 19. Because the tree of life and the eating of it was at first a signe of eternall life to man if he had obeyed his creator as is noted on Gen. 2. 9. it might not now in the justice of God be so continued to man fallen into disobedience Neither was the new covenant betweene God and man of obedience againe by the workes of the Law unto life but of faith in Christ the womans seed unto forgivenesse of sinnes Gen. 3. 15. 20. God therfore in driving the man from this tree would drive him from all confidence in him-selfe and his owne workes and so from abuse of this tree also which might turne to his further judgement that hee might seeke the life in heaven which is hid with Christ in God Col. 3. 1. 2. 3. who will give to such as by faith doe overcome the world to eate of the tree of life which is in the midst of the Paradise of God Rev. 2 7. V. 23. to till tillage hath the name in Hebrew of servile-worke for all even Kings are as servants to the field Eccles. 5. 8. And this hard labour was a continuall remembrance of sinne and doctrine of humiliation and repentance Wherefore God after in the Law freed every seventh or Sabbath yeare from this tillage in his land when they did all alike eat of that which grew of it owne accord Lev. 25. 4. 6. to remember their former ease lost by sinne but to bee restored spiritually by Christ when hee should preach the acceptable yeare of the Lord Esay 61. 2. 2 Cor. 6. 2. Vers. 24. drove out or expulsed not to return thither againe but that he might seeke admission into the heavenly paradise whereunto Christ giveth entrance Luke 23. 43. minding himselfe an exile and pilgrime here on earth 1 Pet. 2. 11. 2 Cor. 5. 1. 4. The Hebrewes say in Bresith ketanna on this place Adam was driven out of paradise in this world but in the world to come he shalnot be driven out The remembrance of this future mercy was kept afterward among the Gentiles for it is one of the Chaldean oracles Seeke paradise the glorious country of the soule Cherubins or Cherubs These were living creatures with wings as may bee â—athered by comparing Ezek. 1. 5. and 10. 1. 15. the figures of such were wrought in the Tabernacle Exod. 25. 18. and 26. 1. See the annotations there Moses here seemeth to meane Angels by this name for they have appeared sometime with wings flying Dan. 9. 21. and with sword 1 Chron. 21 16. and as fierie chariots 2 King 6. 17. as here they have the flame of a sword that is a flaming sword as the Greeke translateth it to keepe man out of paradise Of Angels see the notes on Gen. 16. 7. By these also God further might signifie the Angels or Ministers in his spirituall paradise the Church and the sharpe two edged sword of his Word wherewith they are armed against all the disobedient 2 Cor. 10. 4. 5. 6. But the twelve Angels at the twelve gates of that paradise direct from all quarters of the world to enter thereinto by the gates which are never shut such as are written in the lambs booke of life where the tree of life groweth and giveth fruit wherein they haue right that doe the commandements of God Rev. 21. 12. 25. 27. and 22. 2. 14. turned it selfe to weet every way for more terrour that man should not there attempt re-entrance Such spiritually is the use of the Law and doctrine therof which terrifieth the conscience and by the workes whereof no flesh can be justified Rom. 3. 20. but it serveth to drive men unto Christ that they may be made righteous by faith Gal. 3. 24. The ancient Iewes had an expectation of recovery of this losse by Christ though now they are ignorant of him for they write of seven things which the King Christ shall shew unto Israel two of which are the garden of Eden and the tree of life R. Elias ben Mosis in Sepher reshith choemah fol. 4. 12. Also expounding that in Song 1. 4. the King hath brought me into his chambers Our Doctors of blessed memory have sayd that these are the chambers of the garden of Eden And againe There are also that say of the tree of life that it was not created in vaine but the men of the resurrection that are raised from the dead shall eate thereof and live for ever R. Menachem on Gen. 3. And by the garden of Eden or Paradise it seemes they understood the kingdome of heaven for the Chaldee paraphrast on Song 4. 12. saith as the garden of Eden into which no man hath power to enter but the just whose soules are sent thither by the hands of Angels According to these speeches familiar in olde time among the Iewes the Holy Ghost also speaketh of carriage by Angels into Abrahams bosome Luke 16. 22. of being with Christ in paradise Luke 23. 43. and of eating of the tree of life which is in the midst of the paradise of God Rev. 2. 7. And that the Iewes understood not these things carnally appeareth by these words of theirs In the world to come there is no eating or drinking nor any other of the things which the bodies of the sonnes of Adam have neede of in this world as sitting and standing and sleepe and death and sorrow and miâ—th and the like So our ancient wise men have sayd In the world to come there is no eating nor drinking nor use of mariage but the just doe sit with their crownes upon their heads and have the fruition of the glory of the Majestie of God Maimony in Misn. treat of Repentance ch 8. S. 2. CHAPT IIII. 1. The birth trade and religion of Kaine and Abel 8. Kaine killeth Abel 9. for it he is examined of God 11. and cursed 13. he despaireth 16. and departeth from Gods presence 17. Kaine buildeth the
sorrowes of this age were great as the very name of Enos testifieth and the history following in Gen. 6. confirmeth for impiety crept into the Church by unlawfull mariages with Kains seed and religion and manners were much corrupted Gen. 6. 2. 11. The Hebrew Doctors describe it thus In the dayes of Enos the sons of Adam erred with great error and the counsell of the wisemen of that age became brutish and Enos him-selfe was one of them that erred and their error was this They said for as much as God hath created these stars and sphaeres to governe the world and set them on high and imparted honor unto them and they are ministers that minister before him it is meet that men should land and glorifie and give them honor For this is the wil of God that we magnifie and honor whomsoever he magnifieth and honoreth even as a King would have them honored that stand before him and this is the honour of the King himselfe When this thing was come up into their heart they began to build Temples unto stars and to offer sacrifice unto them and to laud and glorifie them with words and to worship before them that they might in their evill opinion obtaine favour of the Creator And this was the root of Idolatry c. And in process of time there stood up false Prophets among the sons of Adam which said that God had commanded said unto them worship such a star or all the stars and doe sacrifice unto them thus and thus and build a Temple for it and make an image of it that all the people women and children may worship it he shewed them the image which he had feyned out of his owne heart and said it was the image of such a starre which was made knowne unto him by prophesie and they began after this manner to make images in Temples and under trees and on tops of mountaines and hils and assembled together and worshipped them c. And this thing was spred through all the world to serve images with services different one from another and to sacrifice unto and worship them So in tract of time the glorious and fearfull name of God was forgotten out of the mouth of all living and out of their knowledge and they acknowledged him not And there was found no people of the earth that knew ought save images of wood and stone and Temples of stone which they had beene trained up from their childhood to worship and to serve and to sweare by their names And the wise men that were among them as the Priests and such like thought there was no God save the stars and sphares for whose sake and in whose likenesse they had made these images but as for the Rocke everlasting there was no man that acknowledged him or knew him save a few persons in the world is Enoch Mathusala Noe Sem and Eber. And in this way did the world walk and converse till the pillar of the world to weet Abraham our father was born Maim in Misn. tom 1. treat of Idolatry c. 1. S. 1. 2. 3. That the heavens and stars were of old worshipped both Moses and the Prophets after him shew Deut. 4. 19. Am. 5. 26. 2. Kin. 21. 3. 5. And as the heathen Philosophers counted the heaven a living body Arist. de câ—l l. 2 c. 2 so did the wisest of the Hebrew Rabbins All the stars and al the sphaers have soules knowledg understanding are living things and stand acknowledge him who said and the world was every one according to his greatnesse and according to his dignity lauding and glorifying him that formed them even as the Angels And as they know the holy God so they know themselves and know the Angels which are above them and the knowledge that the Starres and Sphaeres have is lesse then the knowledge of the Angels and greater then the knowledge of the sonnes of men saith Maimony in Iesudei hatorah chap. 3. S. 9. Vpon this perswasion men might the easier be drawne to the worship of them If we understand Moses here otherwise Then began men to call upon the name of the Lord then it may be meant of more publick worship now erected then before or of publick preaching in the name of the Lord to call the wicked to repentance or of calling themselves by the name of the Lord as in Gen. 6. 2. the faithfull are called the sonnes of God Onkelos the Chaldee Paraphrast translateth then beganne men to pray But the Chaldee in the Masorites bible saith Then in his dayes the sonnes of men left off from praying or became prophane so that they prayed not in the name of the Lord. CHAP. V. 1 The genealogie of the tenne first Patriarchs of the world 3 Of Adam 6 Seth 9 Enos 12 Kainan 15 Maleleel 18 Iared 21 Enoch who walked with God was taken away without death 25 Mathusala 28 Lamech 32 and Noe. THis is the booke of the generations of Adam in the day God created Adam in the likenesse of God made he him Male and female created hee them and blessed them and called their name Adam in the day they were created And Adam lived a hundred and thirty yeeres and begat a sonne in his likenesse in his image and called his name Seth. And the dayes of Adam were after he had begotten Seth eight hundred yeeres and hee begat sonnes and daughters And all the dayes of Adam which he lived were nine hundred yeeres and thirty yeeres and he dyed And Seth lived a hundred yeeres and five yeeres and begat Enos And Seth lived after he begat Enos eight hundred yeeres and seven yeeres and begat sonnes and daughters And all the dayes of Seth were nine hundred yeeres and twelve yeeres and hee died And Enos lived ninety yeeres and begat Kainan And Enos lived after hee begat Kainan eight hundred yeeres and fifteene yeeres and begat sonnes and daughters And all the daies of Enos were nine hundred yeeres and five yeeres and hee died And Kainan lived seventy yeeres and begat Maleleel And Kainan lived after he begat Maleleel eight hundred yeeres and fortie yeeres and begat sonnes and daughters And all the dayes of Kainan were nine hundred yeeres and ten yeeres and he died And Maleleel lived sixtie yeeres and five yeeres and begat Iared And Maleleel lived after he begat Iared eight hundred yeeres and thirty yeeres and begat sons and daughters And al the dayes of Maleleel were eight hundred yeeres and ninety and five yeeres and he died And Iared lived a hundred yeeres and sixtie and two yeeres begat Enoch And Iared lived after he begat Enoch eight hundred yeeres and begat sons and daughters And al the daies of Iared were nine hundred yeres sixty and two yeres and he dyed And Enoch lived sixty and five yeres and begat Methusala And Enoch walked with God after hee begat Methusala three hundred yeeres and begat sonnes and daughters And all the daies of
16 Iacob could not discern the fraud Ver. 24. Zilpah in Greek Zelpha hand maid or bondwoman servant see Gen. 16. 1. V. 25. the morning Every mans worke shall be made manifest for the Day shall declare it 1. Cor. 3. 13. They that do evill know not the light the morning is to them even as the shadow of death Iob 24. 16. 17. Therefore is this fact observed to bee done in the evening and discovered in the morning beguiled me The Chaldee saith lyed unto me These things as they shew the evill mind and cariage of Laban both in this his fact and the excuse following so may they bee considered as a chastisement of God upon Iakob who had by guile tho with a better mind gotten the blessing Gen. 27. 35. For even the righteous are recompensed in the earth Prov. 11. 31. and with what measure men mete it shall bee measured to them againe Mat. 7. 2. But how great an affliction was this unto Iakob to bee beguiled of his Loue and deflyed with another whom in respect of her he hated ver 30. 31. For love is strong as death Song 8. 6. Ver. 27. the seven of this or the weeke that is the seven daies banquet of this Leah and so confirme the mariage with her and then we will give thee the other A weeke hath the name in Hebrue of seven daies as with us it is called a seven night And the mariage feast used to continue seven daies as appeareth by Iudg. 14. 10. 12. And it is a canon among the Iewes that whosoeuer marieth a maide shall rejoyce with her 7. dayes not doing any worke but eating drinking and making merry And so if he marry a woman not a maid 3. daies And if he take more wives together he must rejoyce with every of them her conuenient time of joy Maimony treat of Wives ch 10. S. 12. 13. Thus Laban provided that Iakob by voluntary consent to this mariage with Leah should not be able afterward to put her away The Ierusalem Chaldee paraphrase plainly applyeth this to the seven dayes banquet for Leah And that it cannot be meant of seven yeeres before he should mary Rachel the birth of their children and life of Iakob after in the Historry do manifest Gen. 47. 9. and 41. 46. and 30. 24. there shall be given to we et by me as the Greeke translateth I will give The Hebrew also may signifie we will give that is I and my friends this also meaning Rachel ver 28. So to make him amends he urgeth upon him another mariage incestuous Which how ever Iakob accepted and it may by the special motion of Gods spirit as Samsons mariage with the Philistian woman was of the Lord Iudg. 14. 