Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

THE THIRD BOOKE OF MOSES, CALLED LEVITICVS.

CHAPTER I.

1, God giveth by Moses a Law unto Israel, touch∣ing the Burnt-offerings, 3, of the herd, 10, of the flock, 13, of the fowles.

AND hee called, unto [unspec 1] Moses: and Ieho∣vah spake unto him out of the Tent of the Congregation, saying. Speake unto [unspec 2] the sons of Israel, & say unto thē; when any man of you, shal offer an oblation, to Iehovah: of the cattell, of the herd, & of the flock, ye shall offer your oblation. If his oblation be a Burnt-offring of the herd; let him offer it, a male perfect: [unspec 3] at the doore of the Tent of the congregati∣on, shall he offer it: for his favourable accep∣tation, before Iehovah. And he shall lay his [unspec 4] hand, upon the head of the Burnt-offring: and it shall be favourably accepted for him, to make-atonement for him. And hee shall [unspec 5] kill the yongling of the herd, before Ieho∣vah: and the sons of Aaron, the Priests, shall bring neere the blood, and shall sprinkle the blood upon the Altar round about: which is by the doore of the Tent of the congregati∣on. And he shall flay the Burnt-offring: and [unspec 6] [unspec 7] shall cut it, into the peices therof. And the sons of Aaron the priest, shall put fire, upon the Altar: and shall lay the wood in-order, upon the fire. And the sonnes of Aaron, the [unspec 8] priests, shall lay in order the pieces, the head, & the fat: upon the wood w^ch is on the fire, which is upon the altar. And the inwards [unspec 9] thereof, and the legs thereof, hee shall wash in water: and the priest, shall burne all upon the Altar; it is a Burnt-offring, a Fire-offring, of a favour of rest, unto Iehovah.

And if his oblation be of the flocke: of the [unspec 10] sheepe or of the goats, for a Burnt-offring: he shall offer it, a male perfect. And he shall [unspec 11] kill it, at the side of the altar, northward, be∣fore Iehovah: and the sonnes of Aaron, the priests, shall sprinkle the blood therof upon the altar, round about. And hee shall cut it [unspec 12] into the pieces thereof, and the head therof, and the fat thereof: and the Priest shall lay them in order; upon the wood, which is on the fire, which is upon the altar. And the [unspec 13] inwards and the legs, he shall wash in water: and the Priest shall offer all, and burne it up∣on the altar: it is a Burnt-offring, a Fire-of∣fring, of a savour of rest, unto Iehovah.

And if the Burnt-offring his oblation to [unspec 14] Iehovah, be of the fowle: then hee shall offer his oblation, of turtle-doves, or of yong pi∣geons. And the Priest shall bring it neere, [unspec 15] unto the altar; and he shall cut-with his naile the head thereof, and burne it on the altar: and the blood thereof, shall bee wrung out, upon the side of the altar. And hee shall [unspec 16] plucke away the crop thereof, with the fea∣thers of the same: and shall cast it beside the altar, eastward; into the place of the ashes. And he shall cleave it, with the wings therof, [unspec 17] he shal not divide-it-asunder: and the Priest shall burne it, upon the altar; upon the wood which is upon the fire: it is a Burnt-offring, a Fire offring, of a savour of rest, unto Ieho∣vah.

Annotations.

LEviticus] this name the booke hath from the Greeke translation; because it chiefly treateth of the service and sacrifices, which the Levites used in the Tabernacle. The Hebrew name, is of the first word of the booke Vajikra, that is, And he called. See the like noted upon Genesis & Exodus.

Vers. 1. And he] namely the Lord (whose glory [unspec 1] had filled the Tabernacle, Exod. 40. 35.) called un∣to Moses. So the Greeke also explaineth it: and Thargum Ierusalemy thus, And the word of the Lord called unto Moses. This booke is by the word And, joyned to the former, as a continuance of the hi∣storie. And here beginneth the 24. Section or lecture of the Law, wherof see, Gen. 6. 9. called] The last letter of this word, in Hebrew is written extraordinarily small; where in the Hebrew Doc∣tors suppose some mystery to bee implyed. The manner of calling, was by a voice from the mercy-seat upon the Arke, Numb. 7. 89. Exod. 25. 22. that being a figure of Christ, signified how God by him would teach Israel, how they should serve him in spirit and truth, Ioh. 1. 17. Heb. 1. 1. And God spake not with a lowd thundering voice, as he did on mount Sinai, but with a soft low voice: which the small letter seemeth to intimate. The phrase he called, and Iehovahs name being menti∣oned after, is like that in Exod. 24. 1. he said, come up unto Iehovah. Tent] or as the Chaldee trans∣lateth it Tabernacle, where God and his people met at appointed times, as he promised, Exodus 25. 22. and 30. 36. In Greeke it is, the Tent, (or Tabernacle) of testimonie: by which name Moses also calleth it, in Numb. 1. 53. and Stephen, in Act. 7. 44. As the Tabernacle principally figured Christ, Heb. 9. 11. Ioh. 2. 19 21. so God speaking now from it, who before had spoken on mount Sinai, signified how in the last dayes hee would speake unto us in the Sonne, who by himselfe should purge our sins, Heb. 1. 1. 2. 3.

Vers. 2. offer an oblation] or, an offring, or bring [unspec 2] neere a gift: called in Hebrew Korban, of comming neere unto God thereby: the Greek usually transla∣teth it doron, a gift; and so doth the Holy Ghost in Mark. 7. 11. Mat. 5. 23. and 8. 4. and 23. 18. Hebr. 5 1. And to bring-neere, to weet, unto God, is to offer unto him: for one of these, is used for ano∣ther; as in 1 Chor. 16. 1. they brought neere Burnt∣offrings: for which in 2 Sam. 6. 17. is written, Da∣vid offred Burnt offrings. These offrings under the Law, were figures of Christs offring, who gave himselfe for us, Heb. 10. and by whom wee also present our bodies a living sacrifice, holy, acceptable unto God, Rom. 12. 1. and doe draw nigh unto God, Heb. 7. 19. and offer by him, the sacrifice of praise unto God, continually, Heb. 9. 11. 12. 14. and 13. 15. For the legal sacrifices, could not make him that did the service, perfect as pertaining to the conscience, Heb. 9. 9. And so the wise among the Hebrewes doe acknowledge their ignorance concerning the truth of these mysteries, untill the spirit from above be powred out upon them: yet supposing that they signified the offrings which Michael offreth of the soules of the just; as saith R. Menachem on Levit. 1. But unto us the Apostles have opened these para∣bles, and shewed their full accomplishment by Michael, that is, Christ, Heb. 7. and 8. and 9. and 10. Rev. 12. 7. the herd] or, the Beeves, or Bulls, as the Chaldee expounds them. These cattel of the herd and flock, were the principall sacrifices, both among Iewes and Gentiles: as the law here, and Balaams historie, Numb. 23. 1. 14. 29. and heathen writers manifest. Homer, Iliad. 1. flocke] the word comprehendeth sheepe and goats, as is explai∣ned in verse 10. No beasts might bee sacrificed to God, but these three sorts, beeves, sheepe, or goats: nor any fowles, but turtle-doves and pige∣ons, verse 14. These five kindes of living crea∣tures, (which onely might bee offred to God,) are of the most tame and meeke, profitable and ser∣viceable, harmelesse, sociable, &c. and so were fittest to signifie the like things, in Christ and his people. God appointed not that men should bee killed for sacrifices, (although the heathens and idolatrous Israelites sometimes killed such, Psalme. 106. 37. 38.) because as it was not possible that the blood of Bulls and of Goats should take away sins, Heb. 10. 4 so neither could the blood of men: but God (that is, Christ,) was to purchase his Church with his owne blood, Act. 20. 28.

Verse 3. Burnt-offring] called in Hebrew G〈…〉〈…〉∣lah, [unspec] that is, an Ascension; in Greeke Holocautoma (Hebrewes 10. 6.) that is, an whole-burnt-offring: this was the first and principall sacrifice, where∣with God was served every day by the Church of Israel, Numbers 28. 3. The reason of the name is shewed on Genesis 8. 20. where also it appeareth, that this kinde of sacrifice was not now first insti∣tuted, but observed from the beginning: and kept among the Gentiles, Numbers 23. 1. 2. 3. 2 Kings 3. 27. and 5. 17. The signification was of Christ, that through the eternall spirit offred himselfe, unto God, Hebrewes 9. 14. and 10. 8. 10. and of Christians, that present their bodies a li∣ving sacrifice, holy, acceptable unto God, which is their reasonable service. Romanes 12. 1. There were five sorts of sacrifices ordinary, instituted of God: Burnt-offrings (commanded here,) Meat∣offrings (in Leviticus 2.) Peace-offrings, (in Levi∣ticus 3.) Sinne-offrings, (in Leviticus 4.) and Trespasse-offrings (in Leviticus 5. 15. &c.) a male] so must all burnt offrings of beasts bee, verse 10. but the like is not said of the foules, verse 14. And by the Iewish canons, the fowles might be male or female, Maimony, in Mis. tom. 3. in Maasch hakorbanoth (or treat. of offring the Sacrifices,) Chapt. 1. Sect. 8. perfect] not having any deformitie, want or superfluity of parts without or within; nor other corruption. The Greeke translateth it, without blemish: set the notes on Exodus 12. 5. and Leviticus 22. 21. Thus are we to understand the Prophet, when he saith, Cursed be the deceiver which hath in his flocke a male, [that is, a perfect male,] and voweth, and sacrificeth unto the Lord a corrupt thing, Malac. 1. 14.

It figured Christs perfection in himselfe, and ours in him, Heb. 9. 13. 14. Ephes. 5 27. and teacheth us to honour God with our best things, and to serve him with a perfect heart, 1 Chron. 28. 9. at the doore] within the court, where the Altar was, vers. 5. see this law explained in Leviticus 17. 3. 4. &c. As it was the way of honour unto God, for the Offerer to bring his sacrifice himselfe unto the Sanctuary, and not to send the Priest to take a beast out of his house and offer it for him: so the doore might also lead them unto Christ (who saith, I am the doore of the sheepe, Iohn 10. 7.) by whom wee enter into the holy place, Heb. 10. 19. 20. His bo∣dy was the true Tabernacle and Temple, called a greater and more perfect tabernacle, which the Lord pitched & not man, Heb. 9. 11. and 8. 2. Ioh. 2. 19. 21. The Church was secondarily figured by the Tem∣ple and Tabernacle, Ephesians 2. 21. 22. for his favourable-acceptation] or, for acceptation of him; that hee and his offering may bee favou∣rably accepted of God. This sense, both the Greeke and Chaldee versions yeeld, also the old Latine: and the promise in verse 4. confirmeth it; and the like phrase in Leviticus 23. 11. is so in∣terpreted of all: the contrary whereof, is in Ie∣remy 6. 20. Your Burnt-offrings are not to favourable-acceptation: that is, they are not acceptable. And the Apostle exhorteth, present your bodies a living sacrifice, holy, acceptable unto God, Romans 12. 1. Some take the words of this Law here to meane, according to the good will of him that offe∣reth; that he should not sacrifice to God by com∣pulsion, but of his owne voluntary will, for God loveth a chearfull giver, 2 Corinth. 9. 7. In the former sense, it taught men to offer in the faith of Christ, without which it is unpossible to please God. Hebrewes 11. 6. and by faith, Abel offred unto God, a more excellent sacrifice then Cain, Hebr. 11. 4.

Vers. 4. shall lay his hand] or, impose his hand; [unspec 4] and by hand seemeth to be meant his hands; as else-where is expressed, Leviticus 16. 21. The man that brought the offring, was to lay or impose hands himselfe upon it while it was alive; thereby disburdening himselfe of sinne, and laying it upon the sacrifice, Leviticus 16. 21. and testifying his faith in Christ the true sacri∣fice to bee slaine for him. The Hebrew Doctors say, All oblations of beasts, which a particular per∣son offreth either of debt or voluntarily, hee layeth hands on them whiles they are alive; except it bee the first-borne, and the tithe, and the Passeover. All doe impose hands, excepting the deafe, the foole, and a childe, and a servant, and a woman, and the blinde, and the stranger. Neither may a messenger impose hands, for there is no imposition but by the owners; as it is written, AND HEE SHALL LAY HIS HAND; not his wives hand, nor his servants, nor his messengers. Five that bring one sacrifice, all doe lay hands upon it, one after another, not all together. Who so dyeth, and leaveth oblati∣ons, burnt-offring, or peace-offrings; his heyre is to bring the same, and lay hands upon it, &c. There is no imposition of hands on the sacrifices of the Congre∣gation, save two; on the scape Goat, Leviticus 16. 21. and the Sinne-offring, Leviticus 4. 15. They lay on no hands but in the court: if they doe it without the court, they must lay on hands againe within. And in the place where they impose hands, they kill it. And the killing is immediately after the imposition. And hee that imposeth, must doe it with all his might, with both his hands upon the head of the beast, not upon the necke or sides: and nothing may bee be∣tweene his hands and the beast. Hee layeth his hands betweene the two hornes, and confesseth upon the sin∣offring, the iniquity of sinne, and upon the trespasse∣offring, the iniquity of trespasse: and upon the burnt of∣fring hee confesseth the iniquity of doing that hee should not, and not doing that hee ought, &c Maimony, in treat. of offring sacrifices, Chapt. 3. Sect. 6. 8. 9. &c. But as for sacrifices of fowles (verse 14.) there was no charge to impose hands on them: Maimony, ibidem, Sect. 7. make-atonement] or, expiate, make-reconciliation, which is usually meant in re∣gard of mans sinne, and Gods wrath for the same, Leviticus 4. 20. &c. The Hebrew Capper, signi∣fieth covering; not as with a garment (which may easily be taken off,) but as with plaister that clea∣veth, Genesis 6. 14. and is applyed to the cove∣ring, that is, the appeasing of an angry counte∣nance, Genesis 32. 20. and so for the anger of God, which is appeased by the burnt-offring of Christs body, for he is the Atonement (or, Reconci∣liation) for our sinnes: Dan. 9. 24. 1 Iohn 2. 2. Heb. 10. 8. 10. Thus the Burnt-offring was for atonement and remission of sinnes, Iob 42. 8. to weet, generall sinnes, and such as often are un∣knowne to men, (as Iob offred burnt offrings, say∣ing, it may be that my sonnes have sinned, Iob 1. 5.) Whereas for speciall sinnes, there was a speciall sa∣crifice and sinne-offring, Leviticus 4. And both the Burnt-offring, and Sinne-offring are joyned in Christs offring up of his owne body for us, Psal. 40. Hebr. 10. 5. 6. &c. Also Burnt-offrings were given in signe of thankfulnesse to God, and so be∣tokened a new creature and holy life, Psalm. 51. 19. 20. 21. and 66. 13. 14. 15. Gen. 8. 20. For this cause the Burnt-offring is first taught, as be∣ing the principall and most common, offred daily for the Church: and when other sorts of sacrifices were brought, this burnt-offring was alwayes one; See Leviticus 9. 8. 12. 15. 16. and 12. 6. and 14. 19. 20. and 16. 15. 24. Num. 6. 10. 11. and 7. 15. 16. and 29. 2. Iudg. 20. 26.