4. yet ordinarily the fact cannot be cleared nor may be imitated Though in mystery the churches of Iewes and Gentiles may by these two sisters be implyed as the two Testaments were in Abrams wives Gen. 16. Gal. 4. shalt serve So covetousnes of gaine by Iakobs service made him thus to offer and Iakob in yeelding to this is a mirror of patience Ver. 31. hated not simply but in comparison of Leah that is lesse loved as the former verse sheweth So in Deut. 21. 15. also in Mat. 6. 24. and Luk. 14. 26. And herein Leah was chastised of God for consenting to the sin with her father opened her womb that is made her to beare children the contrary was in Gen. 20. 18. The Chaldee translateth gave her conception Ver. 32. Ruben that is Son of-seeing or of him that seeth meaning her affliction as the next words doe explaine or See ye the Son So in Pirkei R. Eliezer chap. 36. it is said God saw Leahs tribulation and gave her conception and consolation to her soule and she bare a man-child of a goodly forme and sayd see the son which God hath given me Vers. 33 Simeon written in Greek by the Evangelists Symeon 2 Pet. 1. 1. and Simon Mat. 10. 2. by interpretation Hearing or son of hearing that Leah was hated Vers. 34. he called or not noting any person his name was called See Gen. 16. 14. Levi that is Ioyned the reason of the name here was of her husbands joyning unto her after the Levites were joyned unto the Priests in the ministery and service of God as Numb 18. 2. 4. Vers. 35. this time or now to weet againe as the Greeke addeth confesse that is openly praise and celebrate in solemne manner This here applyed to the Lord is after applyed to Iudah himselfe Gen. 49. 8. Iudah or Iehudah in Greeke Iudas by interpretation A Confessor or the son of Confession or of Praise Of him all the sons of Iakob are called Iewes Esth. 3. 6. Mat. 27. 37. and he is a true Iew whose praise is of God Rom. 2. 29. stayed or stood stil that is left off bearing for a whilâ— afterward she had more increase Gen. 30. 17. And thus God dispensed his blessings where least love of man was showen which redounded to his further glory by Leahs thankfulnesse CHAP. XXX 1. Rachel in griefe for her barrennesse giveth Bilhah her mayd unto Iakob 5. Bilhah beareth Dan and Naphtali 9. Leah giveth him Zilpah her mayd who beareth Gad and Asher 14. Reuben findeth Mandrakes with which Leah hireth her husband of Rachel 17. Leah beareth Issachar Zebulun and Dinah 22. Rachel beareth Ioseph 25. Iakob desireth to depart 27. Laban stayeth him on a new covenant 37. Iakobs policie whereby he became rich ANd Rachel saw that she did not bearechildren unto Iakob and Rachel envied her sister and she said unto Iakob Give me sonnes or else I dye And Iakobs anger was kindled against Rachel and he sayd am I in Gods stead who hath with-held from thee the fruit of the wombe And she said Behold my handmaid Bilhah goe in unto her and shee shall beare upon my knees and I also shall bee builded by her And shee gave unto him Bilhah her handmayd to wife and Iakob went in unto her And Bilhah conceived and bare unto Iakob a son And Rachel sayd God hath judged me and hath also heard my voice and hath given unto me a sonne therefore called she his name Dan. And Bilhah Rachels hand maid conceived againe and bare a second son unto Iakob And Rachel said wrastlings of God have I wrastled with my sister I have also preuailed and she called his name Naphtali And Leah saw that shee had stayed from bearing and shee tooke Zilpah her handmaid and gave her unto Iakob to wife And Zilpah Leahs handmayd did beare unto Iakob a sonne And Leah said With a troupe and shee called his name Gad. And Zilpah Leahs hand-maid did beare a second son unto Iakob And Leah said With my blessednesse for the daughters will call me blessed and she called his name Aser And Reuben went in the daies of wheat haruest and found Mandrakes in the field and brought them unto his mother Leah and Rachel sayd unto Leah Give
light unto Israel and the darknesse gave darknesse unto the Egyptians The Greeke translateth and there was darknesse thicke darknesse and the night came A like manifestation of Gods glorie the Psalmist celebrateth He set darknesse his secret place round about him his pavillion darknesse of waters that is of watrie clouds thicke clouds of the skies Psal. 18. 12. Vers. 21. to goe backe O sâ—a what ailed thee that thou fleddest Psalme â—14 5. The waters saw thee ô God the waters saw thee they trembled the depths also were troubled Psal. 77. 17. This worke of God figured the afflictions of this world made easie for Christs people to passe thorow by the power of God Ps. 66. 12. Esay 43. 2. east winde which being violent is used to denote Gods anger Ier. 18. 17. Ezek. 19. 12. Psal. 48. 8. And of this worke the Prophet saith was thy wrath Lord against the sea Habakkuk 3. 8. and David saith he rebuked the sea and it was dried up Psal. 106. 9. It figured also the power of Gods Spirit for the salvation of his Church by Christ Esay 11. 15. who for the help of his people flyeth swiftly on the wings of the wind Ps. 18. 11. dry land Come see the works of God he is fearfull in his doing toward the sons of men he turned the sea into dry-land Psal. 66. 5. 6. cloven or forcibly divided into parts as Psal. 136. 13. from which the Iew Doctors teach that there were 12. according to the number of the twelve tribes of Israel Pirkei R. Eliezer c. 42. and Thargum Ierusalemy on Deut. 1. 1. Vers. 22. went in following the Lord by faith for he led them by the right hand of Moses with his glorious arme dividing the water before them to make himselfe an everlasting name Esay 63. 12. and by faith they passed through the red sea as by dry land which the Egyptians assaying to doe were drowned Heb. 11. 29. And in this sea they were baptized 1 Cor. 10. 2. a wall standing up stedfast as an heape Psal. 78. 13. so they went safely God led them through the deepe as an horse in the wildernesse that they should not stumble as a beast goeth downe into the valley the Spirit of the Lord quietly led the people to make himselfe a glorious name Esay 63. 13. 14. Vers. 24. watch or ward custodie so called because men kept watch and ward there certaine houres in the night As here and in 1 Sam. 11. 11. is mentioned the morning watch so in Lam. 2. 19. the beginning of the watches and in Iudg. 7. 19. the middle watch is spoken of in Luk. 12. 38. the second and third watch and in Matt. 14. 25. the fourth watch of the night which in Mar 13. 35 are named evening midnight cock-crowing and day-dawning See also after in v. 27. looked and manifested his presence with Israel and wrath against Egypt for the clouds streamed downe waters the skies gave out a sound Gods arrowes also or hailestones went abroad the voice of his thunder was in the aire lightnings lightned the world the earth trembled quaked Psal. 77. 18. 19. pillar of fire wherein God did as it were ride upon his horses his chariots of salvation for his people Habak 3. 8. 9. troubled the campe or made a tumult in their host and terribly strooke them downe The Ierusalemy Thargum here saith God threw downe upon them pitch and fire and haile-stones and astonished the host of the Egyptians This word is after used when God promiseth to destroy the Canaanites from before his people Deut. 7. 23. And David in like sort celebrateth his victories saying he sent out his arrowes and scattered them and he hurled forth lightnings and troubled them Psalme 18. 15. Vers. 25. heavily Hebrew with heavinesse Greeke by force For the raine and tempest so softned the ground that they could drive but slowly and with much adoe Egyptians Hebrew the Egyptian said let meflee spoken as of one man to note their joynt consent So in v. 26. Vers. 26. shall returne the Greeke translateth let the water returne and cover the Egyptians The word cover is borrowed from v. 28. This was done with a wind as before v. 21. Exod. 15. 10. Vers. 27. the looking forth or turning towards of the morning at the day dawning which time the Scripture noteth both for judgement upon the wicked as in this place and for mercy to the city of God as in Psal. 46. 6. It was also the time of Christs resurrection Matt. 28. 1. 2. The like phrase is of the evening in Gen. 24. 63. shooke off that is cast away destroyed so this word is elsewhere used Iob 38. 13. Nehem. 5. 13. Herein God recompenced them according to their workes for they had drowned the children of Israel in the river Exod. 1. 22. and now they themselves were drowned in the sea This overthrow of the Egyptians was also a figure of Christs victory over our spirituall enemies by subduing our iniquities and casting al our sinnes into the depths of the sea Micah 7. 15. 19. Vers. 29. walked or went on dry land as before so whiles the waters retired and drowned the Egyptians Of this miracle Asaph sung O God thy way was in the sea and thy pathes in the many waters and thy foot-steps were not knowne thou didst lead thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. 21. Alike marvellous worke was at the river Iordan when Israel entred in Canaan Ios. 3. 16. Vers. 30. shore Heb. lip of the sea Vers. 31. hand that is handy worke so in Psalme 109. 27. the Chaldee translateth it the power of the great hand in Iehovah the Greeke translateth beleeved God so in Gen. 15. 6. where is shewed that the Apostles approve the version in Moses that is in the word which Moses taught them from God as the Chaldee explaineth it they beleeved in the word of the Lord and in the prophesie of Moses his servant So in 2 Chro. 20. 20. it is said beleeve in Iehovah c. beleeve in his Prophets and in Exod. 19. 9. that they may beleeve in thee It meaneth trust or confidence in the faithfulnesse of any as in 2 Cor. 2. 3. Gal. 5. 10. A like speech is of Sion in Esay 14. 32. the poore of his people shall trust in it So in 1 Sam. 12. 18. the people feared Iehovah and Samuel See further in the notes on Exod. 19. 9. CHAP. XV. 1 The song of Moses and Israel wherein they celebrate Gods power and grace for drowning the Egyptians and saving of Israel in the red sea 13 for leading his people through the wildernesse 14 for terrifying the nations round about 17 for seating his people in Canaan 20 Marie and the women answer the men in singing Gods praise 22 The people in the wildernesse are brought to bitter waters 25 a tree sweetneth them 27 At Elim are twelve wels and seventie palme trees THen sang
sacrificers went up unto it and downe from it 2 Chron. 4. 1. Levit. 9. 22. nakednesse that is uncomely parts or shame as the Greeke translateth it which as honesty would have covered from the eyes of man Gen. 9. 22. 23. so religion teacheth us to cover in the presence of God And this rule extendeth to the comely covering of all parts of our body 1 Cor. 11. 4. 5. 13. especially to hide our spirituall shame and nakednesse Revel 16. 15. Wherefore God appointed linnen breeches to cover the nakednesse of the Priests Exod. 28. 42. 43. covereth of his grace the nakednesse of all his people Ezek. 16. 8. Rev. 3. 18. CHAP. XXI 2. Iudiciall lewes for men servants 5 For the servant whose eare is bored 7 For women servants 1â— For man 〈…〉 ter 16 For stealers of men 17 For cursers of parents 18 For smiters 22 For hurting a womâ—n with child 26 For maiâ—ing a servant 28 For an oxe that goreth 33 For him that is an occasion of harme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND these are the Iudgments which thou shalt set before them When thou shalt buy an Hebrew servant six y 〈…〉 hee shall serve and in the seventh hee shall goe out free for nothing If hee came in with his body hee shall goe out with his body if hee were the husband of a wife then his wife shall goe out with him If his master have given him a wife and shee have borne him sonnes or daughters the wife and her children shall bee her masters and he shall goe out with his body And if the servant saying shall say I love my master my wife and my sonnes I will not go out free Then his master shall bring him unto the gods hee shall also bring him unto the doore or unto the doore post and his master shall bore his eare through with an aule and hee shall serve him for ever And when a man shall sel his daughter for a maid servant she shall not goe out as the servants goe out If she be evill in the eyes of her master that * or hath betrothed her to himselfe he doe not betroth het then shall he let her be redeemed to a strange people hee shall not have power to sell her for that h 〈…〉 hath unfaithfully transgressed against he 〈…〉 And if he shal betroth her to his son he shal 〈…〉 doe unto her after the rightfull manner of daughters If he take him another wife her food her raiment her mariage dutie shall he not w th draw And if he do not these three unto her then shall shee goe out freely without money He that smiteth a man he die shall be put to die the death And if he hat 〈…〉 not lien in wait but God hath occasionally delivered him into his hand then I will appoint thee a place whither he shal flee And when a man shall come presumptuously upon his neighbour to slay him with guile from my altar shalt thou take him to die And hee that smiteth his father or his mother shall be put to die the death And heâ— that stealeth a man and selleth him or he be found in his hand shall bee put to die the death And hee that curseth his father or his mother shall be put to dye the death And when men contend and a man smite his neighbour with stone or with fist and hee die not but falleth on bed If he rise againe and walke abroad upon his staffe then the smiter shal be innocent onely hee shall give his sitting still and healing he shal heale him And when a man smite his man-servant or his woman servant with a rod and hee dye under his hand avenging hee shall bee avenged But if he continue a day or two dayes he shall not be avenged for he is his money And when men striue and strike a woman with childe and her births depart from her and there be no mischiefe punishing he shal be punished according as the womans husband will lay upon him and he shall give by tâ—â— judges And if mischiefe be then shalt thou give soule for soule Eie for eye tooth for tooth hand for hand foot for foot Burning for burning wound for wound stripe for stripe And when a man shall smite the eye of his man-servant or the eye of his woman-servant and corrupt it he shall send him away free for his eye And if hee shall smite out the tooth of his man-servant or the tooth of his woman-servant hee shall send him away free for his tooth And when an oxe shall push a man or a woman that he die the oxe shall be stoned with stones and his flesh shall not be eaten and the owner of the oxe shall be innocent And if the oxe were a pusher in times past and it hath beene testified to his owner and hee hath not kept him in but that he hath killed a man or a woman the oxe shall bee stoned and his owner also shall be killed If a ransome be laid upon him then he shall give the redemption of his soule according to all which shall be laid upon him Whether hee have pushed a sonne or pushed a daughter according to this judgment shall it be done unto him If the oxe have pushed a man-servant or a woman-servant he shall give unto his master thirtie shekels of silver and the oxe shall be stoned And when a man shall open a pit or when a man shall digge a pit and not cover it and an oxe or an asse fall there The owner of the pit shall pay hee shall render money to the owner of it and the dead beast shall be his And when a mans oxe shall strike his neighbours oxe that hee die then they shall sell the living oxe and divide the money of it and the dead also they shall divide Or if it be knowne that the oxe was a pusher in time past and his owner hath not kept him in paying he shall pay oxe for oxe and the dead shall be his owne Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 18. Section of the Law called Mishpatim that is Iudgments See Genes 6. 