Vers. 5. he shall kill] in Greeke, they shall kill: [unspec 5] meaning the Priests or Levites. For whereas it followeth, the sonnes of Aaron the Priests, shall of∣fer the blood; this killing is not restrained to them as the offring of the blood, but might be perfor∣med also by the Levites, that were given to helpe the Priests in their service, Num. 8. 19. So though the Priests killed, in 2 Chron. 29. 24. yet the like is said also of the Levites, that they killed, and the Priests sprinkled the blood from their hands, and the Levites flayed, 2 Chron. 35. 10. 11. Also in 2 Chr. 30. 17. The Levites had the charge of the killing of the Passeovers. This killing therefore, and the slay∣ing after mentioned in vers. 6. was not strictly tied

to the Priests office, as some other things were, in Numb. 3. 10. So in the Hebrew Canons they say, The killing of the holy things may be done by strangers, [such as are not of Aarons seed,] even of the most holy things; whether they be the holy things of a particular person, or of the congregation: Maimo∣ny in Biath hamikdash, Chap. 9. Sect. 6. The place of killing was on the North side of the Altar, V. 11. And the Iewes have a tradition, that the morning sacrifice was killed at the Northwest, and the even∣ing sacrifice at the Northeast, that it might bee over against the Sunne: Maimony in Tamidin (or, treat. of the Daily sacrifices,) chap. 1. Sect. 11. The slaying of the sacrifices, figured the death of Christ, of whom it is prophesied, Messiah shall be cut off, (or slaine) Daniel 9. 26. for, without shedding of blood, there is no remission. Heb. 9. 22. It figured secondly, the mortifying of Gods people, by his Word, Spirit, and participation of Christs af∣flictions; as, Mortifie (or kill) therefore your mem∣bers which are upon the earth, Colossians 3. 5. and If ye through the spirit doe mortifie the deeds of the bo∣die, ye shall live, Roman. 8. 13. whereby is meant a ceasing from sinne, 1 Peter 4. 1. 2. And, For thy sake, we are killed all the day; wee are accounted as sheepe of slaughter, Rom. 8 36. yongling of the herd] that is, the yong bull, or calfe, as the Greeke translateth it: Hebrew, sonne of the herd: see Ge∣nesis 18. 7. In Mich. 6. 6. such sacrifices are called sonnes of a yeere, that is, young bulls, or bullockes of the first yeere, not older: see the notes on Exo∣dus 12. 5. and 29. 1. before Iehovah] in the court of the Sanctuary, where all sacrifices must be slaine, Levit. 17. 3. 4. and unto God onely, not to creatures: for he that sacrificed to any, save unto Iehovah onely, was utterly to be destroyed, Exo∣dus 22. 20. bring neere] unto the altar: or of∣fer it. And this immediately; and out of the court it might by no meanes be caried. The blood of the holy things, that goeth out of the court, becomes unal∣lowable for sacrifice; and though they bring it in again, and sprinkle it on the altar, it is not acceptable: saith Maimony, in treat of holy things polluted, chapt. 1. Sect. 35. sprinkle] or, as the Greeke translateth, poure-on; for the originall word signifieth a pou∣ring-on with sprinkling; and this was in large measure, that the corners of the Altar were filled with blood, Zach. 9. 15. Therefore the Iewish canons say, that the sacrificers were to indeavor to receive all the blood; and the sacrifices of which lesse blood was received then sufficed for the sprinkling, the blood was not sanctified. When the Priest tooke the blood in the bowle, he sprinkled thereof two sprinklings, upon the two corners of the Altar overthwartly on the northeast borne, and on the southwest horne. And this must bee so thicke, that by the twice sprinkling, the blood may be found on the foure sides of the Altar, as it is written (Leviticus 1.) ROVND ABOVT. And the rest of the blood, is poured at the bottome of the Altar on the south side. Maimony treat. of of∣fring the sacrifices, chap. 4. Sect. 8. and Chapter 5. Sect. 6. This sprinkling had a foreshadowing of the sprinkling of the blood of Iesus Christ, 1 Peter 1. 2. Esay 52. 15. And unto this rite of powring the blood at the bottome of the Altar, (commanded in Leviticus 4. 7.) that mystery hath reference, of the soules of them that were slaine for the word of God, seene under the Altar, Rev. 6. 9.

Vers. 6. he shall] the Greeke translateth, they shall [unspec 6] flay; it is meant of the Priests and Levites which were to assist the Priests in offring all burnt sacri∣fices, 1 Chron. 23. 31. as before they helped to kill, verse 5. and as appeareth, by 2 Chronic. 29. 34. where the Priests were too few, and not able to flay all the burnt-offrings; therefore their brethren the Le∣vites helped them. The Priest also had the skinne of the burnt-offring which hee offred, Leviticus 7. 8. They flayed not untill the blood was sprinkled: saith Maimony, treat. of offring the sacrifices, ch. 5. sect. 18. This flaying signified also the afflictions of Christ and his people, Mic. 3. 3. Matth. 27. 28. and the opening and making bare of the mystery of Christ by the Gospell, Galat. 3. 1. the pie∣ces thereof] the naturall pieces, or members (as the Greeke translateth it,) as head, brest, legges, &c. it might not bee a confused or disordered mang∣ling. The manner of it, Maimony sheweth particu∣larly, in his said treat. of offring sacrifices, chap. 6. where he mentioneth the cutting off of the head first, then of the legges or thighes, of the forefeet, and or the hinder feet, of the brest, of the sides, of the necke; of the Cane (or chanell bone) of the shoulder, of the Chine (or backe bone,) and of the Rumpe. The Liver was left hanging on the right side; the heart and the lungs, on the channell bone; the milt, on the left side; and the kidneyes on the rump. And to this question, why the grea∣ter members were not cut into small pieces? he answe∣reth, because it is written, he shall cut it into the pieces thereof, and not, shall cut it into pieces. The Chaldee also here translateth, hee shall divide it by the mem∣bers thereof. From this custome of dividing the sacrifices, it seemeth the Greeke interpreters thus translated and expounded the words of God to Kain; If thou offer aright, and dividest not aright. hast thou not sinned? Genesis 4. 7. It figured the worke of the Ministery in the Church, rightly di∣viding the word of truth, 2 Tim. 2. 15. and so prea∣ching the Gospell, that before mens eyes Iesus Christ may be evidently-set-forth, and as it were crucified among them, Galat. 3. 1. Esay 66. 21. It also signified the effect of Gods word in us, pier∣cing even to the dividing asunder of the soule and spi∣rit, of the joynts and marrow, and a discerner of the thoughts and intents of the heart. Heb 4. 12.

Vers. 7. put fire] Hebrew, give fire. This may be understood of making and ordering the fire, which was continually nourished upon the Altar, Levi∣ticus 6. 12. 13. and which at first came downe from heaven, Levit. 9. 24. But the Hebrew Doc∣tors, from these words say, although that fire came downe from heaven, it is here commanded to bring com∣mon fire. Maimony, treat. of the Daily oblation Chap. 2. Sect. 1. It figured the continuall ministra∣tion of the Spirit, by Christ and his ministers preaching of the Gospell, Matth. 3. 11. Gal. 3. 6. Ier. 23. 29. and especially the preaching of the Crosse, and afflictions of Christ and his people,

Gal. 6. 12. 14. 1 Pet. 4. 12. 13. 14. lay the wood] of this ordering see the notes on Levit. 6. 12. Moreover the wood (as also the salt) for all sacrifices, was to be the Congregations publike: and no parti∣cular person, might bring salt or wood for his oblation, from his owne house: saith Maimony, in treat. Of things forbidden to come on the Altar, Chap. 5. Sect. 13 Hereupon publike order was taken in Nehem. 10. 34. and 13. 31. for the Wood offring, (or Korban) to have it brought into the house of God, at times appointed. The Hebrew Doctors say, that in the moneth Ab (the fift moneth, which wee call Iuly) they hewed wood for the Korban (or offring) Iakob ben Aser, in Orach chajim.

Vers. 8. the pieces] When they had cut in pieces the burnt offring, they brought all the pieces to the foot∣stall [unspec 8] (of the altar) and salted them there, (as is com∣manded, Levit. 2. 13. Ezek. 43. 24.) Afterwards, they laid all the pieces on the top of the Altar. Then taking away the synew that shranke, (wherof see Gen. 32. 32.) on the top of the Altar, they shrew it upon the ashes which were in the midst of the altar. Then sprink∣led (or strowed) they all the pieces upon the fire, as it is written (in Deut. 12. 27.) OF THE FLESH, AND OF THE BLOOD: even as the blood was sprinkled, so all the flesh was sprinkled. And after they were sprinkled, they laid them in order againe upon the fire, as it is written, (Levit. 1. 12.) And the Priest shall lay them in order. Maimony, treat. of offring the sacrifices, chap. 6. sect. 4. This dividing and lay∣ing by pieces on the Altar, was observed in all burnt-offrings; see Exod. 29. 17. 18. 1 King. 18. 23. 33. Levit. 8. 20. 21. and 9. 13. the fat] The Hebrew Peder, is used onely here, and in v. 12. and in Levit. 8. 20. and is thought to bee the fat-caule, or midriffe, that parteth the intrailes. The Greeke and Chaldee both translate it fat.

Vers. 9. in water] not in wine, nor in any mixture, [unspec 9] or other liquor. And the inwards they washed not lesse then three times: saith Maimony in treat. of offring the sacrific. Chap. 6. Sect. 6. The washing of the in∣wards, and of the legs (or the feet, as the Greeke translateth; signified our purification by the spirit of Christ, sprinkled in our hearts from an evill conscience, and washed in our bodies with pure water, Ezek. 36. 25. Heb. 10 22. He that is washed, needeth not save to wash his feet; Iohn 1••. 10. the Priest] Michael (that is, Christ, Revel. 12. 7.) he is the great Priest that is on high, and he offreth the soules of the just, like the daily offrings made by fire: saith R. Menachem on Levit. 6. shall burne] to weet, as perfume, as the word implyeth. It bur∣ned upon the altar, all night, untill the morning, Levit. 6. 9. Howbeit, they offred no offrings but by day; as it is written (Lev. 7. 38.) in the day that hee commanded the sonnes of Israel to offer, &c. in the day, and not in the night. Therefore they slay no sacrifices, but by day, nor sprinkle any blood, but in the day of the killing: but the sacrifices whose blood is sprinkled by day, they burne their fat, &c. all the night; and so the members of the burnt offring, they burne them in the night, &c. Maimony, treat. of offring the sacrific. ch. 4. sect. 1. 2. This burning of sacrifices, signified the consecrating of Christ through afflictions and sufferings; and the like fiery trials which his people must undergoe: Hebrewes 2. 10. and 13. 11. 12. 1 Peter 4. 1. 12. Zachar. 13. 9. For every one shall be salted with fire, and every sacrifice shall bee salted with salt, Marke 9. 49. It figured also the worke of Gods Spirit, Matth. 3. 11. it is] or, it shall bee: these words, it is, are added also in the Greeke version, and rightly from the 13. and 17. verses following. of rest] that is, of sweet savour, as the Greeke translateth. The Chaldee expoundeth it, which shall bee received with favourable-acceptation before the Lord. See the notes on Genesis 8. 21. It figured the sweet savour of Christs sacrifice, (and of ours in him) unto God, Ephesians 5. 2. Romanes 12. 1. 1 Pe∣ter 2. 5. For as a sweet smell refresheth and quie∣teth the senses, so Christs oblation appeaseth Gods Spirit. Therefore the Priest also prayed for the offerer, (figuring Christs mediation) and so by prayer and oblation pacified Gods wrath, as appeareth by Iob 42. 8. where God sayd, Goe to my servant Iob, and offer up for your selves a burnt offring, and my servant Iob shall pray for you, for I will accept his face: lest I deale with you after your folly. So Darius ordained that beasts should be gi∣ven the Iewes, for the Burnt-offrings of the God of heaven, that they might offer Sacrifices of rest, unto the God of heaven, and pray for the life of the King, and of his sonnes, Ezr. 6. 9. 10.

Vers. 10. sheepe] or, young-rammes; which the [unspec 10] Greeke here translateth lambes. They were of the first yeere, Exodus 29. 38. For the Hebrew Chesob, (called also Chebes, Levitie. 4. 32. where∣upon the Dutch Schaep, and English Sheepe; by transplacing the letters, is derived;) wheresoever these are spoken of in the Law, are sheepe of the first yeere. And wheresoever Ajil er Aelim (Rammes) are mentioned; they are males of the second yeere: saith Maimony, treat. of offring the sacrifices, chap. 1. s. 14 These also figured Christ the lambe of God, Esay 53. 7. Iohn 1. 29. or of the goats] the law ex∣presseth severall kinds by themselves: hereupon the Hebrewes gather, it may not be a beast of di∣vers kinds, part like a sheepe, and part like a goat: nor borne of such mixture, no nor like ano∣ther kind; as if a sheepe bring forth her young like a goat, or a goat like a sheepe, it is not lawfull to bring such a beast upon the Altar: Maimony in Issureimizbeach, ch. 3. S. 4. 5. &c.

Vers. 11. the side] or, the thigh of the Altar; [unspec 11] and so vpon the ground, as the Altar standeth: whereupon the Hebrew Canons say, That if a Beast bee hanged up and killed in the ayre of the Court, it is polluted. Maimony treat. of holy things polluted, Chapt. 1. Sect. 16. In killing the daily Burnt-offrings of the Church (mentioned in Numbers 28. 3.) they bound the Lambe, and laid his head to the South, his face to the West; the slayer stood on the East side, with his face to the West. The morning sacrifice hee killed by the North-west horne of the Altar; the evening sacrifice, by the North-east horne. Thalmud Bab. in Tamidin, chapter 4. northward] on the North side of the altar; which is also to bee understood of the

yong Bull forementioned, and of other the most holy sacrifices, as of the Sin-offring, Lev. 6. 25. and the trespasse-offring, Lev. 7. 1. 2. Of all sacrifices, they receive the blood in a vessell of ministration, by the hand of a Priest: but the place of killing them, and the place of receiving the blood, is not alike in them all. For the holy of holies, they kill not them, nor receive their blood, but on the northside of the Altar: but the light holy things, them they kill, and receive their blood, in any place of the Courtyard: saith Maimony, treat▪ of offring the sacrif▪ chap. 5. sect. 1. 2. The most holy things that are killed on the southside, or whose blood is recei∣ved on the south side, are polluted, Maimony treat. of holy things polluted, Chap. 1. Sect. 7. The Hebrew Doctors gather a mystery here; that as it is said in Ier. 1. 14. Out of the North, an evill should breake forth, &c. therefore to restraine the evils, or judge∣ments of God, the Burnt-offrings and Sinne∣offrings were slayne on the northside of the Altar. R. Menachem: and Baal Hatturim, on Lev. 1.

Vers. 12. the Priest shall lay] Chazkuni observeth, [unspec 12] that of the bullock, which was a great beast, it was said, in vers. 8. they (the Priests) shall lay: but of the sheepe which was a small beast, it is written, he (the Priest) shall lay.

Vers. 13. offer all] or, bring neere all, and burne it: [unspec 13] see vers. 9. The wool that was on the sheeps head, and the hayre on the Goats beard, and the bones and the si∣newes, and the hornes and the hoofes: whiles they clea∣ved to the members, they burned all: saith Maimony treat. of offring the sacr. chap. 6. sect. 2. It signified all Christ and whatsoever he hath suffered and done, to be ours by faith, Gal. 1. 20. and that wee also give our selves wholly unto God by him, 1 Thes∣salon. 5. 23.

Vers. 14. Turtle doves] of the Hebrew Tor, the [unspec 14] Latine Turtur, and English Turtle are deriued: and the voice of this fowle, agreeth with the name. Here is no difference put of male or female, of per∣fect or blemished: howbeit, the Hebrew Doctors gather by proportion from the former lawes, that although lesser blemishes disable not doves from sacrifices, yet the greater doe, as if they want an eye, or a foot, &c. it is not lawfull to bring them upon the altar. Also they say, Young Turtles are unlawfull, and old Doves are unlawfull. Yong pigeons are allowable, so long as if one plucke the wing, the place whereout he plucketh, fill up with blood. And turtles are allowable, after that they wexe golden coloured; [as Psalm. 68. 14.] Maimony tom. 3. in Issure Mizbeach. Chap. 3. Sect. 1. 2. yong pigeons] Hebr. sonnes of the dove. The holy Ghost in Greeke translateth these sonnes, young ones, Luke 2. 24. from Levit. 12. The Turtle doves were to be old, not young: the pige∣ons, young, not old: saith also R. Sol. Iarchi. on Lev. 1. These were sacrifices for the poorer sort, that were not able to bring a lambe, Levit. 5. 7. and 12. 8. Therefore the daily burnt-offring of the Church of Israel, was two Lambes, Numbers 28. 3. and by the Hebrew Canons, The Congregation never offred sowle, Maimony, treat of offring sacrific. chap∣ter 1▪ Sect. 4. The D••ve is a creature sociable, innocent, chaste, mournfull, quiet, fearfull, given to meditation: and unto such, Gods people are often likened: See Song. 2. 14. and 4. 1. Matth. 10. 16. Esay 38. 14. and 59. 11. and 60. 8. Eze∣kiel 7. 16. Hosea 11. 11. Psal. 74 19.

Vers. 15. bring-it-neere] or, offer it at the Altar▪ [unspec 15] cut-with-his-nayle] The Hebrew Malak, is found onely here, and in Leviticus 5. 8. which the Greeke interpreteth Apokniso, to cut with the nayle of ones finger. By this meanes the blood came out, but the head was not thereby parted from the body, Leviticus 5. 8. The manner (as the Hebrew Doctors have recorded) was thus: The Priest went up on the footstall (of the Altar) and turned in compasse and came to the South-east horne, and there hee tooke the head from the necke, and divided them asunder: [and herein the burnt▪ offring differed from the Sinne-offring, which might not be divided, Levit. 5. 8.] and if he de∣vided it not, it was unlawfull. Then wrung he out the blood of the head and the blood of the body, upon the side of the Altar, &c. and hee tooke the head, and returning to that place of the Altar where hee cut it with his nayle, hee rubbed it with salt, and sprinkled it upon the fire-offrings. And hee came to the body, and pluckt away with his hand, the crop and skinne that was upon it, with the meat, and the entrailes that came-out therewith, and threw the•• into the place of the ashes. And hee clave it with the wings thereof with his hand without a knife and divided it not asunder: then hee rubbed it with salt, and sprinkled it upon the fire-offrings. Hee that cut the necke with a knife, or (did cut it) on the side••, it was not Melicah [the cutting with the nayle here commanded;] but as if it had beene strangled, or had bled at the nose: [which was an unlawfull way of killing.] Maimony treat. of offring sacrific. chap. 6. Sect. 20. 21. 22. 23.

Vers. 16. fethers of the same] or, filth of the same; to weet, of the crop, for thereunto (by the gen∣der) it hath reference; and is therefore by Onke∣los the Chaldee paraphrast translated the meat of the same, which was in the crop; and the Chalde•• called Ionathans, expoundeth it, the dung (or, filth) thereof: but the Greeke translateth it, fether••, as elsewhere the Hebrew word signifieth. eastward] that was neerest the doore, and furthest from the Sanctuary: ready to be caried out, Levi••. 6. 10. 11. to teach that all uncleannesse was to be removed out of Gods sight: for holinesse be∣commeth his house, Psalme 93. 5. And so it fi∣gured the holinesse that was in Christ our sacri∣fice, who without all sinne or uncleannesse of∣fered himselfe unto God for us; by which also hee clensed and purified his people, and their service of God, Heb 9. 14.

Vers. 17. with the wings] that is, having them on. And the not dividing it asunder, might fore-shadow the manner of Christs death, of whom 〈◊〉〈◊〉 bone was not broken: Iohn 19. 33. 36. And how we should give up our selves wholly unto God by him, 1 Thess. 5. 23. So in Lev. 5. 8. of rest] Greeke, of sweet-smell: see vers. 9. God com∣forteth the poore, by promising the like accep∣tance of, and delight in his small sacrifice; as in the Bulls, Rammes, Goats, of the richer sort: For 〈◊〉〈◊〉

there be first a willing minde, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12. These Burnt offrings pleased God, and were a sweet savour unto him, not in them∣selves, but in Christ, in whose faith the godly of∣fred them, till the time of reformation. As for the outward sacrifices, God testifieth, I desired mercie and not sacrifice: and the knowledge of God, more then Burnt offrings, Hos. 6. 6. and David saying that the Lord delighted not in sacrifice, nor would accept of a Burnt-offring, addeth, The sacrifices of God, are abro∣ken spirit, &c. Psal 51. 18. 19. And the wisest of the Scribes of old, could say, that to love (God) with all the heart, and with all the understanding, and with all the soule, and with all the strength; and to love his neigh∣bour as himselfe: is more then all Burnt-offrings and Sa∣crifices. Mark. 12. 33.

CHAP. II.

1, The meat-offring of flowre, with oile and incense. 4, The Meat-offring baked in the oven; Cakes, or Wa∣fers. 5, The Meat-offring baked on a plate, 7, or in a frying-pan: 11. all without Leaven. 12. 14. The Meat-offring of the first fruits in the eare. 13, The salt of the offrings.

AND a soule, when it will offer an ob∣lation [unspec 1] of Meat-offring, unto Iehovah; his oblation shall be, of fine-flowre: and he shall powre oile upon it, and put fran∣kincense upon it. And hee shall bring it, unto [unspec 2] the sonnes of Aaron, the Priests: and hee shall take thereout his handfull, of the flowre thereof, and of the oile thereof; with all the frankincense thereof: and the Priest shall burne the memoriall thereof, on the Altar; a Fyre-offring, of a savour of rest, unto Ieho∣vah. And the remnant of the Meat-offring, [unspec 3] shall be Aarons, and his sonnes: it is Holy of holyes, of Iehovahs Fyre-offrings.

And when thou shalt offer, an oblation of [unspec 4] a Meat-offring, baked in the oven: it shall be of fine-flowre, unlevened cakes mingled with oile; or unlevened wafers, anoynted with oile.

And if thy oblation, be a Meat-offring on a pan: it shall be of fine-flowre, mingled with [unspec 5] oile, unlevened. Thou shalt part it in pieces, [unspec 6] and powre oile thereon: it is a Meat-offring.

And if thy oblation, be a Meat-offring of [unspec 7] the frying-pan: it shall bee made of fine-flowre, with oile. And thou shalt bring the [unspec 8] Meat-offring, which shall be made of these things, unto Iehovah: and he shall offer it un∣to the Priest, and hee shall bring it unto the Altar. And the Priest shall take-up from the [unspec 9] Meat-offring, a memoriall thereof, and shall burne it upon the Altar: a Fyre offring, of a [unspec 10] savour of rest, unto Iehovah. And the rem∣nant of the Meat-offring, shall be Aarons and his sonnes: it is Holy of holyes, of Iehovahs Fyre-offrings. No Meat-offring, which yee [unspec 11] shall offer unto Iehovah, shall be made with leven: for ye shall not burne any old-leven, nor any honey, in a Fyre-offring unto Ieho∣vah. In the oblation of the first-fruits, ye shall [unspec 12] offer them unto Iehovah: but they shall not ascend on the Altar, for a savour of rest. And [unspec 13] every oblation of thy Meat-offring, thou shalt salt with salt: and thou shalt not let cease, the salt of the covenant of thy God, from on thy meat-offring: with every obla∣tion of thine, thou shalt offer salt.

And if thou shalt offer, a Meat-offring of [unspec 14] first fruits, to Iehovah: thou shalt offer for the Meat-offring of thy first fruits, greene∣ears-of-corne parched in the fire, ground-corne out of the full-eare. And thou shalt put [unspec 15] oile upon it, and lay frankincense upon it: it is a Meat-offring. And the Priest shall burne [unspec 16] the memoriall of it, of the ground-corne thereof, and of the oile thereof, with all the frankincense thereof: a Fyre-offring unto Iehovah.

Annotations.

ASoule] that is, a person, or man, as the Chaldee [unspec 1] translateth it. Therefore in the next words he saith, his oblation, and he shall poure: as shewing a man to be meant. See the notes on Gen. 12. 5. and 14. 21. when it] or, if he will offer, to weet, volun∣tarily. A particular person might bring a voluntary meat-offring, though he were the anoynted Priest: but the Congregation brought no voluntary Meat-offring; saith Chazkuni, on this place. an oblation of Meat-offring:] Hebr. korban Minchah; that is, the offring (or gift,) called Minchah: which was of things without life, as flowre, cakes, wafers, &c. Minchah was generally any solemne gift or Pre∣sent, unto God or man, 1 Sam. 10. 27. in speciall a present or sacrifice unto God, Gen. 4. 3. 4. more specially, an offring of the fruits of the earth, of us now called a Meat-offring: we might call it a Wheat∣offring, for it was for the most part, of the flowre of wheat: Ezek. 45. 13. 15. 1 Chron. 21. 23. Exod. 29. 2. The Greeke sometime keepeth the Hebrew name Manaa, Ezek. 46. 5. 7. 11. &c. in this place and often elsewhere, Thusia, a sacrifice; and in Psal. 40. 7. prosphora, an offring: and this the Apostle fol∣loweth, Heb. 10. 5. 8. 10. and the former Thusia, is approved in Mark. 9. 49. from Levit. 2. 13. and in Act. 7. 42. from Amos 5. 25. Of these, some were Meat-offrings of the Congregation, some of particular

persons. The congregations offrings were three; the wa∣ved sheafe, (Levit. 23. 10. 11.) the two wave-loaves, (Levit. 23. 17.) and the shew bread made every weeke, (Levit. 24. 〈…〉〈…〉.) This (Shew bread) came not on the Altar, but was all eaten by the Priests. The particular persons Meat offrings were nine: and all of them came to the Alta••. 1. The poore mans Meat offring for sinne, (Levit. 5. 11.) 2. the jealousy offring, (Num. 5. 15.) 3. The Meat-offring of Initiation, which every Priest offred when he first entred into his service, (Levit. 8. 26. 28.) 4. The Meat-offring which the high Priest offred every day,) Levit. 6. 20.) 5. The Meat offring of fine-〈…〉〈…〉re▪ 6. The Meat offring baked on a plate; 7. in a 〈…〉〈…〉ing-pan: 8. in an oven, 9. or wafers; (all mentioned in Levit. 2.) and all these five kindes came for vowe••, or for voluntary offrings. Maimony; treat▪ of offring the sacrifices, chap. 12. Sect. 1. 3. 4. The Minchah or Meat-offring was primarily a fi∣gure of Christ his oblation, who gave himselfe for us, an Oblation and a sacrifice to God, for a sweet-smelling savour, Eph. 5. 2. So the Apostle openeth it, in Heb. 10. from the 40. Psalme; Sacrifice and Oblati∣on (Minchah) thou wouldest not, but a bodie hast thou prepared mee, &c. Above when he said, Sacrifice and Oblation, and Burnt offrings, and offrings for sin, thou wouldest not, &c. then said he, Loe I come to doe thy will. O God, &c. By the which will, we are sanctified; through the offring of the body of Iesus Christ once. Heb. 10. 5. 8. 9. 10. So that in the Oblation of Christs body, this legall service was accomplished and ended: for it served also to expiate sinnes; as the Lord sware that the iniquitie o〈…〉〈…〉 Elies house should not be purged with sacrifice or Minchah (Meat∣offring) for ever, 1 Sam. 3. 14. and as David sheweth saying, If the Lord have styrred thee up against mee, let him smell (that is, favourably accept) a Minchah (or Meat-offring) 1 Sam. 26. 19. Therefore when Christ himself was come, this Meat offring ceased, as was foretold in Dan. 9. 27. he shal cause the sacrifice & the Minchah to cease. Secondly, it figured the per∣sons of Christians, who through him are cleansed and sanctified to be pure oblations unto God; as it was prophesied, They shall bring all your brethren for a Minchah (a Meat offring) unto the Lord, out of all the Gentiles, &c. as the sonnes of Israel bring a Meat∣offring (Minchah) in a cleane vessell, into the house of the LORD; Esay. 66. 20. The accomplishment whereof the Apostle sheweth to have beene by his ministration of the Gospell of God, unto the Gen∣tiles; that the Oblation (Prosphora) of the Gentiles, might be acceptable, being sanctified by the Holy Ghost, Rom. 15. 16. Thirdly, it figured the fruits of grace and good workes that Christians are to performe both towards God and men. Towards God, by prayer and thanksgiving; as David saith, Let my prayer be directed as incense before thee; the lifting up of my hands, as the evening Minchah (or Oblation) Psal. 141. 2. So when the Lord told the Iewes, I will not accept a Minchah (or Meat-offring) at your hand; he addeth, For from the rising of the Sunne, even unto the going downe of the same, my name shall be great among the Gentiles; and in every place, incense shall be offered unto my name, and a pure Meat offring: Mal. 1. 10. 11. which is fulfilled, when men pray every where, lifting up holy hands, as the Apostle teacheth, 1 Tim. 2. 8. Towards men also, good workes are as sacrifices unto God, as it is written, To doe good and to communicate forget not, for with such sacrifices, God is well pleased, Heb. 13. 16. so the benevolence sent from the Church of Philippi, to the Apostle, was an odour of a sweet smell, a sacrifice acceptable, wel∣pleasing unto God. Phil. 4. 18. Now because the Meat∣offrings here prescribed, had oile and frankincense with them, whereas the Meat-offring which the poore man brought for his Sinne, was to have nei∣ther of both, Levit. 5. 11. it seemeth the chiefe thing here figured, was the new creature, and ho∣ly estate which wee have in Christ: that as our re∣conciliation unto God in Christ, was signified by the Burnt∣offring, Levit. 1. so the sanctification of our persons and actions, and the acceptation of them before God through his grace in Christ, was signified by this Meat-offring. fine-flowre] of wheat, Exod. 29. 2. Ezr. 6. 9. 1 Chro. 21. 23. all the Meat-offrings were of wheaten flowre, except the jealousy offring, and the waved sheaf, (Num. 5. Levit. 23.) which were of barley. And for the quantity, All Meat-offrings that were brought upon the Altar, not any of them was lesse then the tenth part (of an E∣phah, as Lev. 5. 11. and 6. 20. that is, an Omer, as Exod. 16. 36.) The five Meat-offrings (mentioned in this chapter) that are brought for vow and volun∣tary sacrifice be may bring of them so much as he please, though 1000. tenth parts: but the Meat offrings of the sheaf, and of the sinner, and of jealousie, and of initi∣ation, and the high priests meat-offring, every one of them is but one tenth part, neither lesse nor more; saith Maimony, in treat, of offring the sacrifice, chap. 12. Sect. 2. 5. Also for the quality, as all things offred to God were to be of the best, and without corrup∣tion, so the Meat-offrings. The flowre might not be such as wherein wormes bred, or made or wormeaten wheat; nor mixt with oile that had a ranke smell, or ill taste, &c. Maimony, in Issure▪ mizbeach, chap. 6. S. 1. pure oile] Sol. Iarchi no∣teth that the oile was poured vpon all of it; the frankin∣cense, was put upon part of it, on the one side. Other of the Hebrewes also say; every Meat-offring that is of∣fred upon the altar, must have oile and frankincense; a Log of oile (that is, halfe a pinte of oile, whereof see Lev. 14. 10.) for every tenth deale, and a handfull of frankincense, for euery Meat-offring, whether it be of one tenth deale, or of sixtie; for they bring not moe then 60. tenth deales in one vessell. Except the jealousy of∣fring, and the sin offring, (Num. 5. 15. Levit. 5. 11.) for they have no oile nor incense. Maimony, treat, o•• offring the sacrifice, chap. 12. S. 7. The flowre of wheat, signified the perfect and pure estate of Christ, and of all Christians (with their service) in him; pur∣ged from the branne of naturall corruption, Heb. 10. 5. Esa. 66. 20. The oile signified the graces and comforts of the holy Ghost, whereby wee serve God with gladnesse: Psal. 45. 7. Luk. 4. 18. 1 Ioh. 2. 20. 27. The frankincense, figured the sweet odour whereby they are acceptable to the Lord: Song 3. 6. Ier. 6. 20. Ephes. 5. 2. Rom. 12. 1. The man∣ner of making the Meat-offring of flowre, is recor∣ded to be thus; He brought a tenth-deale of flowre,

(or many tenth deales, or according as he had vowed;) and oile meet for the same: the flowre was measured by the Tenth-deale measure of the Sanctuarie, and oile was put into a vessell, and afterwards the flowre was put up∣on it. After that againe, other oile was put upon the flowre, and the flowre was mingled with it. After this, they put it into a ministring vessell, and then poured oile into it. And the oile which first they put, and the oile which they mingled it with, and the oile which they pou∣red on it, all was a Log (or halfe-pinte) for a tenth deale (of flowre.) And then they put the frankincense upon it. Maimony, treat, of Offring the sacrif. chap∣ter 13. Sect. 5.