9. THE Iudgments the Iudiciall lawes annexed to the Law or ten Commandements fore-given Ex. 20. for punishment of transgressors as the ordinances about Gods worship and sacrifices are commonly called statutes or decrees Exod. 12. 24. 43. and 27. 21. and 29. 9. Lev. 3. 17. and 6. 18. 22. The Greeke here and often tran lateth them Dicaiomata Iust judgements and so the Holy Ghost useth the word in Revel 15. 4. The statutes and judgements are often distinctly mentioned Deut. 4. 1. 5. 45. and 5. 1. and 12. 1. and sometime the Law or Commandements annexed with them Deut. 6. 1. and 26. 17. Mal. 4. 4. And these Iudicials were propounded by Moses not by expresse voice of God unto the people as were those ten Words in Exod. 20. before them that is the Israelites and in speciall the Magistrates
13. 15. perfect in Greeke without blemish See Exod. 12. 5. and Lev. 1. 3. Vers. 2. lay or impose his hand in Greeke his hands to testifie by this signe his faith in God through Christ see the notes on Levit. 1. 4. The difference there and here the Hebrew doctors thinke to be this that ouer the Peace-offring there was no confession of sinnes but speaking words of Praise unto God and that hands might be laid on in any place of the courtyard where he would in the place where it was killed Maimony treat of offring sacrifices chap. 3. Sect. 14. 15. he that is the Priest or some other Levite shall kill it see Lev. 1. 5. It might be killed in any place of the Court Maimony ibid. chap. 5. Sect. 4. and was not restrained to the Northside of the Altar as the Burnt-offring Levit. 1. 11. For these Peace-offrings the Hebrewes call the letghter holy things to distinguish them from the Holy of holies Lev. 2. 10. sprinkle according to the manner observed on Lev. 1. 5. For the Burâ—offring Trespass-offring and Peace-offring the sprinkling of the blood of these three upon the Altar was 〈◊〉 alike Maimony treat of Offring sacrifices chap. 5. Sect. 6. It figured the sprinkling of Christs blood whereby we our words and workes are sanctified before God 1 Pet. 1. 2. Heb. 12. 24. Vers. 3. unto Iehovah wholly burnt upon the Altar unto the Lord. There were besides of every Peace-offring the Brest and the right shoulder which were waved and heaved before the Lord and given the Priests to eat whereof see Lev. 7. 30. 32. c. the other flesh of the Peace-offring was eaten by the owner that brought it and his family and friends Lev. 7. 15. 16. the fat or the su 〈…〉 This sometime signifieth the best of all things as is shewed upon Gen. 4. 4. and so teacheth to offer the best unto the Lord sometime it signifieth unbeleefe dulnesse and hardnesse of heart as 〈◊〉 is without sense Psalme 119. 70. Acts 28. 27. so the fat consumed in the fire signified the taking away of our corruptions by the spirit of Christ. And the kidneyes which are the seat of lust not the heart or braines which are the seat of wisedome and understanding were likewise burned to teach mortification of our members which are on earth fornication uncleannesse inordinate affection c. Colos. 3. 5. See the notes on Exod. 29. 13. Vers. 4. which is understand againe the fat which is upon the flankes or as the Greeke and Chaldeâ— interpret it upon the thighs so the Hebrew doctors expound it as a distinct fat from the former and say it was the fat which is in the roots of the thighes on the forepart Maimony treat of forbidden meats chap. 7. Sect. 6. Vers. 5. shall burne it The order of offring this sacrifice was the Priest killed it and sprinkled the blood and flayed it and tooke out the inwards Afterwards he cut in pieces the flesh and separated the brest and the right shoulder Levit. 7. 30. 32. and put the inwards with the brest and shoulder into the owners hands And the Priest put his hand under the owners hands and waved all before the Lord on the East side And if it were a Thank-offring Levit. 7. 12. 14. he tooke of the bread that was brought therewith one cake often and laid it with the brest shoulder and inwards and waved all upon the owners hands First he laid the fat upon the owners hands then the brest and the shoulder above And the two kidneyes and the caule of the liver above them And if there were any bread hee laid it above and so waved all After that he salted the inwards and burned all upon the Altar but the brest and the shoulder were eaten by the Priests and the remnant of the Peace-offring was eaten by the owners But the Priests might not have the brest and shoulder till the inwards were burned Likewise the bread waved with the Thank-offring was eaten by the Priests and the rest of the bread by the owners If two brought a peace-offring in partnership the one of them waved it by leave of his fellow and if they were 100. one waved for them all If the owner of the sacrifice were a woman she waved it not but the Priest A woman never waved save onely in the offring of jealousie Numbers 5. and of a Nazirite Num. 6. Maimony in treat of offring sacrif chap. 9. Sect. 6. 7. c. upon the Burnt offring that is laying it on the altar after the Burnt-offring for that alwaies had the first place Sol. Iarchi here saith this teacheth us that the daily Burnt-offring was before any other oblation It signified that wee are first to bee reconciled unto God by the death of Christ apprehended of us by faith before any oblation of ours can be acceptable to God of rest Greeke of sweet smell in the Chaldee an offring which shall be received with favour before the Lord. See Levit. 1. 9. Hereby Gods acceptation of us and of our service praiers thanksgiving c. in Christ was signified H b. 13. 15. 16. Vers. 6. of the flocke sheepe or goats as after is explained but here is no mention of fowles as was for the Burnt-offring Levit. 1. 14. The Hebrewes say Peace-offrings are brought of sheepe and of goats and of beeâ—es of males or of females of great or of small but no fowle is brought for Peace-offrings Smâ—l beasts are from eight daies old untill a complete yeere from day to day and great beasts of the herd till they be full three yeeres old from day to day and of the flocke till they be full two yeeres old from day to day if they be more then thus they are too old and may not be offred Maimony treat of Offring the sacrifice chat 1. Sect. 11. Vers. 7. a Lamb or sheepe of the first yeere as is noted on Levit. 1. implying also a sheepe of the second yeere which was lawfull to be offred as is before shewed Vers. 8. he that is the Priest or Levite shall kill it so in verse 13. see Levit. 1. 5. before the Greeke translateth at the doore of the Tent as Moses said in verse 2. so after in verse 13. and these phrases explaine one another Verse 9. whole rumpe the perfect or intire tayle which in some kinde of sheepe is very great and fat especially in those parts of the world and namely in Syria as Plinie mentioneth Hist. b. 8. c. 48. Therefore it is here commanded to be burnt upon the altar with the other fat and inwards Verse 11. the bread or the food meaning the flesh which the fire on the altar was to eat up and consume The Greeke translateth it a savour of sweet-smell so in verse 16. And because these things were burnt unto God therefore God calleth them also his bread Num. 28. 2. Ezek. 44. 7. and the Priests which burned them are said to offer the bread of
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
rumpe c. Of these rites see the notes on Leviticus 3. 4. 9. c. for the same order in most things waâ— for all these sacrifices Whether it were a 〈…〉 fest Trespass-offring or a doubtfull Trespass-offring â—ee killed it and sprinkled the blood as is before declared And flayed it and tooke out the inwards and salted them and strowed them on the fire upon the altar And if he would bring them in a vessell he might and the residue of the flesh was eaten by the males of the Priests in the court as the sin-offring Maimony treat of offring the sacrifices ch 9. s. 1. V. 4. which is upon or and that which is upon the flanks in Gr. upon the thighes it was a distinct thing from the former see the notes on Lev. 3. 4. A like phrase is in Psal. 133. 3. the dew of Hermon which descendeth that is and the dew which descendeth 〈◊〉 〈◊〉 mountaines of Sion V. 〈◊〉 Fire-offring in Chaldee an oblation and the G 〈…〉 deth a smell of sweet saâ—our V. 〈◊〉 of the Burnt-offring and so of other like offrings Touching this point the Heb canons say All 〈◊〉 of the most holy things were the Priests 〈◊〉 they were sacrifices of the congregation or sacrifices of particular persons But the skins of the leight holy things were the owners And every Burnt-offring whose flesh was not meet to bee offred on the altar the Priest had no right to the skin thereof All the most holy things unto which pollution hapneth before they be flayed their skins belong not to the priests if after they be flayed the priests have their skins And all the skins the men of custodie which serve in their course doe divide them among them from sabbath evening to Sabbath evening He that taketh his burnt-offring for the maintenance of the Sanctuary likewise he that sanctifieth his goods if there be males among them whose right is to be offred for Burnt offrings the Priests have not their skins for it is written THE PRIEST THAT OFFRETH A MANS BVRNT-OFFRING particularly distinguishing it from the burnt-offrings of the Sanctuary But those skins are sold and fall to the reparation of the Sanctuary Whether it bee man or woman stranger or servant the skins of their sacrifices are the Priests hee saith not A mans burnt-offring but to except the sanctuaries Maim treaâ— of offring the sacrif c. 5. s. 19. 20. 21. This ordinance compared with the coats of skin wherewith God clothed our naked first parents Gen. 3. 21. and with the goats skins wherwith Iakobs hands were covered when hee got the blessing Gen. 27. 16. may lead us to the gift of God in bestowing upon us Christ and his righteousnesse to be clothed with him by faith and sanctification partaking of his death and sufferings Rom. 13. 13. 14. Phil. 3. 9. 10. V. 9. the pan or the flat plate Of these see the notes on Lev. 2. 5. 6. 7. for the Priest or the priests even his that offreth it The scripture thus speaketh as the Hebrew doctors observe of this and the other sacrifices to teach that the Priest who is meet for to serve hee hath his part in them to eate the same And he that is not fit at the houre of the offring as one that is uncleane he hath no part to eat although he be purified at evening But in this matter of parting all is for those that offer in the same day And they all have their parts in all thâ— holy things of the sanctuary one as much as an other Maimony treat of offring the sacrifice chap. 10. Sect. 14. This figured our thankfulnesse unto God for his graces which wee should use and imploy unto his honour communicating unto them that teach us the word in all good things Gal. 6. 6. 1 Cor. 9. 7 11. Vers. 10. dry that is not mingled with oile as the Greeke translateth Such were the Meat-offrings of the sinner and the like see Levit. 5. 11. one as another Hebr. man as his brother that is every man alike as the Greeke explaineth it From this word man The Hebrew doctors say A childe hath not a share no not in the light holy things although it be lawfull for him to eat even of the most holy things Likewise a woman or one that is both man and woman have no share in the holy things of the sanctuarie at all for it is said MAN AS HIS BROTHER But hee that hath a blemish whether continuall or transitory whether he be borne with his blemish or is unblemished and yet disabled hee hath a share and eateth as it is written The bread of his God even of the most holy and of the holy shall he eat Lev. 21. 22. He also that is meet to eat But if he be unclean he hath no portion to eat at evening And the high Priest eateth not by share but taketh what he pleaseth Maimony treat of offring the sacrifice chap. 10. Sect. 17. c. Vers. 12. for Confession or for thanksgiving the Greeke translateth it for Praise and the sacrifice of praise with confessing to Gods naâ—â—e is mentioned by the Apostle Heb. 13. 15. alluding to this law See before in Levit. 3. This Confession the Hebrews as Sol. Iarchi on this place say was for mercies and deliverances received from God as by them that goe downe into the sea or that travel through the deserts or have beene prisoners or sicke and recovered for such are bound to make confession as it is written Let them confesse unto the LORD his mercie c. and let them sacrifice the sacrifice of Confession Psalme 107. 4. 10. 17. 21. 22. 23. c. If for any of these a man hath vowed Peace-offrings with these Peace-offrings of Confession he is bound to bring the bread here spoken of and they are not to be eaten but that day and that night with the sacrifice Maim in trea of offring the sacrifices c. 9. s. 3. c. sheweth that there were foure sorts of Peace-offrings One the Peace-offrings of the congregation three the Peace-offrings of particular persons The peace-offrings of the congregatioÌ„ they were killed their blood sprinkled as is before declared TheÌ„ they were flayed their inwards taken out with the fat salted burnt on the altar And the remainder was eaten by the males of the Priests in the court as the Sin-offring and as the Trespasse-offring for they were most holy The Peace offrings of particular men were of three sorts The one was Peace-offrings brought without bread as the Peace-offrings of the Chagigah or Passeover Deut. â—6 and Pentecost or feast of weekes these are called simply Peace-offrings The second sort was brought with bread for a vow or for a voluntary-offring this is called Confession or Thanksgiving and the bread thereof is called the bread of the Confession The third sort was that which the Nazirite offred in the day of the accomplishment of his Naziriteship this was also brought with bread and
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-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
he shall be cleane to weet in part or in the end after the performing of these and the rites following for hee was not cleane all at once but by degrees and was to bee shaven againe seven daies after verse 9. Therefore the Iewes explaine it thus he shall be cleane from polluting by comming in and from polluting his bed and seat Maimony treat of Lepr chap. 11. sect 1. This figured the endevour which Gods people should have to cleanse themselves that they may bee againe received of the Lord when they have perfected holinesse in his feare 2 Cor. 7. 1. And every man that hath this hope in him purifieth himselfe even as he is pure 1 Ioh. 3. 3. out of his tent and so as the Greeke translateth out of his house for Tents are often used for houses or dwelling places Ios. 22. 4. Deut. 33. 18. 1 Sam. 13. 2. 1 King 8. 66. and from these words the Hebrewes gather that it was unlawfull for him to company with his wife in bed these 7. daies Maim ibidem and Thalmud in Negagnim chap. 14. sect 2. Vers. 9. all his haire In the seventh day the Priest shall shave him the second time as at the first Both times when he shaveth him it must not be but with a rasour if he shave him not with a rasour and if he leave but two haires he hath not done any thing And none may shave him but a Priest And if there be left but two haires at the first shaving and he shave them off the second time it serveth him but for one shaving onely and that is for the first The killing of the bird and the shaving and the sprinkling are to be done by day and all his other workes either by day or by night These are to be done by men and all the other workes eyther by men or by women These by Priests and all other works either by Priests or other Israelites Maimony treat of Lepr chap. 11. sect 2. 3. 5. wash his clothes as being yet uncleane whereupon the Hebrewes gather All these seven daies to weet from his first shaving he is yet one of the chiefe uncleane persons defiling men and vessels by touching not by bearing for it is said in the seventh day he shall wash his clothes c. to teach that he had made his clothes uncleane c. and whatsoever defileth clothes defileth men Maim ibid. The washing of the Lepers garments was to signifie that the spirit of uncleannesse should be put away from him saith R. Menachem on Levit. 14. shall be cleane from defiling other men and loe he is as other uncleane in the day they are washed and may eat of the tithes and when his sun is set he may eat of the heave-offring and when he brings his atonement he may eat of the holy things Maim ibidem And Thalmud in Negagnim chap. 14. sect 3. where this is added there are found three cleansings of the Leper and three of the women in childbed Vers. 10. two hee lambs one for a Trespasse-offring verse 13. 14. the other for a Burnt-offring v. 19. 20. For both these sacrifices must be males see the notes on Levit. 1. 3. and 5. 18. perfect that is as the Greeke translateth unblemished See the notes on Exod. 12. 5. and Lev. 1. 3. of the first yeere Hebr. daughter of her yeere which the Greeke translateth a yeereling but it must not be more then a yeere old see the notes on Exod. 12. 5. and Genesis 5. 32. This ewe-lambe was for a Sin-offring verse 19. Levit. 4. 32. three tenth deales to weet of an Ephah or Bushell as is expressed in Numb 28. 5. that is three Omers or Pottles an Omer for every of the three sacrifices forementioned log or halfe pinte the log is an Hebrew measure containing so much as sixe hennes egges as is noted on Exod. 30. 24. The Greeke calleth it â—â—â—yle which was a measure of about nine ounces This Log of oile figured the measure of grace and joy of the Spirit bestowed upon us in our sanctification Esa. 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. It was to sprinkle 7. times before the Lord to sanctifie the eare hand foot and head of the Leper and for the Priests to eat the remainder Vers. 11. of the congregation the Greeke translateth it the Tent of the testimonie Herein the worke of Christ our Priest was figured who hath sanctified and cleansed us leprous sinners with the washing of water by the word that he might present us to himselfe glorious Eph. 5. 26. 27. Vers. 12. Trespasse-offring or guilt-offring wherof see the notes on Levit. 5. 6. c. It was to teach that their atonement was to be made by the sacrifice of Christ whose soule was made a Trespasse-offring Esa. 53. 10. wave that is move to and fro see the notes on Exod. 29. 24. This ram was to be waved alive as Sol. Iarchi here noteth Vers. 13. where he shall kill that is where he useth to kill which was on the north side of the Altar see Levit. 1. 11. place of holinesse in Greeke the holy place meaning the courtyard of the Sanctuarie Vers. 14. tip of the right eare These rites were to signifie how by the blood of Christ the eare should be sanctified to obey the hand to worke the foot to walke in the commandements of God and so the whole man to be renewed 2 Cor. 7. 1. 1 Pet. 1. 14. 15. The like was done at the consecration of the Priests whereof see Exodus 29. 20. Leviticus 8. 24. If the leper had no thumbe on his right hand or toe on his right foot or no right eare he was never cleansed saith Maimony in Mechosrei capporah chap. 5. sect 1. Vers. 15. the Priests palme meaning either into his owne or anothers Priests for by the Hebrew canons both were allowable they describe the order of this cleansing thus When a Leper is healed of his leprosie after they have cleansed him with cedar wood and isope and scarlet and the two birds and sheved all his flesh and baptised him after all this hee commeth into Ierusalem and reckoneth seven dayes And in the 7. day he is shaved the second time as at the first and baptised c. And on the morrow in the 8. day he is baptised the second time and afterwards they offer his offrings And he is baptised in the womens court in the â—â—pâ—â—s chamber that is there If he be not sheven in the 7. day but in the 8. or some dayes after in the day that he is sheven he is to be baptised and when his Sunis set on the morrow he brings his offrings after he is baptised the second time as is before said Then unto the leper they doe thus He standeth without the court of Israel that is the mens court over against the â—sterne doore in the porch of the gate of Nicanor with his face to the west And there stand all they that
empty and furnished their boothes with all comâ—ly vessels and bedding drinking vessels 〈◊〉 c. but cauldrons kettles and such like were without the boothe If the raine fell they might goe out of the boothes into their houses 〈◊〉 the raine was over At all times when they 〈◊〉 sit downe in the Boothes all the seven dayes they blessed God before they sate downe who sanctified them by his commandements and commanded them to sit in Boothes Maimony 〈◊〉 chap. 6. sect 5. c. every homebo 〈…〉 〈◊〉 borne in the land of Israel the Hebrewes 〈◊〉 women and servants and children and sicke 〈◊〉 But children of five or sixâ— yeeres old and upward were bound hereto that they might be trained up in the commandements Such as were watch men of the city by day were discharged for the day but bound to lye in boothes by night and sâ—â—h as watched by night were discharged for the night but bound by day Maimony in Shopher chapter 6. section 1. 4. Vers. 43. your generations your posterity to dwell in boothes so that the first place where â—rael camped after they came out of Egypt was called Sâ—ccoth that is Boothes Exodus 12. 3 At the eâ—d of every seventh yeere the Law was commanded to bee solemnly read before all the people at this feast that they might â—â—ame 〈◊〉 the Lord their God Deut. 31. â—0 13. See the performance here of in Neh. 8. 18. And whereas at this time of the yeere the people had gathered 〈◊〉 fruits into their houses and filled them 〈◊〉 all good things lest their prosperity should cause them to forget both God and themselves this Law was given that they should then dwell in boothes to remember their miseries past and to expect a full redemption of their bodies soules by Christ â—esus our Lord. CHAP. XXIIII 1 The Israelites are commanded to bring oile for the lampes which Aaron must order 5 The Shew bread with from kincense to be set on the Table every Sabbath and eaten by the Priests 10 23 Shelomiths son blasphemeth and is stoned to death 15 The like law is given for all blasphemers 17 Death is appointed for Murderers 18 Satisfaction for dammages and blemishes AND Iehovah spake unto Moses saying Command the sonnes of Israel that they take unto thee pure oile olive beaten for the Light to cause the lampe to ascend up continually Without the veile of the Testimonie in the Tent of the congregation shall Aaron order it from evening unto morning before Iehovah continually it shall be a statute for ever through-out your generations Vpon the pure candlesticke shall he order the lamps before Iehovah continually And thou shalt take fine-flowre and bake it twelve cakes two tenth-deales shall be in one cake And thou shalt set them in two rowes sixe on a row upon the pure table before Iehovah And thou shalt put upon each row pure frankincense that it may bee for the bread for a memoriall a Fire offring unto Iehovah In the sabbath day in the sabbath day he shall set-in-order before Iehovah continually from the sonnes of Israel an everlasting covenant And it shall be for Aaron and for his sonnes and they shall eat it in the holy place for it is holy of holies to him of the Fire offrings of Iehovah by an everlasting statute And there went out the sonne of an Israelitish woman and he was the sonne of an Egyptian man amongst the sons of Israel and the son of the Israelitesse and a man an Israelite strove-together in the campe And the Israelitish womans son blasphemed the Name and cursed and they brought him unto Moses and his mothers name was Shelomith the daughter of Dibri of the tribe of Din. And they put him in ward that hee might declare unto them by the mouth of Iehovah And Iehovah spake unto Moses 〈◊〉 〈◊〉 saying Bring-forth him that hath cursed out of the campe and let all that heard him lay their hands upon his head and let al the congregation stone him And thou shalt speake unto the sonnns of Israel saying Any man when hee shall curse his God then hee shall beare his sinne And he that blasphemeth the Name of Iehovah shall surely bee put to death all the congregation stoning shall stone him as well the stranger as the home-borne when he blasphemeth the Name shal be put to death And a man when he shall smite any soule of man shall surely be put to death And he that smiteth the soule of a beast shall recompense it soule for soule And a man when he shall give a blemish upon his neighbour as he hath done so shall it bee done unto him Breach for breach eye for eye tooth for tooth as hee hath given a blemish upon a man so shall iâ— be given upon him And he that smiteth a beast shall recompense it and he that smiteth a man shall be put-to-death One judgement shall yee have as well the stranger as the home-borne shal have it for I am Iehovah your God And Moses spake to the sonnes of Israel and they brought-forth him that had cursed out of the campe and stoned him with stones and the sons of Israel did as Iehovah commanded Moses Annotations THat they take or as the Greeke translateth and let them take unto thee that is take and give or bring unto thee see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former lawes in chap. 23. taught Israel the profession of their obedience to God in the holy times sanctified for his worship so these here taught them the like in respect of the holy things which concerned Gods service in his Sanctuarie olive or of the olive-tree the oile whereof figured the graces of Gods spirit and the beating of the oile signified the labours and afflictions of Gods people in preaching the word of grace This Law is here repeated from Exod. 27. 20. c. where it was before given see the annotations there the Lampe in Chaldee the Lampes meaning the seven lampes as is explained in Num. 8. 2. which are interpreted the seven Spirits of God Rev. 4. 5. that is the manifold graces of the Spirit now there are diversities of gracious gifts but one and the same Spirit 1 Cor. 12. 5. 11. so the seven lampes are here as one Lamp Likewise in Ex. 27. 20. and 〈◊〉 Sam. 3. 3. to ascend-up that is to burne as the Greeke and Chaldee expound it for the flame alwaies ascendeth continually this the Hebrewes expound from night to night as the continuall Burnt-offring which was not but from day to day Sol. â—archi on Lev. 24. And in Targ. Ionathan it is explained in the Sabbath day and in the working day This Law sheweth the ordinary duty of the Church to provide oile for the Lampe In times of distresse the Prophet saw a vision of two olivetrees on each side of the candlesticke emptying out of themselves golden oile through two golden pipes God teaching that the