Vers. 2. the sonnes] that is, one of the sonnes, as [unspec 2] the words following doe manifest; when it is said, and he shall take, meaning the Priest. shall take] or shall gather-up-with-the hand, as the word proper∣ly signifieth. The flowre was put into a ministring vessell, and sanctified therein, (Esa. 66. 20.) The Priest caried it to the altar, and brought it to the south-west horne thereof, and removing all the frankincense unto the one side, he tooke up a handfull of the flowre and oile mixed, and put that handfull into a ministring ves∣sell, and sanctified it therein. Then gathering up all the frankincense, he put it upon the handfull in the vessell, and set it upon the altar, and salted it; and put it out of the ministring vessell, upon the fire. Maimony, treat. of offring the sacrif. chap. 13. Sect. 12. burne] re∣solve into fume or vapour, as the word signifieth: so Levit. 1. 9. and after often. the memoriall ther∣of] that is, that handfull with the incense, named a memoriall, because it called unto Gods remem∣brance, (this is spoken after the manner of men,) his covenant to accept the service of faith, which his people offer to him by Christ. Hereupon it is said, He remember all thy Meat-offrings, Psal. 20. 4. and, Thy prayers and thine almes, are come-up for a Me∣moriall before God: Acts 10. 4. So Nehemiah pray∣ed, Remember me, O my God, concerning this; and wipe not out my kindnesses, that I have done for the house of my God, &c. and spare mee, according to the great∣nesse of thy mercy: Nehem. 13. 14. 22. On the con∣trary, the sinne and jealousy offrings, had no oile nor incense, because they were no offrings of memo∣riall, but such as brought iniquity to remembrance; which was not gracious, nor sweet smelling before the Lord: Num. 5. 15. Levit. 5. 11. of rest] the Greeke saith, of sweet smell; and consequently ac∣ceptable: as the Chaldee explaineth it, an Oblation that shall be accepted with favour before the Lord. See Leviticus 1. 9.

Vers. 3. Aarons] to eat the same, in the sanctua∣rie, Levit. 6. 16. This is to bee understood of the [unspec 3] Meat-offrings brought alone: but the Meat and drink offrings added to other sacrifices, were not to be eaten, but burnt and powred all upon the al∣tar; see the annotations on Levit. 23. 13. holy of holies] Hebr. holinesse of holinesses; that is, most holy things. By this they are distinguished from o∣ther things, which the Hebrew Doctors call ther∣fore leight holy, and which might be eaten out of the sanctuarie, but within the host, and (in ages following) within Ierusalem. Maimony, treat. of offring sacrifices, chap. 10. Sect. 5. and chap. 11. S. 5. Thus the Meat-offrings were in part for the main∣tenance and livelihood of Gods Priests, Num. 18. 9. 10. and being given unto God, were most holy things, and figured the graces and good workes wherewith we honour Christ, & relieve his poore saints, which are holy and acceptable sacrifices un∣to the Lord, Phil. 4. 18. Heb. 13. 16. And being re∣ferred to Christ himselfe, as he by the oblation of his owne body was our Meat-offring, Psalme 40. Heb. 10. it figured our communion with him, and participation of his death, and resurrection, by faith; whereby he becommeth unto us, the bread of God, the bread of life, that giveth us life for ever; Ioh. 6. 33. 35. &c. And of him, his whole church, (which are a royall Priesthood, 1 Pet. 2. 9.) are made partakers.

Vers. 4. baked in] Hebr. a baking (or batche) of [unspec 4] the oven. They kneaded and baked it within the sanctuarie, (though the wheat was ground and sif∣ted without,) as Maimony in the foresaid treatise sheweth: which is confirmed by Ezek. 46. 20. This is the place where the Priests shall boyle the trespasse-of∣fring, and the sin-offring, where they shall bake the Meat-offring, &c. See also 1 Chron. 23. 28. 29. where the Levites were assistants to the Priests, in preparing the Meat-offrings. unlevened] Heb. cakes of unlevenings; that is, altogether unlevened: signifying sincerity and truth, 1 Cor. 5. 8. see the notes on Exod. 12. mingled] The cakes were thus ordered: the flowre was mingled with oile, and kneaded with warme water: and baked, and broken in peeces and put into a ministring vessell: then frankin∣cense was put upon it, but no oile powred on it, because it is written, mingled with oile. Of every tenth part (of an Ephah) they made ten cakes: saith Maimony, treat of offring the sacrif. chap. 13. Sect. 8. 10. or unleve∣ned] Heb. and wafers of unlevenings, anoynted, &c. Of this, Maimony in the foresaid place saith; And if they were wafers, the flowre was kneaded with warme water, and the wafers anoynted with oile. And it seemes unto me (saith he,) that they were anoynted after the baking. There was brought a Log (or halfe pinte) of oile, for every tenth deale (of flowre,) and they were anoynted and anoynted againe, till all the oile in the Log was ended. This anoynting with oile, signified the graces of Gods spirit, as before is shewed; which the children of God should have within and with∣out, so being both tempered and anoynted with the same: of which the Apostle saith, The anoynting which ye have received of (the Holy one) abideth in you, &c. 1 Ioh. 2. 27. and, He that establisheth us with you, in Christ, and hath anoynted us, is God, 2 Co∣rinthians 1. 21.

Vers. 5. on a pan] or, on a plate, or slice, flat and [unspec 5] smooth. Hereof Maimony (treat. of offring sacrif. chap. 13. Sect. 7.) saith, what differeth (Macha∣hath) the Pan, from (Marchesheth) the Frying-pan? The Frying-pan hath a lip (or edge,) and the past that is baked thereon is soft, and for that it hath a lip, it run∣neth not out. But the pan hath no lip, and the past that is baked thereon is hard, so that it runs not off. Moreover, the Pan and the Frying-pan were in the Courtyard, and both of them vessels of ministration & of the holy things: and the Oven of the sanctuarie was of metall, Maimony

ibid. chap. 12. Sect. 23. They signified vessels of Christian hearts, as, My heart hathfryed (or boy∣led) a good matter, &c. Psal. 45. 2. See the annota∣tions on that Psalme.

Vers. 6. pieces] or, parts, They haked it in the sanctu∣arie, [unspec 6] and cut it in pieces, and put the pieces into a mini∣string vessell, and then put upon it oile and frankincense, and caried it to the Priest, and the Priest caried it to the altar, and brought it to the southwest horne, and did as it before noted on verse 2. And for the man∣ner of cutting; he doubled the cake into two, and the two into foure; and divided it. And all the pieces were as big as olives: and if they were greater or lesser, they would serve, Maimony, ibidem, chap. 13. Sect. 12. 10. This cutting in pieces is to be understood also of the cakes baked in the oven, verse 4. and in the Frying-pan, verse 7. 8. and signified the same thing that the cutting in pieces of the Burnt-offeing, Le∣viticus 1. 6. 12.

Vers. 8. he shall offer] that is, the man that brings [unspec 8] the gift, shall present or offer it to the Priest: so Sol. larchi expoundeth it, the owner thereof shall offer it to the Priest, and the Priest shall bring it unto the Altar. Or, it shall be offred, to weet, by thee: as, hee imputed, Gen. 15. 6. is translated, it was imputed, Rom. 4. 3. See also the notes on Gen. 2. 20. and 16. 14.

Vers. 9. take up] or, lift up; which the Chaldee [unspec 9] translateth separate; the Greeke, take-away. a memoriall] that is, an handfull of the pieces there∣of: see before, on verse 6. and 2. All Meat-offrings that are offred upon the Altar, he taketh an handfull thereof, and burneth it all upon the Altar: and the rest is eaten by the Priests. Maimony ibidem, chap. 12. Sect. 9. See an Exception, in Lev. 6. 23. of rest] Greek, of sweet smell, The Chaldee translateth, an offring that shall be received with favour before the Lord.

Vers. 10. Holy] Hebr. holinesse of holinesses; that [unspec 10] is, most holy: see vers. 3.

Vers. 11. with leven] except some thank-offrings, which were brought with levened bread, Levit. [unspec 11] 7. 13. Leven and honey are unlawfull to be burnt upon the altar, and they are unlawfull every whit of them, Levit. 2. 11. But he is not guilty, except he burne them for an offring, or with an offring, and whether he offer them by themselves, or burne them mixed, hee is to be beaten for each of them by themselves. Maimony in Is∣sure m••zheach, chap. 5. Sect. 1. old leven] see the annotations on Exod. 12. 15. Leven figured Sin of all sorts, inward and outward, in doctrine and manners, Luk. 12. 1. Matth. 16. 6. 12. 1 Cor. 5. 8. honey] which for sweetnesse of tast, is contrary to sowre leven; yet being eaten much, breedeth ••othsomnesse, and is not good, Prov. 25. 16. 27. but turneth to choler and bitternesse. And being put into the fire, it boileth up in froth; wher∣upon some of the Hebrewes take it to signifie pride, and therefore it was not to be burned in any Fire-offring. R. Elias, in Reshith Chocmah, treat, of Humilitie, chap. 3. Both these forbidden in this oblation, signified the perfection of Christ, & of us in him. Among the heathens they used honey, in their sa∣crifices for the dead: Euripi••. in Iphigen, in Tauris. Baal Hatturim (on this scripture) noteth, that the evil concupiscence (the corruption of nature in man,) is like to old-leven; and this is the reason why honey is forbidden, because the evill concupiscence is sweet unto a man as honey. And Sol. larchi saith, All sweet fruit is called honey. Sometime Leven is used to denote griefe and affliction, as in Psal. 73. 21. my heart was leavened: which may have use here, that neither extremitie of griefe as Leaven, nor of pleasures, as Honey, be in the Meat-offring of the saints, but a temperature and mediocritie. See 2 Cor. 1. 3. 4. 9. and 12. 7. 10.

Vers. 12. In the oblation] the word In or With, is [unspec] to be understood as in the former verse; or, Of, as the Greeke version hath. them] leven and honey though they might not come on the altar, yet came with the first fruits: Leven is mentioned with the first fruits, Levit. 23. 17. and with thank∣offrings, Lev. 7. 13. Honey is also among the first fruits, in 2 Chro. 31. 5. though there the Hebrew Doctors understand Dates which are sweet as ho∣ney: which may also be implied in the prohibiti∣on here, verse 11. So Sol. Iarchi here expoundeth it saying, first fruits of honey, as the first-fruits of figges and dates. Otherwise by them, may be meant the one of them, to weet, Leve〈…〉〈…〉 (for Bees honey was not brought for first-fruits:) as the theeves, Matth. 27. 44. that is, one of them, Luke 23. 39. so, his dis∣ciples, Matth. 24. 1. that is, one of his disciples, Mark. 13. 1. Chazkuni here expoundeth it, yee shall offer them to the Lord for a wave-offring: but not for an oblation on the altar. for a savour of rest] in Greeke, for a savour of sweet-smell to the Lord: which the Chaldee expoundeth, to be accepted in favour. This the Hebrewes understand strictly, and there∣fore say, for a favour of rest thou maist not make them ascend, but thou maist make them ascend (to burne) as wood. But to mingle them with any oblation, as sin-offring, trespass-offring, meat-of-fring, &c. was unlawfull: and who so did it, was to be beaten. Maimony in Issarei mizbeach, chap. 5. Sect. 3. 4.

Vers. 13. shalt salt] or, shalt season. This the Priest [unspec] was to doe, casting salt upon it, when it was brought to the altar, as is noted on verse 2. Salt is of a fierie nature, favoureth all meates, and preser∣veth from corruption, by the sharpenesse thereof: and is therefore applied to the wholsome doctrine of the Gospell, reproofes, and wise seasoned words of grace, Matth. 5. 13. Col. 4. 6. and here to the salt of the covenant, which on our part is faith in midst of afflictions: wherefore our unregenerate estate, is likened to a childe new borne, and 〈◊〉〈◊〉 salted, Ezek. 16. 4. of the covenant] which is a signe of the covenant of thy God: for by salt, the covenant of grace was signified in Christ, which wee by faith apprehend unto incorrupti∣on. Wee are therefore admonished, Have salt in your selves, and have peace one with another. Mark. 9. 50. Hereupon a covenant of salt, is used for an inviolable, incorruptible, and perpetuall co∣venant, Num. 18. 19. 2 Chron. 13. 5. Therefore 〈◊〉〈◊〉 this sacrifice, the Hebrew doctors held salt so ne∣cessary, that if it were offred without salt, it w〈…〉〈…〉

polluted: Maimony, treat▪ of holy things polluted, chap. 11. Sect. 16. every oblation] not the Meat-offrings onely, but the Burnt-offrings, Ezek. 43. 24. and all other; as Christ saith, Every one shall be salted with fire, and every sacrifice shall be salted with salt, Mark. 9. 49. The Hebrew doctors say, It is com∣manded to salt all offrings, before they ascend on the Al∣tar, (Levit. 2. 13.) and thou hast nothing which com∣meth on the Altar without salt, except the wine of the drinke-offrings, and the blood, and the wood. And it is commanded to salt the flesh veryfayre, as one would salt flesh to rost, that he turne the piece and salt it. The salt which they season all offrings with, is the Congregations, as the Wood also is: and no particular man brings salt or wood for his offring, from his owne house. And they laid on the salt in three places; in the salt chamber, and on the foot-banke (of the altar,) and on the top of the Altar. In the salt chamber they salted the skins of the holy things. Vpon the foot-banke, they salted the members (or pieces of the sacrifices;) and on the top of the Altar, they salted the handfull, and the frankincense, & the Meat-offrings that were burned, and the Burnt-offrings offowles. Mai∣mony, in Issurei Mizbeach, chap. 5. Sect. 11. 12. 13. Therefore (saith Baal hatturim) salt is three times mentioned in this verse, because they put on salt in three places (forementioned.) The heathens retained a memoriall of this service, offring with their sacrifi∣ces, meale or flowre salted. Homer Ilia. 1.