of which see the annotations on Exod. 12. 6 7 11. Verse 4. to doe that is to keepe or offer the Passeover as verse 2. This was for the sanctification of the whole Church in their persons as the Priests and Levites were before sanctified to their ministeries Verse 6. by the soule the soule is here put for the body and that dead as often other-where see Levit. 19. 28. and Num. 5. 2. sometime the Scripture explaineth it calling it a dead soule Num. 6. 6. The Chaldee Greeke and Latine keepe the Hebrew phrase They that were uncleane by the dead were uncleane seven dayes Num. 19. 11. and such might not come into the Lords Sanctuarie Num. 5. 2. nor eat of the holy things Levit. 7. 20. Hereupon they came to Moses and Aaron to inquire what they should doe for unto them the Law touching the uncleane was commanded Lev. 11. 1. Verse 7. wherefore are we kept backe the Greek explaineth it shall we be kept backe or deprived A religious demaund how they could performe their dutie unto God being in their legall pollution the oblation of Iehovah the Passeover is so called as being commanded by the Lord and kept unto his honour and it is called a sacrifice Exod. 12. 27. The Greeke translateth it a gift unto the Lord. So Korban an Oblation is by the Holy Ghost interpreted a gift Mar. 7. 11. Verse 8. Stand still or Stay which the Chaldee explaineth Tarry till I heare A religious answere signifying that he might doe nothing without word from the Lord so Christ spake not neither did any thing of himselfe but spake things as his father taught him Ioh. 7. 16 17. and 8. 28. From this and other the like examples of Moses Ionathan in his Chaldee paraphrase on this place saith That the Iudges of the Sanhedrin or courts should not be ashamed to aske concerning the judgement which is to hard for them for Moses who was the Master of Israel had need to say I have not heard Verse 10. Any man Hebr. Man man that is whosoever and by man understand the woman also Ionathan expoundeth it yong man or old man when he shall or though he be uncleane by a soule the Greeke and Chaldee adde the soule of a man meaning a dead man as verse 6. and so Ionathan explaineth it by pollution of a man which is dead This one kind of uncleannesse seemeth to be named for all other that continued any number of dayes so the Hebrewes understand it Who is the uncleane that is put off to the second Passeover Who-soever may not eat the Passeover in the fifteenth night of the first moneth Nisan because of his uncleannesse as men or women that have running issues Levit 15. the menstruous and women in childbed and men that lye with the menstruous But who so â—â—â—cheth a dead beast or creeping thing or the like in the fourteenth day he is to wash and they kill the Passeover for him after he is washed and in the evening when his sunne is set he eateth the Passeover The reason hereof is that such uncleannesse by the Law continued but till the evening so that having washed himselfe he was cleane at even and might eat Levit. 11. 24 25. He that is uncleane by a dead man and his seventh day which is the day of his cleansing Num. 19. 11 12. beginneth to be on the fourteenth day of the first moneth though hee wash and be sprinkled with the purifying water Num. 19. 19. so that he is fit to eat the holy things at evening yet they kill not the Passeover for him but he is put off to the second Passeover Num. 9. 6 11. we have beene taught by tradition that it was their seventh day who then came unto Moses and Aaron and hereupon they asked if the Passeover should be killed for them and they should eat at evening and it was told them that they should not kill for them But hereby is meant when he is defiled with such uncleannesse as a Nazirite is to shave him-selfe for it Num. 6. 9. for if he be defiled with other uncleannesse by the dead such as the Nazarite shav 〈…〉 not himselfe for then they kill for him in his seve 〈…〉 day after that he is washed and sprinkled and when his Sunne is set he eateth the Passeover They 〈◊〉 for the menstruous in her seventh day because 〈◊〉 〈◊〉 not washed till the eighth night and so she is â—ot fâ—t 〈◊〉 eat the holy things untill the ninth night Who so searcheth in a well to find a dead bodie they kill net the Passeover for him lest he find the dead there in the well and so be uncleane at the killing time If they have killed for him and hee find not the dead there then he may eat it at evening c. Mai 〈…〉 my in Korban Pesach chap. 6. sect 1 c. a jâ—urney or a way farre off The Hebrew of this word farre off hath extraordinary pricks over it for speciall consideration Hereby the Lord might signifie that we Gentiles which were uncleane even deaâ— in trespasses and sinnes and farre off Ephes. 2. 1. 13. should be made nigh by the bloud of Christ and 〈◊〉 partakers of him the second Passeover who now 〈◊〉 sacrificed for us 1 Cor. 5. 7. But touching this legall ordinance the Hebrewes say What is this j 〈…〉 farre off Fifteene miles without the walâ—s of Ierusalem and so by proportion fifteene miles from the campe of Israel Who so is 〈◊〉 〈◊〉 Ierusalem on the 14 day of the first moneth when the Sunne riseth 15 miles or moe loe this is a journey farre off if lesse than this he is not in a journey farre off for he may be come to Ierusalem by after mid-day though he goe on foot easily Maim in Korban Pesach ch 5. s. 8 9. your generations that is your posterity hereafter so this was not a temporary Law but perpetuall Verse 11. In the second moneth of this second Passeover the Hebrewes say It is a commandement by it selfe and therefore to be done even on the Sabbath for the second is no recompence for the first but is a feast by it selfe therefore they are guilty of cutting off for the breach of it Maim in Korban Pesach chap. 5. sect 1. betweene the two evenings in Greeke towards evening see v. 3. unleavened cakes which figured sinceritie and truth 1 Cor. 5. 8. See the annotations on Exod. 12. 8. Sol. Iarchi here faith There is no prohibition of Leaven save with it when it is eaten But hee might have leavened bread with him in the house Otherwise than at the first Passeover Exod. 12. 15. 19. which therefore needeth further inquiry bitter herbs Hebrew bitternesses the Latine version counted Hieroms expoundeth it wilde lettices which are sad to be bitter in taste Dioscorid lib. 2. chap. 166. though it is not to be restrained to that herbe onely see the annotations on Exod. 12. 8. So the Greeke translateth it Picridoon
in the eyes of Moses and in the eyes of all the congregation of the sonnes of Israel and they were weeping at the doore of the Tent of the congregation And Phinehas the sonne of Eleazar the sonne of Aaron the Priest saw it and he rose up from amongst the Congregation and tooke a javelin in his hand And hee went in after the man of Israel into the tent and thrust both of them thorow the man of Israel and the woman thorow her belly and the plague was stayed from the sons of Israel And those that died in the plague were foure and twenty thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying Phinehas the sonne of Eleazar the sonne of Aaron the Priest hath turned my wrath away from the sonnes of Israel whiles hee was zealous with my zeale among them that I consumed not the sonnes of Israel in my zeale Therefore say Behold I give unto him my covenant of peace And there shall be to him and to his seed after him the covenant of an everlasting Priesthood because hee was zealous for his God and made atonement for the sonnes of Israel And the name of the man of Israel that was smitten that was smitten with the Midianitesse was Zimri the sonne of Salu a Prince of a fathers house of the Simeonites And the name of the woman the Midianitesse that was smitten was Cozbi the daughter of Zur he was an head of nations of a fathers house of Midian And Iehovah spake unto Moses saying Vex thou the Midianites and smite yee them For they vex you with their wiles wherwith they have beguiled you in the matter of Peor and in the matter of Cozbi the daughter of a Prince of Midian their sister which was smitten in the day of the plague for Peors sake Annotations ABode in Shittim a place in the wildernesse in the plaines of Moab neere Iordan called Abel Shittim in Num. 33. 48 49. In this place Israel did sit or abide untill after Moses death and from thence Iosua removed them to Iordan where they passed over to Gilgal Ios. 2. 1. and 3. 1. Wherefore God after willed the people to remember the things that befell unto them from Shittim to Gilgal that they might know the righteousnesse of the Lord Mic. 6. 5. And the history now following sheweth how when Balak the Princes of Moab and Midian and Balaam their prophet had plotted and practised with all their art and might to withdraw Gods favour and blessing from his people but prevailed nothing the prophet gave Balak and the Midianites counsell to put a stumbling-blocke before the Israelites to see if they could withdraw the people from the love feare and obedience of the Lord their God that Israel sinning might fall and bring themselves into the curse which Balaam could not bring upon them and so perish By this wicked counsell they prevailed against many to the death of 24. thousand Israelites but the state and body of the Church was by Gods grace still preserved the wicked being taken away by his judgement the people some of the people of Israel for they that fell to this wickednesse did all perish but they that cleaved to the Lord remained alive Deut. 4. 3 4. to commit whoredome or to commit fornication which the Chaldee expoundeth to erre or goe astray after the daughters of Moab understanding also the daughters of Midian as appeareth by vers 6. 17 18. This evill they fell into by the wicked counsell and doctrine of Balaam who taught Balak to cast a stumbling-blocke before the sonnes of Israel to eat things sacrificed to Idols and to commit fornication Revel 2. 14. So Moses likewise saith Behold these women caused the sonnes of Israel through the word of Balaam to commit traspasse against Iehovah in the matter of Peor Num. 31. 16. That hypocrite who had so often blessed Israel and pronounced those accursed which cursed them who had heard and uttered the oracles of God had his eyes opened had escaped the sword of the Angell c. to the end that he should not speake or doe any thing but what the Lord commanded yet after all this hee was the authour of this mischiefe that it might appeare how evill men and seducers wax worse and worse decei 〈…〉 g and being deceived 2 Tim. 3. 13. and t 〈…〉 meâ— might beware of false prophets which come in sheepes cloathing but inwardly are ravening wolves Matth. 7. 15. Vers. 2. they called that is the daughters of Moab called or invited Thus the intended warre of Moab against Israel was turned to a pretended peace and feigned amitie alluring the people by fleshly baits to defile their bodies and soules with whoredome and idolatry By the women of Moab and of other strange peoples Solomon the wise was also drawne into sinne 1 King 11. 1 4. sacrifices of their gods or of their god in Greeke and Chaldee of their idols meaning of Baal-Peor whereof David speaketh thus They were joyned unto Baal-Peor and ate the sacrifices of the dead Ps. 106. 28. By the dead meaning Idols unto which the Scriptures doe oppose the living and true God 1. Thess. 1. 9. Ier. 10. 9 10. did eat and so communicated with their idolatry for they which eat of the sacrifices are partakers of the Altar 1. Cor. 10. 18. This sinne God in speciall manner had forewarned them of in Exod. 34. 14 15. bowed to their gods in Greeke and Chaldee to their idols This people whom God had guided thorow the wildernesse fortie yeares who had seene Gods workes and felt his punishments for their owne and their fathers sinnes were delivered from many enemies round about and now abiding in Shittim were ready to enter into the promised land are here prevented and overthrowne through their owne corruption Vers. 3. was joyned or was coupled was yoked unto which word the Apostle seemeth to have respect when he saith Be yee not unequally yoked together with unbeleevers 2 Cor. 6. 14. to Baal-Peor which the Chaldee expoundeth to them that served Baal-Peor that was the Idoll of the Moabites and Midianites called in Greeke Bel-phegor Baal is by interpretation a Lord or Patron by which name it is probable that the heathens called the Sunne or some starre as is noted on Lev. 18. 21. Peor or Phegor was the name of a mountaine Numb 23. 28. and of the Idoll there worshipped Numb 25. 17. Ios. 22. 17. And because Baal was a common name to many Idols and much reverenced of the peoples through corruption the Israelites called also the LORD Baal but he blameth them for it saying Thou shalt call me no more Baali Hos. 2. 16. and in detestation of the name the Prophets put Bosheth that is Shame inâ—stead of Baal that is Lord as it is written They went to Baal Peor and separated themselves unto that Shame Hos. 9. 10. and the Greeke Interpreters in 1 King 18. 25. translate Baal Shame yea and the Hebrew Prophets sometime put one for