Vers. 14. Meat-offring of first fruits] This seemeth [unspec 14] to be meant of the sheaf (or Omer) of barley, wherof he speaketh againe in Levit. 23. 10. See the annotations there. So R. Menachem, and Sol. Iarchi here saith, the scripture speaketh of the Meat-offring of the Omer (in Levit. 23.) greene-ears-of-corne] in Hebrew Abib, by which name the first moneth is called, Exod. 13. 4. for then barley was e••red, and began to be ripe; as is shewed on Lev. 23. 10. The Greek translateth it New fruits. parched] for they dryed them with the fire, in the green-ears, be∣cause else they would not be ground in the mill, for that they were moyst, saith Sol. Iarchi on Lev. 2. ground-corne] or small-broken-corne: Hebr. Geres, that is, breaking or grinding; which the Greek translateth corne or graine: The Chaldee, broken-graines: and Sol. Iarchi expoundeth it, broken whiles it is moyst. Geres (saith he) meaneth breaking and grinding; bro∣ken with the mill. of the full-eare] or, of the green-eare; called in Hebrew Carmel which, here, and in Levit. 23. 14. and in 2 King. 1. 42. is used for full∣greene-eares of corne; which the Chaldee expoun∣deth tender: elsewhere it is the name of a moun∣taine, which was fruitfull with corne, 1 Kings 18. 42. and generally a fruitfull place is called Carmel, Esay 32. 15. 16. and 29. 17. The First-fruits chiefly figured Christ, by whom all the rest of the revenue is sanctified, 1 Cor. 15. 20. Rom. 11. 16. Ioh. 12. 24. the parching, breaking, grin∣ding, &c. figured his suffering for us, being bruised for our iniquities, Esa. 53 5. Whereby he was offred for a sweet favour unto God. And with him we are partakers in our measure, Rom. 8. 17. Colos. 1. 24.

Vers. 15. shalt put] Heb. shalt give (which the [unspec 15] Greeke translateth shalt poure) oile; which was ac∣cording to other meat-offrings, a log of oile, and an handfull of frankincense; signifying the graces of God in Christ and his members, and the sweet o∣dour of his oblation for us. See more in the notes on Levit. 23. 10. touching this manner of service.

CHAP. III.

1, The Peace-offrings, of the herd; 6, and of the stocke; 7, either Sheepe, 12, or Goat.

AND if his oblation be, a sacrifice of [unspec 1] Peace-offrings: if he offer it of the herd, whether it be male or female; he shall offer it perfect, before Iehovah. And [unspec 2] he shall lay his hand, upon the head of his oblation: and he shall kill it, at the doore of the Tent of the Congregation: and Aarons sonnes the Priests, shall sprinkle the blood, upon the Altar, round-about. And he shall [unspec 3] offer of the sacrifice of the Peace-offrings, a Fire-offring unto Iehovah: the fat that cove∣reth the inwards, and all the fat that is upon the inwards. And the two kidneyes, and the [unspec 4] fat which is upon them, which is upon the flanks: & the caule above the liver, with the kidneyes, he shall take-away it. And Aarons [unspec 5] sonnes shall burne it on the Altar, with the Burnt-offring, which is upon the wood, that is on the fire: it is a Fire-offring, of a savour of rest, unto Iehovah.

And if his oblation, for a sacrifice of [unspec 6] Peace-offrings unto Iehovah, be of the flock: male or female, he shall offer it perfect. If he [unspec 7] offer a Lamb, for his oblation: then shall he offer-it before Iehovah. And he shall lay his [unspec 9] hand, upon the head of his oblation; and he shall kill it, before the Tent of the congrega∣tion: and Aarons sonnes, shall sprinkle the blood thereof, upon the Altar, round-about. And hee shall offer, of the sacrifice of the Peace-offrings, a Fire-offring unto Iehovah: the fat thereof, and the whole rumpe, it shall he take-off hard-by the backbone: and the fat that covereth the inwards, and all the fat that is upon the inwards. And the two kid∣neyes, and the fat that is upon them, which [unspec 10] is upon the flankes: and the caule above the liver, with the kidneyes, he shall take-away it. And the Priest shall burne it, upon the Al∣tar: [unspec 11] it is the bread of the Fire-offring unto Iehovah.

And if his oblation, be a Goat: then he shall [unspec 12] [unspec 13] offer it, before Iehovah. And he shall lay his hand, upon the head of it; and he shall kill it, before the Tent of the congregation: and Aarons sonnes, shall sprinkle the blood thereof, upon the Altar, round-about.

And hee shall offer thereof, his oblation; a [unspec 14] Fyre-offring, unto Iehovah: the fat that co∣vereth the inwards, and all the fat, that is upon the inwards. And the two kidneyes, [unspec 15] and the fat that is upon them, which is upon the flankes: and the caule above the liver, with the kidneyes, he shall take away it. And [unspec 16] the Priest shall burne them, upon the Altar: it is the bread of the Fire-offring, for a savour of rest; all the fat, is Iehovahs. It shall be an e∣ternal [unspec 17] statute, for your generations, through-out all your dwellings: any fat or any blood, ye shall not eat.

Annotations.

HIs oblation] his korban, which the Greeke translateth his gift unto the Lord: so korban [unspec 1] is by the Euangelift expounded a gift, Mark. 7. 11.

Peace-offrings] or, Pay-offrings: Hebr. a sacrifice of Payments, or of pacifications, or of perfecti∣ons, whereby men paid unto God Confession and thankes for their peace and prosperitie, and for his performing of mercies, and pacification, and paid their vowes; as is written, Thy vowes are upon mee, O God: I will pay confessions unto thee, Psal. 56. 13. and Peace-offrings, are upon me; this day have I pay∣ed my vowes, Proverbs 7. 14. These sacrifices were of sundry sorts, either for Confession (or Thanks gi∣ving) Lev. 7. 11. 12. or for a Vow; or for a Uolun∣tary offring; Levit. 7. 16. Here, and usually in the law, the word is Shelamim, as of many payments or thankes, due unto God for his many benefits, as David professeth, Psalme 116. 12. 14. 17. 18. but in Amos 5. 22. it is used singularly Shelem. The Greeke often translateth it Eirenikee, that is, a Pa∣cifying (or Peace) offring; but here and most com∣monly Soterion, a sacrifice of salvation, (offred unto God for his salvation of men.) The Chaldee hath, the sacrifice of sanctities (or sanctifications:) whether because none but clean & sanctified persons might eat of it? Leviticus 7. 19. 20. or for sanctifying the name of God by it. Sol. Iarchi saith they are called Peace-offrings, because they bring peace into the world: as also because by them there is peace to the Altar, to the Priests, and to the owners: that is, every of these have a part in the Peace-offrings. R. Menachem saith, it is of like meaning as that in Esay. 44. 28. He shall performe all my pleasure. The mysterie of this sacrifice is opened in Hosea 14. 2. Take-away (Lord) all iniquity, and receive (or give) good: and we will pay, the bullockes of our lips; which the Greeke there translateth, the fruit of our lips: and the Apostle likewise saith, By him (that is, by Ie∣sus,) let us offer the sacrifice of praise to God continu∣ally: that is, the fruit of the lippes, confessing to his name; Heb. 13. 15. These Peace-offrings, were also gi∣ven, when men in their troubles prayed unto God for peace and salvation, Iudges 20. 26. and 21. 4 1 Chronicles 21. 26. That as the Burnt offring (in Lev. 1.) figured our reconciliation to God by the death of Christ; and the Meat-offring (in Lev. 2.) our sanctification in him before God: so this Peace∣offring signified both Christs oblation of himselfe, whereby he became our Peace and salvation, E∣phes. 2. 14. 15. 16. Acts 13. 47. Heb. 5. 9. and 9. 28. and our oblation of praise, thanks giving, and pray∣er unto God; in the middest of troubles, tentations, and spirituall combats, which we fight by faith in this life: so that we come boldly unto the throne of grace, that we may receive mercy, and finde grace to helpe in time of need; Heb. 4. 16. or female] herein it differeth from the Burnt-offring, which was to be of the males onely, Lev. 1. 3. By this distinction of sexes, the Hebrewes gather, that the beast which was neither perfect male nor female, or both male and female, though it had no other blemish, was not fit for sacrifice: Maimony in Issurei Mizbeach, chap. 3. Sect. 3. Spiritually wee may apply this to the state of the Church in Christ, in whom there is neither male nor female, but all are one in him, Gal. 3. 28. And that God accepteth not onely the sacri∣fice of Christ, but ours also in him, Heb. 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 [unspec] 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 sacrifi∣ces, 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 Bur••∣offring. Trespass-offring and Peace-offring; the sprink∣ling 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 un∣beleefe, dulnesse, and hardnesse of heart, (as 〈◊〉〈◊〉 is without sense,) Psalme 119. 70. Acts 28. 27. so the fat consumed in the fire, signified the ta∣king 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, unclean∣nesse, 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 Chalde•• in∣terpret [unspec 4] 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 [unspec 5] blood, and flayed it, and tooke out the inwards. After∣wards 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 shoul∣der above. And the two kidneyes and the caule of the li∣ver, above them. And if there were any bread, hee laid it above, and so waved all. After that, he salted the in∣wards, 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 ob∣lation 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 ex∣plained: [unspec 6] 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 bee••es, of males or of females, of great or of small: but no fowle is brought for Peace-offrings. Sm••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 of∣fred. Maimony, treat. of Offring the sacrifice, chat. 1. Sect. 11.

Vers. 7. a Lamb] or sheepe; of the first yeere, as is [unspec 7] noted on Levit. 1. implying also a sheepe of the se∣cond yeere, which was lawfull to be offred, as is before shewed.

Vers. 8. he] that is, the Priest or Levite, shall kill [unspec 8] it, so in verse 13. see Levit. 1. 5. before] the Greeke translateth, at the doore of the Tent, (as Mo∣ses said in verse 2.) so after in verse 13. and these phrases explaine one another.

Verse 9. whole rumpe] the perfect (or intire) tayle; [unspec 9] 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 [unspec 11] 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 cal∣leth them also his bread, Num. 28. 2. Ezek. 44. 7. and the Priests which burned them, are said to of∣fer the bread of their God. Levit. 21. 6. 8. 17. and the holy things which the Priests did eat, are cal∣led by the like name, Levit. 21. 22.

Vers. 12. a Goat] this is here handled in a secti∣on [unspec 12] apart, (not together with the sheepe, as was in the law of the burnt-offring, Leviticus 1. 10.) because of some difference in the oblation; as Sol. Iarchi observeth, there is in the fat of the sheepe, that which is not in the fat of the goat, for the rumpe of the sheepe was offred with the fat, verse 9.

Verse 17. any fat] to weet, any such far, and [unspec 17] of such beasts as are here forespoken of, of beeves, sheepe, or goats, as the law after explaineth it, Leviticus 7. 23. and a man was not guilty, save for these three sorts of cleane beasts onely: of other tame or wilde beasts, whether cleane or uncleane, the fat was as the flesh: saith Maimony, in tom. 2. treat. of Forbidden meates, chapter 7. Section 1. More∣ver, there were three sorts of fat, for eating wher∣of, men deserved to be cut off, (as in Leviticus 7. 25.) the fat which is upon the inwards, and which is upon the two kidneyes, and which is upon the flankes: but the rumpe was lawfull to be eaten, it was not called fat, but in the case of sacrifice onely: even as the kidneyes and the caule above the liver, are called fat, in the case of sacrifice. The fat which was covered over with flesh, was lawfull: the fat upon the kidneyes was forbidden, not that which was within the kidneyes. The fat of the heart, &c. was lawfull. Maimony ibidem Sect. 5. 7. 9. any blood] to weet of fowles, or of beasts absolutely, as is explained, Lev. 7. 26. But blood of fishes, Locusts, and other such things, was not with∣in this prohibition: therefore it was lawfull to eat or to drinke the blood of such fishes, locusts, &c. as were cleane for food: saith Maimony ibidem, chap. 6. S. 〈◊〉〈◊〉. See the annotations on Gen. 9. 4. Lev. 7. 26. & 17. 14. As eating & drinking, signifieth communion, 1 Cor. 11. 24. and 10. 16. 17. and the forbidding to eat, signifieth a forbidding of communion,

Act. 10. 13. 14. 15. 28. Heb. 13. 10. so this prohi∣bition of eating blood (which was given upon the altar to make atonement for mens soules, Lev. 17. 11.) and of fat, (which was given-upon the altar to be consumed there with fire, and so was the Lords, Levit. 3. 16.) seemeth to forbid figurative∣ly, all ascribing unto our selves of the worke of our redemption, which is only by the blood of Christ, Eph. 1. 7. and of the worke of our sanctification, which Christ by his spirit performeth in us; 1 Cor. 1. 30. 31. Ephes. 5. 26. Heb. 10. 10. 1 Pet. 1. 2.

CHAP. IIII.

1, The sin-offrings, for the ignorances of the anoynted Priest: 13, of the Congregation; 22, of the Ruler, 27, or of any of the people.

AND Iehovah spake unto Moses, say∣ing, Speake unto the sonnes of Israel, [unspec 1] [unspec 2] saying: A soule, when it shall sinne through ignorance, of all the commande∣ments of Iehovah, which should not be done: and shall doe, of any one of them. If the Priest that is anoynted, shall sinne to the guiltie-sin [unspec 3] of the people: then he shall offer for his sinne which he hath sinned, a bullocke a yongling of the herd, perfect, unto Iehovah for a Sin∣offring. And he shall bring the bullock, unto [unspec 4] the doore of the Tent of the congregation, before Iehovah: and shall lay his hand, upon the head of the bullocke, and hee shall kill the bullocke, before Iehovah. And the [unspec 5] Priest, that is anoynted, shall take of the bul∣lockes blood: and shall bring it, into the Tent of the congregation. And the Priest [unspec 6] shall dip his finger, in the blood: and shall sprinkle of the blood, seven times before Ie∣hovah; before the veile of the Holy place. And the Priest shall put some of the blood, upon the hornes of the Altar, of the incense [unspec 7] of sweet-spices, before Iehovah; which is in the Tent of the congregation: and all the blood of the bullocke, he shall poure at the bottome of the altar of the Burnt-offring, which is at the doore of the Tent of the con∣gregation. And all the fat, of the bullock of the Sin-offring, he shall take off from it: the [unspec 8] fat that covereth the inwards, and all the fat, which is upon the inwards. And the two kidneyes, and the fat which is upon them, [unspec 9] which is vpon the flankes: and the caule, above the liver; with the kidneyes, hee shall take away it. As it was taken off, from the [unspec 10] bullocke of the sacrifice of Peace-offrings: and the Priest shall burne them, upon the altar of the Burnt-offring. And the skinne of [unspec] the bullocke, and all his flesh, with his head; and with his legs: and his inwards, and his doung. Even all the bullock shall hee cary-forth; [unspec] to without the campe, unto a cleane place, at the pouring-out of the ashes; and shall burne him on wood, with fire: at the pouring-out of the ashes, shall he be burnt.

And if all the Congregation of Israel, sin [unspec] ignorantly; and the thing be hid, from the eyes of the church: and they have done any one of all the commandements of Iehovah, which should not bee done, and are guilty. When the sinne is knowne, which they have [unspec] sinned, against it: then the church shall offer a bullocke a yongling of the herd, for a Sin∣offring; and shall bring him, before the Tent of the congregation. And the Elders of the [unspec] congregation, shall lay their hands, upon the head of the bullocke, before Iehovah: and he shall kill the bullocke, before Ieho∣vah. And the Priest that is anoynted, shall [unspec] bring of the blood of the bullocke: into the Tent of the congregation. And the Priest [unspec] shall dip his finger, in some of the blood: and shall sprinkle seven times, before Iehovah; before the veile. And he shall put some of the [unspec] blood, upon the hornes of the Altar, which is before Iehovah, which is in the Tent of the congregation: and all the blood, hee shall poure at the bottome of the Altar of the Burnt-offring; which is at the doore of the Tent of the congregation. And all his fat, he shall take-off from him: and burne it, upon the Altar. And hee shall doe with the [unspec] bullocke, as he did with the bullocke of the Sin-offring; so shall he doe with it: and the Priest, shall make-an-atonement for them, and it shall bee mercifully-forgiven them. And he shall cary-forth the bullocke, to [unspec] without the campe; and shall burne him, as he burned the first bullocke: it is the Sin-of∣fring of the church.