5. And God by his Prophet promiseth that David shall never want a man to sit upon the throne of the house of Israel neither shall the Priests the Levites want a man before me to offer burnt-offerings and to kindle meat-offerings and to doe sacrifice continually Ier. 33. 17 18. 21 22. Both which are accomplished in Christ Luke 1. 32 33. Heb. 3. 1. and 5. 1. 5. and 8. 1 2 3 c. zealous for his God or jealous for his God that is for the dishonour done unto his God as God himselfe is said to be jealous for Ierusalem when hee was sore displeased with the heathens that afflicted it Zach. 1. 14 15. It is good to be zealously affected alwayes in a good thing Gal. 4. 18. that God sheweth here in rewarding Phinehas zeale who stood up and executed judgement and the plague was stayed and it was counted to him for justice to generation and generation for ever Psal. 106. 30 31. The Hebrewes in ages following mentioned his glory as Ben Sirach saith because he had zeale in the feare of the Lord and stood up with good courage of heart when the people were turned backe and made atonement for Israel therefore was there a covenant of peace made with him that he should be the chiefe of the Sanctuary of his people and that he and his posteritie should have the dignitie of the Priesthood for ever Ecclus 45. 23 24. The Scripture noteth the contrary of Eli who came of Ithamar the brother of Eleazar for when his owne sonnes committed whoredome with the women of Israel that assembled at the doore of the Tabernacle of the congregation and made themselves vile hee restrained them not but honored his sonnes above the Lord therefore God threatned to cut off his arme and the arme of his fathers house that there should not be an old man in his house for ever And he sware unto the house of Eli that the iniquitie of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 29 31. and 3. 13 14. made atonement or made reconciliation pacified Gods wrath through faith this word used for atonement by sacrifice is here applied to the executing of judgement upon the malefactors whereupon God stayed the plague which had begun upon the congregation As oftentimes for the sinne of some God is wroth with the whole congregation Ios. 7. 1. 12. and 22. 17 18. so here for the just fact of Phinehas his wrath was turned away vers 11. and atonement is made So the proverbe was fulfilled The kings wrath is as messengers of death but a wise man will pacifie it Prov. 16. 14. Thus David also made atonement by doing justice on Sauis house 2 Sam. 21. 3. c. Vers. 14. smitten that is killed as the Chaldee explaineth it so in vers 15. and 17. Zimri in Greeke Zambri sonne of Salo the notation of this name agreeth with his end for Zimri signifieth cutting off as superfluous boughes are pruned or cut off from the Vine Salo signifieth treading under foot so as a fruitlesse branch he was cut off from the vine of Israel and trodden down of God and men as it is written Thou hast trodden downe all them that goe astray from thy statutes for their d 〈…〉 t is falshood 〈…〉 19 1â—8 among the Si 〈…〉 tes in Chaldeâ— of the tribe of Simeon And being a Prince and bringing that harlot unto 〈◊〉 〈◊〉 vers 6. it is likely that many of that tribe tooke part with him and perished in the plague aforesaid For whereas that tribe at the former muster had 59 thousand and three hundred men of warre among them Num. 1. 22 23. they were diminished now after this plague 37. thousand and one hundred that there remained at the next muster but 22 thousand and two hundred men Num. 26. 1. 14. Vers. 15. 〈◊〉 in Greeke Chasbi daughter of Sour Cozhi signifieth lying or falshood Zur is a Rocke an head of nations that is a governour of peoples for he was a Prince of Midian vers 17. and afterward he it said to be one of the five Kings of Midian Num. 31 8. And as Balaam with his wicked counsell and doctrine is named as a figure of Antichristian seducers corrupting the Christian Church with fornication and idolatry Rev. 2. 14. so in this Prince of Midian and the harlot his daughter we may behold the type of Antichrist who by the spirit and doctrine of Balaam hath drawne the Church unto fornication and idolatry with false gods and heresies His false prophets like the daughters of Moab allure men unto those abominations for as the wisedome of God in Christ sendeth forth her maidens to invite the simple to come and eat of her bread and drinke of the wine that she hath mingled Prov. 9. 1. 5. so the foolish woman or whore of Babylon Revel 17 〈◊〉 5. hath also her toll-guests the spirits of devils working miracles which goe forth unto the Kings of the earth c. Rev. 16. 13 14. and she calleth passengers who goe right on their wayes to partake of her stollen waters which are sweet and bread in secret which is pleasant and many doe follow her pernicious wayes yea many strong men have been slaine by her Pro. 〈◊〉 13. 18. and 7. 26. 2 Pet. 2. 1 2. The kings also of the earth have committed fornication with her Rev. 18. 3. brought her by their lawes unto their brethren subjects And as the harlots name was Cozhi that is a lie or falshood the daughter of Zur that is a Rock a Prince of Midian of Abrahams degenerate children Gen. 25. 1 2. so is the Church of Antichrist false deceitfull yet the pretended daughter of the Rocke which Christ hath promised to build his Church upon Matth. 16. 18. though being departed from the true faith of Christ as the Midianites were from the faith of their father Abraham For those Antichristian idolatries God sendeth forth his plagues Rev. 16. But when with the sword of the Spirit w ch is the word of God Ephes. 6. 17. those abominations are cut off and the authors of them thrust thorow as in Ziach 13. 2 3 the wrath of God which now is kindled against the sinners shall be turned away of a fathers house Sol. Iarchi here noteth from Gen. 25. 4. that Midian had five fathers houses Ephah and Epher and Hanoch and Abida and Eldaah and this man was king of one of them Vers. 17. Vex the Midianites or Distresse that is war against the Miâ—â—anites as the Greeke translateth Vse enmitie against them Hebr. To vex or To distresse of which phrase-see the notes on Ewod 13. 〈◊〉 God who had first punished his owne people for their sinnes doth now decree vengeance against their enemies which was done by Moses before his death Num. 31. 2. For as God faith to the nations Loe I begin to bring evill on the citie upon which my name is called and should yee
figure ouâ— gracious men from whose doctrine and conversation heavenly comforts doe flow in the Church Iudg. 9. 8. 13. Song 4. 13. and 6. 10. Hos. 10. 1. and 14. 7 8. Psal. 1. 3. and 52. 10. Vers. 9. eat bread so having the fruition of Gods blessings therein which sometime men have not though the land be fruitfull as Deut. 28. 30. 33. 39. 40. And for their sinnes it came to passe that they did eat bread by weight and with care Ezek. 4. 16. brasse these latter are for munition and other uses as the former were for food so all good things are implyed See also Deut. 33. 25. The mountaines as Gods store-houses were not onely fruitfull on the upmost face of them with corne and grasse and trees of sundry sorts but within their bowels as it were bred minerals and metals of great use for man iron is taken out of the dust and Brasse is molten out of the stone Iob 28. 2. Vers. 10. be full or satisfied which is a blessing that God giveth to the righteous Prov. 13. 25. Ps. 147. 14. the contrary to the wicked Mic. 6. 14. Hag. 1. 6. shalt blesse Iehovah that is shalt give him thankes as where it is said that Iesus tooke bread and blessed Mark 14. 22. another Evangelist saith he tooke bread and gave thankes Luke 22. 19. And as our Saviour teacheth us to blesse before we eat Mat. 14. 19 20. so this law chargeth us to blesse after we have eaten and as for meat and drinke so for other good things which we receive of God as David saith Blesse the LORD O my soule and forget not all his benefits Psal. 103. 2. and the Apostle commandeth In every thing give thankes for this is the will of God in Christ Iesus concerning you 1 Thes. 5. 18. The Hebrewes from this Law of Moses teach that although it be here said thou shalt eat and be full and thou shalt blesse c. yet if a man eat but a morsell so much as an olive he is to blesse after it And he is bound to blesse for all meat first and afterward to use it likewise if he be to smell unto any sweet thing hee is to blesse and after to have the fruition of it as also to blesse after whatsoever he eateth or drinketh though he drinke but one little draught or eat but a morsell And as they were to blesse for the use of the creatures so for every thing commanded in the Law they were first to blesse and then to doe the same Women and servants were bound to blesse their meat and little children also that they might be trained up in the Commandements Vncleane persons whatsoever uncleannesse they had might blesse notwithstanding Maimony tom 1. in treat of Blessings ch 1. s. 1. c. and chap. 5. sect 1. Vers. 11. lest thou forget Iehovah or that thou forget not Iehovah which the Chaldee expoundeth that thou forget not the feare of the LORD God is forgotten when his Commandements are neglected Psal. 106. 19 21. Ier. 2. 32. and he is remembred when his precepts are remembred and done Psal. 103. 18. Moses his next words shew this to be the meaning here So God is forgotten when his workes towards us are forgotten as appeateth after in vers 14. 15. c. Vers. 124 good that is goodly faire pleasant commodious see the notes on Gen. 1. 4. Vers. 14. lâ—fted up the Chaldee expounds it strengthned or hardned meaning with pride as is said of Nebuchadnezar Dan. 5. 20. and so lifting up of the heart meaneth as Deut. 17. 20. Ier. 48. 29. Dan. 11. 12. which is the way for men to forget God as is written They were filled and their heart was lifted up therefore have they forgetten â—e Hos. 13. 6. servants in Greeke and Chaldee servitude or bondage Vers. 15. â—ed thee or made thee goe to wit safely that thou shouldst not stumble as Esa. 63. 13. This grace David remembreth in Psal. 136. 16. Which led his people thorow the wildernesse c. This was by a pillar of a cloud by day and by a pillar of fire by night Exod. 13. 21. fearefull for it was a land of desarts and of pits a land of drought and of the shadow of death a land that no man passed thorow where no man dwelt Ier. 2. 6. fiery serpents or serpent burning serpent and scorpian the Greeke translateth where was the biting serpent and scorpion the Chaldee saith a place of barning serpents and scorpions See Num. 21. 6. c. 〈◊〉 scorpions Hebr. scorpion one for many as is noted on Gev. 3. 2. Scorpions are venemous creatures which hurt and sting with their tailes wicked men are likened unto such Ezek. 2. 6. Rev. 9. 3. 5. 10. as also unto Serpents Matth. 23. 33. drought or thirst meaning a land of thirst as is expressed in Esa 35. 7. and so the Chaldee here translateth a place of drinesse rocke of flint that is hard and dry rocke from whence God gave them water twise Exod. 17. and Num. 20. Of this mercy David sung that God turneth the rocke to a lake of watens the flint to a fountaine of waters Psal. 114. 8. After Moses speaketh figuratively of oile out of the flints rocke Deut. 32. 13. Vers. 16. Mavna where of see before vers 3. and Exod. 16. thy latter end for though no chastening for the present seemeth to be joyous but grievoin yet afterward it yeeldith the peaceable fruit of righte on snesse unto them which are exercised shereby Hebr. 12. 11. Vers. 17. And thou say understand from vers 12. lest thou say that is as the Greeke translateth and say not gotten Hebr. made that is as the Chaldee expoundeth it gotten So in vers 18. wealth or power meaning wealth or goods as the Chaldee hath it Vers. 18. that it is he or for it is he Riches and wealth in the land of Canaan figuring spirituall riches in Christ were the speciall gift of God for The blessing of the LORD it maketh rich Prov. 10 22. but Israel forgat this as God saith For she did not know that I gave her corne and wine and oile and multiplied her silver and gold Hos. 2. 8. Vers. 19. other gods the idols of the people saith the Chaldee paraphrast These words shew what the forgetting of God meaneth so Psal. 106. 19 21. Itestifie the Greeke addeth I take heaven and 〈…〉 th to witnesse against you So Moses him-selfe elsewhere speaketh in Deut. 30. 19. parishing ye shall perish that is ye shall assuredly and speedily perish not with standing your wealth and prosperity as it is said Neither their silver nor their gold shall be able to deliver them in the day of the LORDS wrath but the whole land shall be devoured by the fire of his jealiousie Zeph. 1. 18. Vers. 20. not heare that is not obey the voice which the Chaldee explaineth not receive the word of the LORD CHAP. IX 1. Moses teacheth Israel now ready to
from every thing unto the battell And whosoever beginneth to thinke and cast doubts in the battell and maketh himselfe afraid transgresseth against this prohibition LET NOT YOVR HEART BE SOFT c. And not onely so but that all the bloud of Israel hangeth on his necke and if he prevaile not and make not warre with all his heart and with all his soule loe he is as he that sheddeth the bloud of all as it is written That his brethrens heart melt not as well as his heart And behold it is plainly said in Ier. 48. 10. Cursed be he that doth the worke of the Lord deceitfully and cursed be he that keepeth backe his sword from bloud But who so sighteth with all his heart without dread and his intent is to sanctifie the name of God only trusteth in him that hee shall finde no hurt and no evill shall come unto him And he will build him a sure house in Israel and honour him and his children for ever and count him worthy of life in the world that is to come as it is written in 1 Sam. 25. 28. For the LORD will certainly make my lord a sure house because my lord fighteth the battels of the LORD and evill hath not beene found in thee from thy dayes and the soule of my Lord shall be bound in the bundle of life with the LORD thy God Maimony treat of Kings chap. 7. sect 15. Vers. 9. Captaines or Princes Rulers That as their trust should first be in God alone so secondly they should use the lawfull outward meanes for safetie and victorie and not tempt the Lord. for an head or in the forefront of the people Heb. in the head which may be understood both these wayes as here so in 2 Chron. 13. 12. and 20. 27. The Greeke translateth foreleaders of the people Vers. 10. shalt proclaime peace unto it Hebr. shalt call unto it for peace whereby may be meant thou shalt invite or perswade it unto peace The Greeke translateth shalt call them out with peace the Chaldee shalt proclaime thereto words of peace The Hebrewes say They must make no warre with any man in the world untill they proclaime peace unto him whether it be warre permitted or warre commanded Deut. 20. 10. If they make peace and receive upon them the seven commandements which were given to the sonnes of Noe whereof see the notes on Gen. 9. 4. they must kill none of them but they shall be tributaries Deut. 20. 11. Maimony treat of Kings chap. 6. sect 1. Vers. 11. if it answer that is accept of the conditions of peace by thee proposed The Greeke translateth And if they answer thee peaceable words tributaries unto thee Hebr. shall be unto thee to tribute which the Chaldee expoundeth for offerers of tributes that is tributaries as the Greeke also explaineth it And tribute is not onely of mens goods but of their persons to be paid with the labour of their bodies as the Egyptians set over Israel taske or tribute Masters to afflict them with their burdens Ex. 1. 11. And Solomon raised a tribute or levie of 30. thousand men 1 King 5. 