When the Ruler, hath sinned▪ and done [unspec] any one of all the commandements of Ieho∣vah his God, which should not bee done, through ignorance, and is guiltie. Or if his [unspec] sinne, bee made-knowne unto him, that wherein he hath sinned: then he shall bring his oblation, a goat-bucke of the goats, a male perfect. And he shall lay his hand, upon [unspec] the head of the goat-bucke, and he shall kill him, in the place, where he killeth the Burnt∣offring, before Iehovah: it is a Sin-offring. And the Priest shall take, of the blood of the [unspec] Sin-offring, with his finger; and put it, upon

the hornes of the altar of Burnt-offring: and shall poure his blood, at the bottome of the altar of Burnt-offring. And all his fat, [unspec 26] he shall burne vpon the altar, as the fat of the sacrifice of Peace-offrings: and the Priest, shall make-an-atonement for him, concerning his sinne, and it shall bee merci∣fully-forgiven him.

And if one soule, sinne through ignorance, of the people of the land: while it doth any [unspec 27] one of the commandements of Iehovah, which should not bee done, and bee guilty. Or if his sinne bee made knowne unto him, which he hath sinned: then hee shall bring [unspec 28] his oblation, a she-goat of the goats, perfect, a female; for his sinne, which he hath sinned. And he shall lay his hand, upon the head of the Sin-offring: and he shall kill the Sin-of∣fring, [unspec 29] in the place of the Burnt-offring. And the Priest shall take of the blood thereof, [unspec 30] with his finger; and put it, upon the hornes of the altar of Burnt-offring: and all the blood thereof, he shal poure, at the bottome of the altar. And he shall take away all the fat thereof, as the fat is taken away, from off [unspec 31] the sacrifice of Peace-offrings: and the Priest shall burne it upon the altar, for a fa∣vour of rest, unto Iehovah: and the Priest shall make an atonement for him, and it shall be mercifully forgiven him.

And if he bring a Lambe for his oblation, for a Sinne-offring: hee shall bring it, a fe∣male [unspec 32] perfect. And he shall lay his hand, up∣the head of the Sinne-offring; and hee shall [unspec 33] kill it for a Sinne-offring, in the place where he killeth the Burnt-offering. And the priest shall take the blood of the Sin-offring, with [unspec 34] his finger, and put it upon the hornes of the altar of Burnt-offring: and shall poure all the blood thereof, at the bottome of the al∣tar. And he shall take away all the fa•• ther∣of, as the fat of the lamb is taken away, from [unspec 35] the sacrifice of the Peace-offrings: and the Priest shall burne them upon the altar accor∣ding to Iehovahs Fire-offrings: and the priest shall make-an-atonement for him, for his sin which he hath finned; and it shall be mercifully-forgiven him.

Annotations.

A Soule] that is, a person or man, as the Chaldee [unspec 2] translateth it. when it shall sin] or, if it sin. Whereas he had taught the justification and san∣ntification of the Church, by the former sacrifices, and how men ought to walke in newnesse of life: now, because there is not a just man upon earth that doth good and sinneth not. Eccles. 7. 20. but in many things we offend all, Iam. 3. 2. the Lord appointed meanes for the cleansing of his Church and all the members thereof, from the infirmities, errors and ignorant sins which they fall into. But if wee sinne wilfully, after that we have received the knowledge of the truth; there remaineth no more sacrifice for sinnes, but a certaine fearfull looking for of judgment, and fiery indignation, which shall devoure the adversaries, (or enemies of the Lord,) Heb 10. 26. 27. Esay 26. 10. 11. through ignorance] or, in errour, unawares, by unadvisednesse. Shegagah the word here used, sig∣nifieth errour or going astray out of the right way, through ignorance or forgetfulnes, or unadvised∣nesse, or by being deceived, or the like. The Greek somtime turneth it, Agnoia, Ignorance, but here and often translateth it, Acousios, unwillingly: which is contrary to that which the Apostle calleth He∣consios, willingly or wilfully, Heb. 10. 16. contrary al∣so to that which the law calleth sinning with an high hand, or presumptuously, Num. 15. 27.—30. We may see the meaning openly by Moses in Numb. 35. 11. where he speaketh of killing a person, by errour, or unawares, which in Deut. 19. 4. is said to be ignorantly, or without knowledge; and both are joyned together in Ios. 20. 3. unawares, (or by errour) and without knowledge, (or unweetingly:) whereto is opposed a lying in wait, that is, a purpose and willingnesse to kill him, Deut. 19. 11. Exodus 21. 13. The Apostle likewise calleth such sinnes, Agnoemata, Errors-done-of-ignorance, in Heb. 9. 7. and more fully openeth it by two words, in Heb. 5. 3. shewing the Priests dutie to have compassion on the ignorant, and on them that erre. So that these ignorances or errours, were misdeeds arising from errour of the mind or of the affections; when men did either not know or understand the Law a∣right, or not remember or take heed thereto as they ought, when they knew not the nature of sinne, or considered not how loathsome it was un∣to God; but were overtaken and miscaried by their errours or lusts, such are to be restored in the spirit of meeknesse, Gal. 6. 1. for such God appoin∣ted sacrifices; but for presumptuous wilful & mali∣cious sinnes, men were to be cut off: Numb. 15. 27. 30. These Errours or Ignorances are such and so many as no man can understand, Psal. 19. 13. and God both cleanseth us of them by the sacrifice of Christ, Hebr. 10. 10. 12. and restraineth us from them by afflictions, Psal. 119. 67. and warneth us to take heed of them, lest he be angry, and destroy the worke of our hands, Eccles. 5. 6. And whereas there followeth a law in Lev. 5. 17. for sinnes not knowne, the Hebrewes put this difference: She∣gagah (an errour or sinne through ignorance) is when hee knoweth certainly: that hee hath done the thing, but he did it in errour (or unadvisedly:) but he that knoweth not, is hee that is uncertaine whether hee did the thing or no. Talmud Bab. in Cherethoth (and Maimonie in his explanations on the same.) ch. 1. of all] understand, by doing any one of all the commandements. So Moses himselfe explaineth it in the words here following, and in ver. 13. 22. 27▪ commandements] or, charges: meaning prohi∣bitions,

or forbodes. For God commandeth both to eschew evill, and to doe good: and most of the ten commandements (Exod. 20.) are forbiddings of sinne. And thus the holy Ghost useth the word, both wayes; as Take heed, &c. lest ye make you the likenes of any thing, which Iehovah thy God hath com∣manded (that is forbidden) thee: Deut. 4. 23. And contrariwise in Deut. 17. 3. hath served other Gods, &c. which I have not commanded; to wit, to be done. Hereupon the Hebrew Doctors (Maimony and o∣thers.) divide the lawes into Commandements to be done, and Commandements which should not bee done. The Commandements given by Moses, they have summed up in all to be six hundred and thirteene: of them, they make affirmative precepts of things to be done, two hundred fourty and eight, so many as (they say) there are bones in a mans body; & of ne∣gative precepts or prohibitions, three hundred sixty and five, so many as there are dayes in the yeere. should not] the Greeke translateth it, ought not. To these prohibitions, the Hebrew doctors doe restraine this law, saying, They bring no Sinne∣offring, but for ignorance (in doing) that which should not be done, as it is written (Levit. 4. 13. 27.) any one of all the commandements which should not bee done. Maimony, treat. Shegagoth (or of Ignorance) c 1. s. 2. These which are counted the greater sinnes, the Lord appointed for them the greater sacrifices, ac∣cording also to the estate of the persons that did them, differing one from another. For some sinnes also which the poorer sort should commit, there were lesser sacrifices prescribed, Lev. 5. 7. 11. Other sins in omitting things to be done, were expiated by Burnt-offrings, which were offered daily for the whole Church, or by particulars persons, as they would bring them, as is shewed on Levit. 1. Also by the sacrifices offered on Atonement day, whereof see Lev. 16. The Hebr. account some sins more heavy, and some more light. The heavy trans∣gressions (they say) are those for which men deserve death (by the Magistrate) or cutting off (by the hand of God,) also vaine and false oathes. Other, for which cutting off is not threatned, they hold the lighter. Maimony, tom. 1. treat. of repentance, ch. 1. s. 2. shall doe] this also they restraine unto deeds or facts, saying: Every transgression, for the presumptuous doing whereof, men deserve cutting off, (as Numb. 15. 30.) they are bound for the ignorant doing thereof to bring a sinne-offring; except for three transgressions; 1. b••••sphemie, 2, neglect of circumcision, 3, and of the Passeover. The passeover and circumcisi∣on, because they are commandements to be done; and they bring no Sin offring, but for ignorant doing of that which should not be done, Lev. 4. 2. And the blasphe∣mer, because in him there is no deed: and it is sayd. FOR HIM THAT DOTH THROVGH IGNORANCE Numbers 15. 29. Therefore hee that receiveth an idolatrous opinion of God, although he deserve to be cut off if hee doe it presumptuously, hee is to be stoned, and if he receive it in ignorance, hee is not bound to bring the sacrifice, because hee hath not done any deed; and it is written, when hee doth any one, &c. Maimony in Shegagoth, c. 1. s. 2. Neither if a man were accused to have done any sinne, and hee denyed it, was he bound to bring a sacrifice: If witnesses say, we saw thee, that thou didst worke on the Sabbath, or eate fat; and he say, I know certainly that I did not this thing he is not bound (to bring) a Sinne∣offring. Maimony, ibidem, c. 3. s. 1.

V. 3. anointed] that is, the High Priest; (as both [unspec] Greeke and Chaldee doe expound it:) for the high Priest onely, in the ages following was anointed; Lev. 21. 10. and 16. 32. Exod. 29. 29. And this law concerneth his sin committed after his anointing onely: that which he doth before, is counted but as of a private man. The anointed Priest or the King, which sin before they be put into office, although it be not knowne unto them, till after they are in office doe they are as a private man. Maimony in Shegagoth, c. 15. s. 10. Thus the Law (as the Apostle observeth) made men High Priests which had infirmitie, who nee∣ded daily to offer up sacrifices, first for their owne sinnes, and then for the peoples: but our High Priest, Christ Iesus, was holy, harmlesse, un defiled, separate from sinners, and made higher then the heavens, Heb. 5. 2. 3. and 7. 26. 27. 28. Therefore the legall priesthood could not be perpetuall; but was a figure for the time, till the comming of our Lord Iesus. to the guiltie-sin] here may bee un∣derstood, according to the sin of the people, that is, he sinning like them. It may also bee meant, that by his teaching, or practice, the people were caused to sinne; as David was a guilty sin, that is, a cause of sin, to Israel, 1 Chron. 21. 3. And this latter the Greeke version followeth, saying, so that the people sinne: and the old Latine expoundeth it, making the people to offend: and the Hebrewes, as Chazkuni, here openeth it, to make the people guiltie, in that hee hath taught, and permitted them to doe a thing forbid∣den. Of this the Hebrew canons say, If hee that ig∣norantly-erreth, in one of these &c. be a private man, he must bring a she goat, or an ewe lambe: and if it be the anointed Priest, he must bring a bullocke for a Sinne-of∣fring. Whereby is meant, hee is to bring a bullocke for his unadvisednesse, when ••e erreth by teaching himself, and doth a deed through unadvisednesse of his teaching onely; and is withall a very wise man, as is written, If the anointed Priest sin, to the guilty sinne of the people. Loe the Priest is as the Congregation. As the Con∣gregation, that is, the Iudges, are not bound to bring a sacrifice, unlesse they be wise men, meet to teach, and do erre in teaching, and the doers doe it at their mouth, &c. so is the Priest, in all these things. If hee erre in fact onely, without teaching, whether it be in idolatry or other sinnes, hee bringeth not the oblation. If the a∣nointed Priest teach with the Synedrion, and both he and they erre in teaching, although they doe according to this teaching wherein they goe astray: for as much as he relyed not in the time of the fact, upon his teaching onely, but upon the Synedrions also; hee is discharged, and needs not bring a bullocke for himselfe, but when the Synedrion bringeth an oblation, atonement is made for him, with the congregation in generall. If hee teach with the Synedrion, in errour, and they sinne of igno∣rance, they in (eating) blood, and he in (eating) fat: then atonement is not made for him with the congrega∣tion, but he must bring a Bullocke for himselfe. Mai∣mony, treat of Ignorance, ch, 1. s. 4. and ch. 15. s. 1. 3.

4. 5. See after in the notes upon vers. 13. 14. a bullock] a greater sacrifice then the common per∣sons, vers. 28. or then the Rulers, v. 22. and equall to the Congregations, v. 14. yongling] Hebr. son of the herd: see Lev. 1. 5. so after in v. 14. perfect] without blemish, as Lev. 1. 3. therein figu∣ring the perfection of Christ. a Sinne-offring] Hebrew, a Sinne: so called because the sinne was confessed and laid on the head of this sacrifice, of∣fred for the sinner. Figuring Christ whom God made sin for 〈◊〉〈◊〉, though he knew no sin, 2 Cor. 5 21. The Apostle in Greeke translateth it, For sin, (Heb. 10. 6. from Psal. 40.) that is, an offring for sinne. So after in this chapter and other where, Exodus 29. 14.

Vers. 4. lay his hand] and confesse his sin which [unspec 4] he hath sinned; (as is noted on Levit. 1. 4.) so put∣ting it upon the head of the beast, Lev 16. 21. and this should also be with repentance, and forsaking of the sinne: Prov. 28. 13. and drawing neer with a true heart in assurance of faith in Christ, whom that sacrifice figured: Heb. 10. 4. 10. 22. Neither Reconciliation day, (Levit. 16.) nor Sinne-offring, nor Trespasse-offring, doe make atonement; saving for them repent and beleeve in their atonement: saith Maimony, treat. of Ignorances, Chapt. 3. s. 10. kill the bullocke] a figure of the death of Christ, Heb. 20. 5. 6. 8. 10. See the notes on Lev. 1. 5.

Vers. 5. anoynted] in Greeke, Christ, in Hebrew [unspec 5] Messias, so named as a type of our great high Priest Christ Iesus, who entred, not into the holy places made with hands, but into very heaven, not with the blood of goats or bullockes, but with his owne blood, and obtained eternall redemption: Heb. 9. 24. 11. 12. This anoynted Priest was the sinner himselfe, (for he offred up sacrifice for his owne sinnes, Heb. 7. 27.) The Anointed Priests bullocke brought for any of the commandements; the anointed priest himselfe tooke the blood, and sprinkled thereof, &c. Maimony, treat. of offring the sacrifices, chap. 5. sect. 15.

Vers. 6. seven times] a mysticall number, signify∣ing [unspec 6] the full and perfect clensing of sinne, by the sprinkling of the blood of Iesus, Hebr. 9. 13. 14. 1 Pet. 1. 2. 1 Ioh. 1. 7. and, that our sinnes need much purgation, Psal. 51. 2. 3. Seven is a complete number, used for the perfect finishing of a worke; as was in the seven daies of the creation, Gen. 3. 2. 3. and is used for many, 1 Sam. 2. 5. Prov. 26. 25. and 24. 16. and in mysteries throughout the scrip∣tures, as the like seven times sprinkling of blood on atonement day, Lev. 16. 14. seven times sprink∣ling of oile upon the altar, when it was consecra∣ted, Lev. 8. 11. seven times sprinkling of the leper, and seven daies for his clensing, Lev. 14. 7. 9. seven daies for consecrating the Priests, Lev. 8. 35. and for purifying the uncleane, Lev. 12. 2. Num. 19. 19. seven times Naaman washed him in Iordan, 2 Kin. 5. 10. 14. Seven daies was Iericho besieged, and 7. priests with seven trumpets blew, and the walls fel downe, Iof. 6. seven priests blew trumpets before the arke, when David brought it home, 1 Chron. 15. 24. The lambe (Christ) hath seven hornes, and seven eyes, which are the 7 spirits of God, Rev. 5. 6. there also are seven seales on Gods booke, Rev. 5. 1. seven Angels with trumpets, Rev. 8. 2. and se∣ven with vials, Rev. 15. 7. Every seventh day was a Sabbath, Exod. 20. 10. and the seventh yeere, a yeere of rest; and seven times seven yeers brought the Iubilee, Lev. 25. 3. 4 8. Seven bullocks & seven rams were sacrificed by David, 1 Chron. 15. 26. by Ezekias, 2 Chro. 29. 21. by Iob for his friends, Iob 42. 8. and by Balaam for K. Balak, upon seven altars Num. 23. 1. 14. with many the like, as may bee ob∣served throughout the Bible, Ezek. 43, 25, and 39. 9. 12. Dan. 9. 24. And the mysterie of this number seven was observed also among other of the hea∣thens. To purifie my selfe, I wash me in the sea, dip∣ping my head seven times in the waves; for the divine Pythagoras hath taught that that number is most fit, e∣specially in religion. L. Apulei•• de Asin. aur. l. 11. the veile of the holy place] Hebr. of holinesse: which the Gr. translateth, the holy veil. It was that which parted the holy place and the most holy, called the second veile, Heb. 9. 3. This figured the preparati∣on of the way for us into the holy heavens by the blood of Christ shed and sprinkled, to remission of sins: for by the blood of Iesus, we may be bold to enter into the holy place, by the new and living way, which he hath prepared for us, through the veile, that is, his flesh. Heb. 10. 19. 20. Moreover, these rites thus descri∣bed in the law, were exactly to be observed, as the Hebrew Doctors say, All the bloods that were to be bestowed within the sanctuarie, if there wanted any one of them, there was no atonement made: but all of them were of the foundation of the atonement: for loe the scrip∣ture is carefull of the very number, saying seven times. Blood which is commanded to bee bestowed before the Lord, in the sanctuarie, and they bestow it on the altar that is without: or, that which should bee on the altar without, they bestow it before the Lord within the sanc∣tuarie, &c. behold the flesh of the sacrifice is polluted. Maimony, treat. of holy things polluted, ch. 2. s. 3. 10.

Vers. 7. of sweet-spices] the Greeke translateth of composition; it was the golden altar, on which the [unspec 7] sweet confection was burned, Exod. 30. 1. 34. &c. The bullockes that were burnt, &c. the blood of every one of them, was sprinkled seven times, upon the v••tle that divided betweene the holy place and the most holy: and foure times, upon the foure hornes of the golden al∣tar. And all the bloods that were put upon the gol∣den altar, when (the Priest) entred in, he stood between the Altar and the Candlesticks. and the altar before him. And he put (the blood) on the hornes of the altar, o〈…〉〈…〉 he outside: beginning at the northe••st hor••e, and so to the northwest, and to the southwest and to the southeast: Maimony, treat. of Offring the sacrifices, chap. 5. sect. 13. 14. This was done, to clense and sanctifie the altar, from the uncleannes of the sin∣ner, Levit. 16. 19. And the altar of incense, figu∣ring Christs mediation for us when we pray in his name, (as is shewed on Exodus. 30. 6.) this rite here signified how by faith in the blood of Christ, our prayers are acceptable unto God, and our in∣firmities forgiven and purged. It may also pre∣figure his bloody sweat, when hee prayed in the garden, Luke 22. 44. the bottome] or, foun∣dation; in Greeke the base. And the Sinne-offrings

that were burned, he brought in their blood before (the Lord) into the sanctuary, and sprinkled thereof, as is expressed in the Law: and the rest of the blood, he poured at the west bottome of the Altar that stood without: for that [west bottome] was the first that came to hand, after he came out of the Sanctuary, Mai▪ ibidem, chap. 5. sect. 11. It is recorded, that in the Temple at Ierusalem, there were at the south west horne of the Altar, two holes, like two nostrills, that the bloods which were poured there might passe away, into the brooke Kedron: Talmud Bab. in Mid∣doth (or treat. of the measures of the Temple, chap. 3.

Vers. 8. the fat] or, suet: see Levit. 3. 3. 4. Af∣ter the killing and sprinkling of the blood, they [unspec 8] cut open (the Sinne-offrings,) and tooke out the fat and inwards, and put them in a vessell, and salted them, and strowed them on the fire, upon the Altar, Maimony, treat. of Offring the Sacrifices, chap. 7. sect, 2. Hereby it became a sweet savour unto the Lord; as after is said, in verse 31. For the burning of these fats and intrails upon the altar (which san∣ctified the oblations, Matt. 23. 19.) figured the purifying of our affections by Christ, through the Spirit, & by our communion with his afflictions: Coloss. 2. 12. 13. and 3. 1. ••5. Rom. 6. 4. 5. 6. 10. 11. 12. Psal. 16. 7.

Vers. 11. the skin] to weet, cleaving to the flesh: for the sinne-offrings that were burned, were not flayed [unspec 11] at all. But after they were caried out of the camp, they there cut them in peeces, like the peeces of the Burnt-offring, (Levit. 1. 6. with their skin; and burned them there, in the place of the ashes, Maimony, treat. of Offring the sacrifices, c. 5. s. 18. and c. 7. s. 2.

Vers. 12. he shall cary] in Greeke, they shall earie forth: so after, and they shall burne. without the [unspec 12] campe] and after that they were seated in Canaan, and the Temple was in Ierusalem, they caried them out of the citie: (Maim. ibid.) The like is after, for the sin-offring of the Church, v. 21. and upon expiation day, Lev. 16. 27. The mysterie hereof, both touching Christ the sacrifice, and us the sin∣ners, Paul openeth thus: the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the campe, wherefore ••••∣sus also, that he might sanctifie the people with his owne blood, suffered without the gate. Let us go forth therfore unto him, without the campe, bearing his reproach: for here have wee n•• continuing citie, but wee seeke one to come, Heb. 13. 11. 14. See after in the notes upon Lev. 6. 30. at the pouring out] that is, as the Greek explaineth it, where the ashes are poured out. So Christ was sacrificed at the place of skulls, or dead mens ashes, Ioh. 19. 17. and that was part of his reproach, (Heb. 13. 13.) which he suffred to take away our sins. on wood] all that were burned without the court (of the sanctuary) any wood might serve for the burning of them: saith Maim. in treat. of Offring sacrif. 6. 7. s. 5. Compare herewith the notes on Lev. 1. 7. b••••nt] Hereby Christs suffering without Ierusalem gates was signified, and so the abolishing of sin, and reconcilement of the sinner unto God. Hebrewes 13. 12. and 10. 10. Rom. 〈◊〉〈◊〉. 10. Threfore in the sacrifices here following, vers. 20. 26. 3••. forgivenesse of sinnes is promised; which is also to be understood in this place. How∣beit the Hebrew Doctors observe the differences thus, that of this bullocke, and the goat for the Ruler, vers. 26. it is not said, for a sweet savour, &c. because of the bullockes, a part is without (the sancta∣arie) for to remove away the uncleane spirit: and in the sinne-offering of the a••••inted Priest, it is not men∣tioned that it shall be mercifully forgiven him; for hee hath not yet full pard••n, untill he make supplication un∣to his God, for he is the Angell of the Lord of ho•••••• (Malac. 2. 7.) and he ought to bee innocent and pure of hands, R. M••nachem on Levit. 4. It is also here noted by Baal Hatt••rim, how the Law comman∣deth the Anointed Priests oblation to bee burnt openly without, at the pouring out of the ashes, that no man should be ashamed to confesse his sinne: for loe the high priest sinneth, and confesseth, and bringeth an oblation for his sinne.

Vers. 13. all the congregation] This sheweth that [unspec] the Church may erre. The Hebrew Doctors have here sundry observations, touching the Iudges or Magistrates, which taught errour, and the people that practised the same: saying; Every thing, for the ignorant sinne whereof men are bound to bring the sinne-offring appointed; if the great Session of Iudges ig∣norantly sinne in the teaching thereof, and teach that it is lawfull; and the people sinne of ignorance by their teaching, and the people doe the thing, and relye upon their teaching. And afterward it is knowne to the Iudges, that they have erred; loe the Iudges are bound to bring the sinne-offring, for their ignorance in tea∣ching, although they themselves have not done the thing, &c. and the rest of the people are discharged of the sin-offring, although they were the doers of the thing, because they relyed on the Iudges. Provided, that they which teach, be the great Senate of 72. Iudges, and that the Chiefe of the Senate ••ee with them when they teach it, and that they be all of them meet to teach, and that they all, or the most of them, erre in the thing which they teach; and that they teach it expresly, and say to the people, it is lawfull for you to doe it. Likewise if they which heare it from the mouth of the Iudg••s say unto others, it is lawfull for you to doe it, and all the Church, or most part thereof, doe it at their speech, and doe it ignorantly at their speech, thinking that the thing which they teach is according to law. And they teach to infringe some part, and to confirme some part, and not to abrogate the whole body (of the command••∣ment,) and when it is knowne unto them, they know the body (or substance) of the thing wherof they taught through ignorance. When all these concurre, the Iudges art bound to bring the sinne-offring and hee that doth the thing at their speech is discharged. But if there want any one of these thinges, then the Iudges are discharged of the offring; and whos••ever have sinned of ignorance, and do••e the deed, hee brings the sinne-offring appointed for his ignorance. As for example. If the Iudges say, this thing is lawfull: but teach it not to the peo∣ple, nor say unto them, it is lawfull for you to doe it. And some man heareth, when they determine the thing to bee lawfull, and goeth and doth according as be hath heard: now who so doth it, is bound to bring the

〈◊〉〈◊〉 offring; and the Iudges are free, because they t••ught them not expresly to doe it. Likewise if they 〈◊〉〈◊〉 it, and the lesser part of the Church doe it at their word▪ and the errour be knowne: now the Iudges are discharged, and they that doe the thing are bound, and every one brings his sinne-offring, &c. If the Iudges teach an unlawfull thing to be lawfull, presumptuously; and the Church doeth it at their mouth ignorantly; the Iudges are discharged of the sacrifice, because they sinne presumptuously, & every one that did it at their mouth, is bound to bring a sacrifice for himselfe, because he sin∣ned ignorantly. If the Iudges teach it ignorantly, and the Church know that they ••••••e, and that it is not meet to receive it of them, and yet the Church doe it at their mouth: now both of them are discharged of the sacrifice; the Iudges are discharged, for the Church did it not be∣cause of their teaching which caused them to erre: and all the doers are discharged of the sacrifice, because they sinned presumptuously, for they knew that they erred, and that it was not meet so to doe. Maimony, treat▪ of Ignorances, chap. 12. & 13. sinne ignorantly] or, erre, of ignorance and unadvisednesse, not presump∣tuously; as vers. 2. So the Greeke here translateth it, be ignorant, or, doe-ignorantly. the thing] He∣brew, the word be hid. This the Hebrewes under∣stand of some part of a commandement, not of the whole, which cannot be hidden from the eyes of the Church. The Iudges that sinne ignorantly, and teach to abrogate a substantiall-precept (or, body of a precept) of the substantiall-precepts of the law, and all the people doe it at their saying; the Iudges are dischar∣ged; and every one of them that doe it, is bound to bring the sinne-offring appointed: as it is written, AND THE THING BE HID, and not the whole body of-the-precept. The Iudges are never bound (to bring the sacrifice) till they teach to abolish a part, and to con∣firme a part of the things which are not expressed in the law, and explained. Afterwards, the Iudges are bound to bring the sacrifice; and they that doe it at their say∣ing, are discharged. As, if they teach that it is lawfull to worship idols, &c. loe it is as if they should say there is no idolatry (forbidden) in the law; which abrogateth the whole body (of the commandement;) and this and the like is not ignorance in teaching, but forgetfulnesse. Therefore they are discharged of the sacrifice; and who so doth it at their saying, he is bound to bring the sacri∣fice for himselfe. But if they erre, and teach, saying, he that prostrateth himselfe to idols, &c. is guilty, for it is said thereof, thou shalt not prostrate thy selfe to another God; but he that bendeth towards the ground, and pro∣strateth not, that is lawfull; now they are bound (to bring the sacrifice) And so in all the like cases, if they teach, and the most part of the Church doe it at their say∣ing, these are discharged, and the Iudges bring the sacri∣fice for their ignorance. Maimony in Shegagoth. c. 14. are guilty] or, doe offend, sinne, trespasse unto gu〈…〉〈…〉esse. See Levit. 5. 3. 6.

Vers. 14. against it] or, as the Greeke translateth, [unspec 14] in it. So the Hebrew word ghnal sometime signi∣fieth, as in Exod. 29. 3. Esay 38. 20. the church] or, the assembly: in Hebrew, kahal; whence the Greeke word ekklesia, (a church) is derived. This the Hebrew Doctors understand, not onely for the twelve••••ibes of Israel, but for every tribe, which is called (kahal) a church, as it is written, (in 2 Chron. 20. 5.) Iohosaphat stood in the church (or assembly) of Iudah. And from this law they say, Every Tribe was to bring a Bullo••ke for a sinne-offring; in all twelve Bullockes. And, whether all the Israelites in the land, did the thing, at the saying of the Iudges teaching them; or the most of Israel did it, though they were the least number of the tribes; or, the most of the tribes did it, though they were the least of all Israel; they brought according to the number of all the tribes, a Bullocke for every tribe. As, if the inhabitants of the land of Is∣rael were 600000 and one; and they that did (the sin) by the teaching of the Iudges, were 300000 and one; and all of them of the Tribe of Iudah onely: Or, if they that did it, were all of them the children of seven tribes, though they were but 100000. the Iudges were bound (to bring the sacrifice) &c. And the tribe of Ma∣nasses and of Ephraim, were not counted as two tribes in this businesse, but both for one tribe. Maimony treat of Ignor. chap. 12. Sect. 1. and chap. 13. sect. 2. It is al∣so observed by them, that All the sacrifices of the Church, were either Burnt-offrings, or Sinne-offrings: and among the sacrifices of the Congregation there were no Peace-offrings, save the two lambs that were brought with the waved loaves, at the solemne assembly, (Levit. 23. 19.) and they were called the Peace-offrings of the Congregation. And the Church never offred a trespasse offring, nor any Bird. Maimony treat of offring sacri∣fices, chap. 1. sect. 4. a bullocke] In Num. 15. 24. the law appointeth a bullocke for a burnt-offring, and an hee Goat for a sinne-offring, when the congrega∣tion ignorantly sinneth: and here, it commandeth a Bullocke for a sinne-offring onely. The Hebrewes reconcile these lawes thus: What is the offring they bring for this ignorance? If it bee concerning idolatry that they (the Iudges) ignorantly sinne and teach it; they bring a Bullocke for a Burnt-offring, and an hee goat for a sinne-offring, for every tribe; and this is the offring spoken of in Num. 15. 24. which by word of mouth hath beene taught, to bee spoken of ignorant-sin∣ning by idolatry. But if it be concerning any other trans∣gressions that they ignorantly-offend and teach, for the ignorant doing whereof they are bound to bring the ap∣pointed sacrifice; then every tribe bringeth a Bullocke for a sinne-offring; and this is that spoken of in Levit. 4. 13. 14. Maimony treat. of Ignorances, chapt. 12. Sect. 1. Others doe accord these lawes thus, that this here is meant of the sinne of all Israel jointly; and that in Num. 15. is meant of particular assem∣blies or synagogues, as they were distinct by their dwellings in Canaan. But I observe another dif∣ference, how this in Levit. 4. 13. speaketh of doing some one of all the commandements which should not be done: that, in Num. 15. 22. speaketh of not doing all the commandements, which the Lord had spoken by Moses.