13. Accordingly it is here meant of both and the Hebrewes explaine it thus The tribute which they must take upon them is that they shall be ready for the Kings service with their bodies and with their goods as to build the walls to fortifie the munitions to build the Kings Palace the like as it is written in 1 Kings 9. 15 c. And this is the reason of the tribute the levie which King Solomon raised for to build the house of the LORD and his owne house and Millo and the wall of Ierusalent c. and all the cities of store that Solomon had c. And the King may condition with them to take halfe their goods or their lands and leave them the moveables or the moveables and leave them the lands as he shall make the conditions Maimony treat of Kings chap. 6. sect 1 2. shall serve to wit as bond-servants which it was not lawfull to put any Israelite unto Levit. 25. 42 44. And so Solomon laid upon the heathens a tribute of bond-service but of the sonnes of Israel Solomon made no servants or bondmen but they were men of warre and his servants and his Princes c. 1 King 9. 21 22. The Hebrewes say If they would take upon them the tribute and not the servitude or the servitude but not the tribute they may not hearken unto them untill they take upon them both And the servitude which they must take upon them is to be contemptible and very base that they lift not up the head in Israel but be sub dued under their hand and be not reckoned with Israel for any matter in the world Maimony in Kings chap. 6. sect 1. Vers. 12. not make peace upon the former conditions as the Greeke saith if they will not obey thee Vers. 13. shall give it This may be taken as a promise or when hee shall give it c. then thou shalt smiâ—e Vers. 14. eat the spoile that is enjoy that which thou hast spoiled And this is a blessing and comfort after victory which God gave unto Israel upon their warres in Canaan Ios. 22. 8. and figured the fruit of the labours which Christ and his people should enjoy from their enemies Esay 53. 12. Luke 11. 22. Vers. 16. these peoples the seven nations in the land of Canaan Deut. 7. 1 2. unto which the Hebrewes adde from Deut. 25. 19. the Amalekites saying The seven nations Amalek which make not peace they leave not of them any soule Deut. 20. 16. and 25. 19. And it is holden that he speaketh not but of such as make not peace as it is written in Ios. 11. 19 20. There was not a citie that made peace with the sonnes of Israel save the Evites the inhabitants of Gibeon all other they tooke 〈◊〉 battell for it was of the Lord to harden their hearts that they should come against Israel in battell that hee might destroy them utterly even because they sent unto them for peace but they received it not Iosua sent three writings before he came into the land First he sent unto them thus He that will flee let him flee Againe be sent Who so will make peace let him make peace And againe he sent Who so will make war let him make it If it be so wherefore did the Gibeonites deale by craft Ios. 9. Because hee had sent unto them in the generall and they received it not neither knew they the judgement or manner of Israel c. Maimony treat of Kings c. 6. s. 4 5. any breath or any soule man woman or childe Vers. 17. utterly destroy or destroy as cursed See Numb 21. 2. hath commanded thee in Exod 34. 11 12. Deut. 7. 1 2 3. Vers. 19. not destroy the trees Hebr. not corrupt or marre a tree meaning any tree that bare mans meat The Greeke translateth
Priests said Make expiation for thy people c. vers 8. Maimony treat of Murder cha 9. s. 3. to â—inister the Greeke saith to stand before him See Deut. 10. 8. their mouth that is as the Chaldee expoundeth it their word meaning the word of God which they should shew Ezek. 44. 23 24. shall be to wit judged or tried or as this case seemeth to import expiated stroke or plague in Chaldee plague of leprosie See the notes on Deut. 17. 8. Vers. 6. all the Elders both the Magistrates then bearing office and such as had borne it before For all such were called Elders as appeareth by Iudg. 8. 14. where the Princes and Elders of Succoth were threescore seventeen men So in this case the Hebrewes say The Iudges of that citie with all the Elders although they be an hundred they all wash their hands there in the place where the heiffers necke is stricken off Maimony treat of Murder ch 9. s. 3. shall wash in signe that they were innocent of that bloud-shed as Psal. 26. 6. Matth. 27. 24. Vers. 7. shall answer that is shall speake for so the word answer is often used for the beginning of a speech Ioâ— 3. 2. have not shed or hath not shed for the Hebrew hath a double reading implying both singular and plural to signifie that they had not any hand in this murder not seen it to wit shed by any other for else this expiation had not been thus made as is noted on vers 1. Vers. 8. Make expiation or Make atonement in Greeke be mercifull Here the Chaldee version addeth The Priests shall say Make exptation c. and so the Hebrewes explaine it as is noted on v. 5. hast redeemed the Greek addeth out of the land of Egypt lay not innocent bloud Hebr. give not that is as the Chaldee openeth it give not the guilt of innocent bloud in our phrase lay it not to their charge The Greeke translateth that there may not 〈◊〉 innocent bloud in thy people To give is often used for to suffer as is noted on Gen. 20. 6. in 〈…〉 ch sense it may also be taken here suffer not in 〈…〉 nt bloud to wit to be unpunished but bring the murderer to light expiaeted for them or mercifully forgiven them but the murderer if afterward hee were taken was not hereby forgiven which the Hebrewes gather from the next words saying Although the murtherer be found after the 〈…〉 eading of the heiffer yet he is to be killed for it is 〈…〉 ten Deut. 21. 9. And thou shalt put away in 〈…〉 t bloud Maim treat of Murder ch 10. s. 8. Vers. 9. innocent bloud that is the guilt there 〈…〉 〈◊〉 the Chaldee addeth the shedder of innocent 〈◊〉 according to the former exposition right 〈◊〉 eies the Greeke translateth that which is good 〈◊〉 pleasing before the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the nine and fortieth Section or Lecture of the Law See Gen. 6. 9. Vers. 10. delivered them Hebr. given or deli 〈…〉 d him speaking of the multitude of enemies 〈◊〉 one man so after captivity of them Hebr. 〈…〉 ity of him that is a multitude of captives or 〈◊〉 So in Num. 21. 1. This Law is like the 〈◊〉 divorce Deut. 24. which our Saviour tel 〈…〉 〈◊〉 suffered for the hardnesse of mens hearts 〈◊〉 â—9 8. And the Hebrewes themselves 〈…〉 gh much addicted to strange women and 〈◊〉 of wives understand this Law with sun 〈…〉 limitations and to be partly for necessity when 〈◊〉 in the warres were absent from their wives and tempted with concupiscence Vers. 11. in the captivity that is amongst the captives or prisoners At any other time the Hebrewes say this was not lawfull hast a desire or affectest settest thy love as Gen. 34. 8. and wouldest take her or and takest her to wit by promise The Hebrewes say of Souldiers that come into the heathens coast that they may in their hunger eat swines flesh or other uncleane meats when they can get no other And so a man may lie with an heathen woman if his concupiscence urge him therto but he may not lie with her and goe his way bust must bring her home to his house and he may not lie with her the second time untill he have married her Neither is it lawfull for him to take this beautifull woman save in the time of captivitie as it is written And thou seest in the captivity c. Neither is it lawfull to lie with two for it is said HER nor lawfull to take two and lie with the one and leave the other for his brother Maimony tom 4. treat of Kings and Warres ch 8. s. 1 2 3. This lying with her seemeth to be impiied in those words thou hast humbled her v. 14. which phrase is not used but of an estate out of marriage as is noted on Gen. 34. 2. Vers. 12. home to thy house Hebr. into the midst of thine house that is into it as this phrase meaneth See the notes on Gen. 2. 9. she shall shave the Greeke changeth the person saying thou shalt shave for this being a shame and dishonour unto her 1 Cor. 11. 6. 15. it is not likely the woman would willingly doe it but the man in whose power she was must see it done doe her nailes or make them which the Chaldee expoundeth let them grow though the phrase may be taken otherwise to pare or cut them as in 2 Sam. 19. 24. and so the Greeke translateth yet the letting of them grow seemeth here to be meant for her more deformity answerable to the shaving of her head The Hebrews open it thus After he hath lien with her once whiles she is in her paganisme if she take upon her to come under the wings of Gods Majesty she is baptised for a Proselyte out of hand and if she will not she must remaine in his house thirty daies Deu. 21. 13. and she is to let her nailes grow and shave her head to the end that she may be deformed in his eies and she must be with him in his house that he may looke upon her and loath her And he is to perswade with her that she may receive the faith if she receive it she is made a Proselyte and baptised as all strangers And she must tarry three moneths one maneth weeping for her father and two moneths after it and he is to take her with bill of dowry mariage And if he have no delight in her he is to send her away whither she will if he sell her he transgresseth c. Deut. 21. 14. If she will not become a Proselyte they perswade with her 12. moneths If yet she will not but receiveth the 7. commandements which were commanded to the sons of Noe whereof see the Annotations on Gen. 9. 4. then he is to send her away whither she will and loe she is as all other strangers that dwell in the land but he may not marrie her for it is
according to the Greeke version Gal. 3. 13. And here in the utmost rigour and severity of the Law God fore-signified the riches of his grace towards sinners in Christ who redeemed us from the curse of the Law being made a curse for us as appeared in that he was hanged on the tree Gal. 3. 13. He was reckoned among the transgressors Luke 22. 37. and God made him to be sinne for us who knew no sinne that wee might be made the righteousnesse of God in him 2 Cor. 5. 21. The Chaldee translateth For because he sinned before the Lord he is hanged and thou shalt not defile the land or as the Greeke translateth and the land shall not be defiled which might be by the monument of Gods curse remaining upon it visibly So the buriall was to abolish the curse from appearing in the Lords land A figure of the fruit and effect of our Saviours buriall whereby the rigour of the Law was declared to be satisfied and all our sinnes defaced and removed out of Gods sight that they shall neveâ—be imputed unto us CHAP. XXII 1 The Law for our brethrens cattell strayed or things lost 5 The sex is to be distinguished by appa 〈…〉 6. The dam bird is not to be taken with her young 〈◊〉 8 The house must have battlements 9 Confu 〈…〉 〈◊〉 be avoided 12 Fringes to be made upon the 〈◊〉 13 The punishment of him that slandereth 〈◊〉 20. 22. Of adultery 25 of rape 28 for 〈…〉 30 incest THou shalt not see thy brothers oxe or his sheepe go astray and hide thy selfe from them restoring thou shalt 〈…〉 ore them unto thy brother And if thy 〈◊〉 〈…〉 er be not nigh unto thee or thou 〈…〉 west him not then thou shalt gather it 〈◊〉 thine house and it shall be with thee un 〈…〉 thy brother seeke after it and thou shalt 〈…〉 re it unto him And so shalt thou doe 〈◊〉 his asse and so shalt thou doe with his 〈…〉 ent and so shalt thou doe with every 〈◊〉 of thy brother which shall be lost by 〈◊〉 and thou hast found it thou maist not 〈◊〉 thy selfe Thou shalt not see thy brothers asse or his oxe fallen in the way and hide thy selfe from them lifting thou shalt lift them up with him A mans ornament shal not be upon a woman neither shall a man put on a womans garment for every one that doth these things is an abomination to Iehovah thy God If a birds nest chance to be before thee in the way in any tree or on the ground young ones or egges and the dam sitting upon the young or upon the eggs thou shalt not take the dam with the young Sending thou shalt send away the dam the young thou shalt take unto thee that it may be well with thee and thou maist prolong thy daies When thou buildest a new house then thou shalt make a battlement for thy roofe that thou put not blouds in thine house if any falling fall fâ—om it Thou shalt not sow thy vineyard with divers kindes lest the full-ripe fruit the seed which thou hast sowen and the revenue of the vineyard be defiled Thou shalt not plow with an oxe and an asse together Thou shalt not weare linsie-woolsie wooll and flax together Fringes shalt thou make unto thee upon the foure skirts of thy vesture which thou coverest thee withall If a man take a wife and goe in unto her and hate her And lay against her occasions of speech and bring forth upon her an evill name and say I tooke this woman and I came nigh unto her and I found her not to have virginity Then shall the father of the damosell and her mother take and bring forth the virginity of the damosell unto the Elders of the citie in the gate And the father of the damosel shall say unto the Elders I gave my daughter unto this man to wife he hateth her And loe he hath laid against her occasions of speech saying I found not thy daughter to have virginitie and this is my daughters virginity and they shall spread the cloth before the Elders of the citie And the Elders of that citie shall take the man and shall chastise him And they shall amearse him in an hundred shekels of silver and give them unto the father of the damosell because hee hath brought forth an evill name upon a Virgin of Israel and she shall be his to wife he may not send her away all his daies But if this word be truth and virginitie be not found for the damosell Then they shall bring out the damosell unto the doore of her fathers house and the men of her citie shall stone her with stones and she shall die because she hath done folly in Israel to commit whoredome in her fathers house and thou shalt put away evill from the midst of thee If a man be found lying with a woman married to an husband then they shall die even both of them the man that lieth with the woman and the woman and thou shalt put away evill from Israel If there be a damosel a virgin betrothed to a man and a man find her in the citie and lie with her Then ye shall bring out both of them unto the gate of that citie and yee shall stone them with stones and they shall die the damosell because she cried not out in the citie and the man because hee hath humbled his neighbours wife and thou shalt put away evill from the midst of thee And if in the field a man doe finde a betrothed damosell and the man take strong hold on her and lie with her then the man that lay with her shall die he onely But unto the damosell thou shalt not do any thing there is in the damosell no sinne of death for as when a man riseth against his neighbour and killeth him in soule so is this matter For he found her in the field the betrothed damosell cried out and there was none to save her If a man finde a damosell a virgin which is not betrothed and lay hold on her and lie with her and they be found Then the man that lieth with her shall give unto the damosels father fiftie shekels of silver and she shall be his to wife because he hath humbled her he may not send her away all his daies A man shall not take his fathers wife nor discover his fathers skirt Annotations THy brothers oxen yea though it be thine onemies Exod. 23. 4. goe astray Hebr. driven away or thrust out of the way by any meanes of themselves or others as by a dog hunted from the flocke or fold and the like The Greeke and Chaldee translate erring in way and going astray See the notes on Deut. 4. 19. This dutie required towards beasts is much more towards men as God applieth the similitude in Ezek. 34. 4. 16. And as we all were like sheepe going astray 1 Pet. 2. 25. so are we daily subject to stray from
powder and dust from the heavens shall it come downe upon thee untill thou be destroyed Iehovah will give thee to bee smitten before thine enemies thou shalt goe out against him one way and flee before him seven waies and thou shalt bee for a removing to all the kingdomes of the earth And thy carkasse shall bee for meat to all the fowles of the heavens and to the beasts of the earth and none shall fray them away Iehovah will smite thee with the boyle of Egypt and with the Emrods and with the scab and with the itch whereof thou canst not be healed Iehovah will smite thee with madnesse and with blindnesse and with astonishment of heart And thou shalt bee groping at noone day as the blinde gropeth in thicke darknesse and thou shalt not prosper in thy wares and thou shalt bee onely fraudulently oppressed and robbed all daies and none shall save thee Thou shalt betroth a wife and another man shall lie with her thou shalt build an house and thou shalt not dwell therein thou shalt plant a vineyard and shalt not make it common Thine oxe shall be slaine before thine eies and thou shalt not eat thereof thine asse shall be violently taken away from before thy face and shall not returne unto thee thy sheepe shall be given unto thine enemies and thou shalt have none to save Thy sonnes and thy daughters shall be given to another people and thine eies shall see and shall faile with longing for them all the day and there shall be no power in thine hand The fruit of thy land and all thy labour shall a people eat up which thou knowest not and thou shalt be onely fraudulently oppressed and crushed all daies And thou shalt be mad for the sight of thine eies which thou shalt see Iehovah will smite thee with an evill bovle on the knees and on the legs wherof thou canst not be healed from the sole of thy foot even unto the top of thine head Iehovah will bring thee and thy king which thou shalt set overthee unto a nation which thou hast not knowne thou or thy fathers and there thou shalt serve other gods wood and stone And thou shalt be for an astonishment for a proverbe and for a by-word among all peoples whither Iehovah shall lead thee Much seed shalt thou carry out into the field and little shalt thou gather in for the Locust shall consume it Thou shalt plant vineyards and dresse them but thou shalt not drinke the wine nor gather the grapes for the worme shall eat it Thou shalt have olive trees in all thy coast but thou shalt not anoint thy selfe with the oile for thine Olive shall cast his fruit Thou shalt beget sonnes and daughters but they shall not be thine for they shall goe into captivity All thy trees and the fruit of thy land shall the grassehopper possesse The stranger that is within thee shall get up above thee on high on high and thou shalt come downe below below He shall lend to thee and thou shalt not lend to him hee shall bee the head and thou shalt bee the taile And all these curses shall come upon thee and shall pursue thee and overtake thee untill thou bee destroyed because thou hearkenedst not unto the voice of Iehovah thy God to keepe his commandements and his statutes which hee hath commanded thee And they shall be upon thee for a signe and for a wonder and upon thy seed for ever Because thou servedst not Iehovah thy God with joyfulnesse and with goodnesse of heart for the abundance of all things Therefore thou shalt serve thine enemies whom Iehovah will send against thee in hunger and in thirst and in nakednesse and in want of all things and hee will put a yoke of iron upon thy necke untill he have destroyed thee Iehovah will bring against thee a nation from far from the end of the earth as the Eagle flieth a nation whose tongue thou shalt not heare A nation of a strong face which will not regard the face of the old nor shew grace to the young And hee shall eat the fruit of thy cattell and the fruit of thy land untill thou hee destroyed which shall not leave unto thee corne new wine or new oile the increase of thy kine or flockes of thy sheepe untill he have destroyed thee And he shall besiege thee in all thy gates until thine high and fenced walls come downe wherein thou trustedst thorowout all thy land and hee shall besiege thee in all thy gates thorowout all thy land which Iehovah thy God hath given unto thee And thou shalt eat the fruit of thy wombe the flesh of thy sonnes and of thy daughters which Iehovah thy God hath given unto thee in the siege and in the straitnesse wherewith thine enemies shall distresse thee The man that is tender among you and very delicate his eie shall bee evill towards his brother and towards the wife of his bosome and towards the remnant of his sonnes which he shall leave So that he will not give to any one of them of the flesh of his sonnes whom hee shall eat because hee hath not left unto him any thing in the siege in the straitnesse wherewith thine enemies shall distresse thee in all thy gates The tender woman among you and delicate which would not adventure the sole of her foot to set it on the ground for delicatenesse and for tendernesse her eie shall bee evill towards the husband of her bosome and towards her sonne and towards her daughter And towards her after-birth that commeth out from betweene her feet and towards her sonnes which shee shall beare for shee shall eat them for want of all things in secret in the siege and in the straitnesse wherewith thine enemy shall distresse thee in thy gates If thou wilt not observe to doe all the words of this Law that are written in this booke to feare this glorious and fearefull name Iehovah thy God And Iehovah will make marvellous thy plagues and the plagues of thy seed plagues great and permanent and sicknesses evill and permanent And he will bring upon thee every disease of Egypt which thou wast afraid because of them and they shall cleave unto the. Also every sicknesse and every plague which is not written in the booke of this Law them will Iehovah bring upon thee until thou be destroyed And yee shall be left with a few men whereas yee were as the starres of the heavens for multitude because thou hearkenedst not unto the voice of Iehovah thy God And it shall be as Iehovah rejoyced over you to doe you good and to multiply you so Iehovah will rejoyce over you to make you perish and to destroy you and ye shall bee plucked from off the Land whither thou goest in to possesse it And Iehovah will scatter thee among all peoples from the end of the earth and unto the end of the earth and there thou shalt serve other gods which thou
of Lyons and mountaines of Leopards Shenir and Hermon This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan taken from him by the Israelites and the Amorites called it Shenir the Sidonians Shirion as Moses telleth in Deut. 3. 9. dens of Lyons This openeth the former and sheweth the danger wherein Christs spouse was dwelling as among Lions and Leopards that is among salvage beastly and idolatrous peoples as David complaineth my soule is among Lions Psal. 57. 4. from which estate Christ calleth and delivereth his chosen who being delivered doe see and observe the perils wherein they were and safe estate whereinto the Lord had brought them So the Apostle writing to the converted Gentiles saith Such were some of you but yee are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 9. 10. 11. Vers. 9. hast ravished mine-heart or hast-taken-away or hast pierced hast wounded my heart the originall is but one word and used onely in this place twise and meaneth the ravishing or drawing of the heart with love and delight The Chaldee expoundeth it Thy love is fixed in the table of mine heart Christ speaketh here to his spouse as a man overcome with love as it is said With the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esa. 62. 5. my sister so hee calleth her out of his love in respect of her adoption and regeneration being borne of God and of her sanctifications as it is written Both hee that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Hebr. 2. 11. And whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12. 50. one of thine eyes or one looke from thine eyes which eyes were in verse 1. likened to doves simple chast pure meane here her faith and the fruits thereof as prayer c. wherewith Christ is greatly affected and delighted chaine of thy necke Heb. of thy neckes that is which hangeth on both sides of thy necke The eye is a naturall part of the body the chaine is an adjoynt and ornament of the body figuring Gods Lawes and Ordinances Pro. 10. 9. as also the graces of his spirit in his people See the notes on chap. 1. 10. Vers. 10. How faire or how beautifull and consequently how gracious how lovely and delightfull are thy loves By loves are meant not onely the affections but the actions also and fruits of love which the Church manifesteth towards Christ by her worke of faith and labour of love and patience of hope and by keeping his commandements 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ causing him to covet her beauty Psal. 45. 11. 12. how much better or how good are thy loves better than wine the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine here he doth the like of her loves towards him signifying how pleasant and acceptable the fruits of his owne graces are in his Church so that the Lord her God delighteth in her and rejoyceth over her Esa. 62. 4. 5. savour of thine ointments that is of the graces of the Spirit wherewith thou art anoynted see the annotations on chap. 1. 3. where the Church extolleth the savour of Christs ointments as here he doth hers spâ—â—es sweet odours or sweet smelling spices for oâ— such the holy anointing oile was made Exod. 30. 23. and with such sometime women were purified Esth. 2. 12. and the dead imbalmed 2 Chro. 16. 14. they were a present for a King 2 Chro. 9 1. 9. Vers. 11. drop the honey combe that is utter sweet words hereby the doctrines and prayers of the Church are commended as sweet and pleasant to the hearers like honey to the taste By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ Ps. 45. 2. so by communication of his grace the speech of his people is with grace Colos. 4. 6. honey and milke under thy tongue honey and milke both of them meane the sweet easie comfortable and nourishing words of faith love holinesse c. the sincere milke of the word whereby the babes in Christ may grow 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies under the similie of abundance of milke so that every one should eate butter and honey Esa. 7. 22. By under the tongue seemeth to be meant the secret and inward parts as the heart and minde as David exalted God under his tongue Psal. 66. 17. to show her sincerity and difference hereby from the lewd woman whose lippes also drop the honey combe but her end is bitter as wormewood Prov. 5. 3. 4. For some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. the words of her mouth are smoother then butter but warre is in their heart Psal. 55. 21. and adders poison is under their lippes Psalme 140. 3. the savour or the smell the odour of thy garments these are the beautifull garments oâ— Sâ—on Esa. 52. 1. the fine linnen cleane and bright the righteousnesse of the Saints Revel 19. 8. who have put on the Lord Iesus Christ Rom. 13. 14. Gal. 3. 27. and in their faith doctrine conversation and administration are holy just and righteous and cloathed with salvation Psal. 132. 9. 16. so that the savour the fame and good report hereof is sweet like the smell of Lebanon where pleasant and odoriferous trees herbs and spices grew in abundance God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14. 15. Thus God promised unto Israel that smell should be as Lebanon through the dew of his grace Hos. 14 5. 6. 7. as when hee first received the blessing the smel of his garments was such that his father compared the smell of his sonne to the smell of a field which the Lord had blessed Gen. 27. 27. Vers. 12. A garden understand from the verses before and after Thou art a garden which is by signification a place closed and fenced and is sowne and planted with hearbs and trees for use and pleasure So in Esa. 5. the Church of Israel is likened to a fenced Vineyard locked or barred that is close shut as the Greeke translateth it shut which is for safetie and defense that no evill should come thereon no enemies should enter For walles doores lockes barres c. are meanes to preserve secure and safe so in figure when the walles of Ierusalem were repaired they were fortified with doores lockes and barres Nehem. 3. 3. 13. But when such fences are wanting or broken downe all things lie open to