Vers. 15. lay their hands] There is no laying on of [unspec 15] hands, upon the offrings of the Congregation, but upon two; viz. vpon the scape goat, (Lev. 16. 21.) and upon the Bullock for the thing hid from the eyes of the church, (Lev. 4. 13. 15.) Upon it three of the Synedrion, doe lay their hands. Maimony treat of offring sacrifices, chap. 3. sect. 10. See also the notes on Levit. 1. 4. It figured their faith in Christ, upon whom God

would lay the iniquity of us all, Esay 5••. 6. and so would not impute their trespasses unto them, 〈◊〉〈◊〉 Cor. 5. 19. he] that is, the Priest or Levite shall kill: see Levit. 1. 5.

Vers. 16. anointed] that is, as the Chaldee ex∣poundeth [unspec 16] it, the chiefe Priest: in Greeke, Christ, that is Anointed: a figure of our Lord Christ.

Vers. 17. seven times] signifying a full purgation: see the notes on vers. 6. &c. For, the things done [unspec 17] to the sacrifice of the high Priest, the same were done to the congregations.

Vers. 20. the sinne-offring] in Greeke, the Sin: meaning the sacrifice which was for the high [unspec 20] priests sinne, vers. 8. &c. the first Bullocke, as it is called in vers. 21. it shall] that is, as the Greek translateth, the sinne shall be forgiven them.

Vers. 21. he shall cary] in Greeke, they shall cary [unspec 21] out the whole Bullocke: as v. 12.

Vers. 22. the Ruler] or, the Prince; in Hebrew, [unspec 22] Nasi, that is, one Preferred, or Advanced above o∣thers; or, one that lifteth up and easeth the bur∣dens of the people, by governing them; as Num. 11. 17. Exod. 18. 22. It is a common name, both to inferiour rulers, Num. 16. 2. Exod. 16. 22. and to the chiefe, as the King, Ezek. 34. 24. and 38. 2. and 45. 7. The Hebrew Doctors understand this law, of the later, saying, Who is the Ruler spoken of in the law? It is the King, over whom, no man of Is∣rael hath power; neither 〈◊〉〈◊〉 any above him in his king∣dome, but the Lord his God. Whether he be of Davids house, or of the other tribes of Israel. And if there bee many Kings, and one of them doe not serve another, every one of them brings an hee goat for his sinne of igno∣rance. Maimony, treat. of Ignorances, chap. 1 5. sect. 6 So in Ezek. 46. 2. 4. &c. the offrings of the Prince are distinct from those of the people of the Land. through ignorance] or, by errour: in Greeke, unwillingly: as in v. 2.

Vers. 23. Or if] the Greeke translateth it, And [unspec 23] his sinne be knowne, &c. so in vers. 28. But though Or, be sometimes used for And, or If: yet here it may be used properly, meaning, if his sinne bee knowne of himselfe, or be made knowne to him by others. So Chazkuni explaineth it, And is guil∣ty, that he knoweth it of himselfe: or it be made knowne unto him, by the meanes of others. This is for his own particular sinne, which he doth when he is a ruler. For, the Ruler that doeth with the Congregation, by the teaching of the Iudges, atonement is made for him, as for the people generally. If the Iudges bee they that offer for their ignorance, all the people and the King are discharged from bringing the sacrifice, as is before shewed. And if they that doe it at the saying of the Iudges, be bound to bring the sacrifice, and the King be one of the doers, then he brings an hee goat: for the Ru∣lers hee goat, is in place of the ewe lambe or she goat of the common person. Maimony treat. of Ignorances, chap. 15. sect. 8. his oblation] in Greeke, his gift.

Vers. 24. killeth the Burnt-offring] that is, on the [unspec 24] north side of the altar: see Levit. 1. 11. The Greek translateth, where they kill (that is, use to kill) the Burnt-offrings.

Vers. 25. of burnt-offring] herein it differed from [unspec 25] the former of the high Priest, and Church, whose blood was caried into the Sanctuary, and put on the homes of the altar of Incense, vers. 7. 18. The sinne offrings that were eaten (as they were whose blood was not caried into the Sanctuary, Levit. 6. 26. 30.) their blood was to be put on the foure bo〈…〉〈…〉 of the altar that stood without, from the midst of the al∣tar and upward. When the Priest tooke the blood in a bason, hee caried it to the altar, and dipped thefore finger of his right hand in the blood, and put it upon the horne: and so he did to every borne. And hee was bound to dip his finger at every horne. And when hee had made an end of putting it upon the horne, he wiped his finger on the edge of the bason; and after that, hee dipped the second time: for the blood that remained up∣on his finger, it was not lawfull to put thereof upon ano∣ther horne. Of all the sacrifices, not any ones blood was to be sprinkled with the finger, but of the sinne-offring onely. And thus he beganne; hee went up on the foot-banke, and turned on his right hand and went round a∣bout; and put upon the south-east horne first: after that upon the next horne which was the north-east: then upon the north-west; and after that upon the south west. And at the bottome of that horne, where he made an end of striking on the blood, he poured out the resi∣due of the blood; which was at the southerne bottom. Maimony treat. of offring the sacrifices, chap. 5. sect. 7. 8. 9. 10. poure his blood] in Greeke, poure all his blood: meaning all which remaineth after the sprinkling. So in vers. 30 Moses saith, all the blood, likewise in verse 34. which is to bee under∣stood here.

Vers. 27. one soule] in Chaldee, one man: mean∣ing [unspec] man or woman, as Numb. 5. 6. people of the land] that is, of the common people, except onely the high Priest, and Prince forementioned: any either Israelite, common Priest, or Levite: as Aben E〈…〉〈…〉 explaineth it. one] The sacrifice here follow∣ing, is for any one sinne: if many sinnes bee com∣mitted at once, there must, by proportion, so many sinne-offrings bee brought: as likewise the He∣brew Doctors explaine, in the foresaid treat. of Ig∣norances, chap. 4. where also they say, for example; He that killeth a beast of the holy things, out of the court yard of the sanctuary, on the Sabbath day, in the service of a false god; hee is bound to bring three sacrifices; be∣cause he killed the holy things out of the Court; and be∣cause he prosaned the Sabbath; and because he commit∣ted idolatry: for here three unlawfull things are 〈◊〉〈◊〉 in one.

Vers. 28. a shee goat] This is the sacrifice appoin∣ted [unspec] of God, which therefore the sinner might not alter, or bring any other in stead thereof: though for some other sinnes, if hee were poore and not able, he might bring a lesser sacrifice, Levit. 5. 7. 11. The Hebrewes have this rule; All sins that deser•••• cutting off by the Law, except those three before men∣tioned, [and shewed in the notes on vers. 2.] if a par∣ticular person transgresse in any of them through igno∣rance, he is to bring the sinne-offring appointed: except the uncleane person that eateth of the holy thing; and the uncleane person that commeth into the sanctuary both of them doe not bring the Sinne-offring appointed, but the oblation mentioned in Levit. 5. 7. 11. a sh〈…〉〈…〉 beast if he be rich; and two Doves, or Floure, if he

bee poore. Maimony treat. of Ignorances, chap. 1. s. 3. perfect] without blemish: see Levit. 1. 3. which he hath sinned] and not for any other of his sinnes: as, he that separateth a Sinne-offring for fat which he hath eaten, may not bring the same for the Sabbath which he hath polluted, or for blood which hee hath eaten, &c. for then it is unlawfull. Yea more then this (they say) he that separateth his sinne-offring for fat which he did eate yesterday, may not bring it for fat which he did eate this day: and if he bring it so, it makes no atonement for him. Maimony treat. of Ig∣norances, chap. 3. sect. 3. If he bring two sinne-offrings for two sinnes: the one is to be killed in the name of the first sinne; and the other, in the name of the second sinne. Ibid. s. 6.

Vers. 29. his hand] with confession of his sinne: see Levit. 1. 4. the sinne-offring] in Greeke, the [unspec 29] head of his sinne: that is, his sacrifice. he shall] that is, the Priest or Levite shall kill: Greeke, they shall kill the Goat of sinne, that is, the goat to be sacri∣ficed for sin. See Levit. 1. 5.

Vers. 30. the hornes] the foure hornes of the Al∣tar, [unspec 30] after the manner before described on v. 25.

Verse 31. of rest] Greeke, of sweet smell: the Chal∣dee explaineth it, to be accepted with favour: see [unspec 31] the notes on Lev. 〈◊〉〈◊〉. 9.

Vers. 32. a Lambe] or, sheepe. This sacrifice is spoken of, apart from the former of the goat, be¦cause [unspec 32] of the difference in the fat which was burned; as is shewed in the annotations on Lev. 3. 12.

Verse 33. he shall kill] in Greeke, they shall kill it for sinne, that is, for a sinne-offring: which Sol. [unspec 33] Iarohi expoundeth, that the killing be by the name of a sinne-offring. All these perfect unblemished sacri∣fices, for the sinnes of the people, figured Christ the lambe without blemish and without spot, 1 Pet. 1. 19. the lambe of God, which taketh away the sinne of the world, Iohn 1. 29. who once suffred for sinnes, the just for the unjust that he might bring us to God, 1 Peter 3. 18. For he made him who knew no sinne, to be sinne for us, that we might be made the righteousnesse of God in him, 2 Cor. 5. 21.

Vers. 35. according to] or, upon, or with Iehovahs Fire-offrings: which the Greeke translateth, upon [unspec 35] the Lords Burnt-offring. For the daily Burnt-offring was first offred to the Lord; and other sacrifices af∣ter, and as it were upon the same. But it may bee referred to the fat of the Peace-offrings, Levit. 3. according to which, the fat of the sinne-offring was to be burnt. As for the flesh or bodies of this and the former Sinne-offring of the Prince, they were not burnt without the host, (as the High Priests and Churches were) but eaten by the Priests; as is commanded in Lev. 6. 26.—30.

CHAP. V.

1. He that sinneth, in concealing his knowledge, when he heareth an adjuration: 2, When hee hath touched an uncleane thing, or person, 4, or in making an oath: 6, His Trespasse-offring of the flocke, 7, or of fowles, 11, or of flowre. 14. The Trespasse-offring in sacri∣liges, 17, and in sinnes of ignorance, not knowne.

ANd a soule when it shall sinne, and [unspec 1] heare the voice of an adjuration; and he is a witnesse; whether hee hath seene, or knowne of it: if he doe not utter it, then hee shall beare his iniquity. Or a [unspec 2] soule, that shall touch, any uncleane thing; either the karkase of an uncleane wild-beast; or the karkase of uncleane cattell, or the kar∣kase of an uncleane creeping-thing: and it be hidden from him; and hee is uncleane, and is guilty. Or when he shall touch, the un∣cleannesse [unspec 3] of man; according to all his un∣cleannesse, that he shall be uncleane withall: and it be hidden from him; and he knoweth of it, and is guilty. Or a soule, when it shall [unspec 4] sweare, pronouncing with the lips to doe evill, or to doe good; according to all that a man shall pronounce, with an oath, and it be hidden from him: and he knoweth of it, and is guilty, in one of these. Then it shall [unspec 5] be when he is guilty, in one of these: that he shall confesse, that he hath sinned, concer∣ning it. And he shall bring his Trespasse∣offring [unspec 6] unto Iehovah, for his sinne which he hath sinned; a female from the flocke, a lambe, or a shee-goat of the goates, for a sinne-offring: and the Priest, shall make-an∣atonement for him, concerning his sin.

And if his hand reach not to the sufficien∣cie [unspec 7] of a lambe; then hee shall bring for his trespasse which he hath sinned, two turtle-doves, or two yong pigeons, unto Iehovah: one for a Sinne-offring, and one for a Burnt∣offring. And he shall bring them, unto the [unspec 8] priest; and hee shall offer, that which is for the sinne offring, first: and he shall cut-with∣his-nayle the head thereof, over-against the necke thereof, and shall not divide-it-asunder. And he shall sprinkle of the blood of the [unspec 9] Sinne-offring, upon the side of the Altar; and the rest of the blood, shall bee wrung-out, at the bottome of the Altar: it is a Sinne-of∣fring. And the second, he shall make a burnt∣offring, [unspec 10] according to the manner: and the Priest shall make-an-atonement for him, for his sinne which he hath sinned, and it shall be mercifully-forgiven him.

And if his hand attaine not to two turtle-doves, [unspec 11] or to two yong pigeons; then he that sinned, shall bring for his oblation, the tenth∣part of an Ephah, of fine-flowre, for a sin-of∣fring: he shall not put upon it, oile; neither shall he give upon it, frankincense; for it, is a Sinne-offring. And he shall bring it, unto [unspec 12] the Priest; and the Priest shall take his hand∣full of it, a memoriall thereof, and shall burn it on the altar, according to Iehovahs Fire-offrings:

it is a Sinne-offring. And the [unspec 13] Priest shall make-an-atonement for him, for his sin which he hath sinned, in one of these, and it shall be mercifully-forgiven him: and it shall be the Priests, as the Meat-offring.

And Iehovah spake unto Moses, saying. [unspec 14] [unspec 15] A soule, when it shall transgresse a transgres∣sion; and sinne through ignorance, in the holy things of Iehovah: then he shall bring his trespasse unto Iehovah, a Ram perfect out of the flocke, with thy estimation, of sil∣ver shekels, after the shekell of the Sanctu∣ary, for a Trespasse-offring. And that which [unspec 16] he hath sinned, concerning the holy-thing, he shall pay; and the fift part thereof he shall adde thereunto, and give it unto the Priest: and the Priest shall make-atonement for him, with the Ram of the Trespasse-offring; and it shall be mercifully-forgiven him.

And a soule, when it shall sinne; and doe [unspec 17] any one of all the commandements of Ieho∣vah, which should not be done: though he know it not, yet is he guilty, and shall beare his iniquity. And he shall bring a ram per∣fect [unspec 18] out of the flocke, with thy estimation for a Trespasse-offring, unto the Priest: and the Priest shall make-an-atonement for him, for his ignorance which he ignorantly com∣mitted, and he knew it not; and it shall bee mercifully-forgiven him. It is a Trespasse∣offring: [unspec 19] trespassing he hath trespassed, against Iehovah.

Annotations.

A Soule] that is, any person, or a man, as the Chaldee translateth it. And Moses in ver. 15. [unspec 1] and 17. saying, when a soule sinneth, he shall bring, &c. sheweth a man to be meant hereby. Though under the man, the woman also is comprehended, as in Num. 5. 6. touching which the Hebrew Ca∣nons say, All sacrifices that a woman is bound to offer, her husband bringeth them by her hand: if he bee poore, he brings the poore mans oblation, and if he bee rich, he brings by her hand, the rich mans oblation. Mai∣mony, treat. of Ignorances, ch. 10. sect. 6. These Tres∣passe-offrings here following, were for sinnes of lesse importance; as omission of some duties, and not observing the legall washings and purificati∣ons, &c. whereas the sinne-offrings in chapter 4. were for greater offences, in doing things forbid∣den of God. Therefore the oblations for these trespasses, were made lesse, if the sinner were poore, Lev. 5. 7. 11. which in the former Sinne-offrings were never lessened, Levit. 4. an adjuration] or, exsecration, oath, or curse; of which word, see the notes of Gen. 24. 41. The Greeke here also trans∣lateth it, adjuration (or exaction of an oath:) when one by oath or curse is charged to speake if hee know; as Iudg. 17. 2. Prov. 29. 24. 1 King. 8. 31. An example of such adjuration we have in Matth. 26. 63. where the high Priest said unto Iesus, I ad∣jure thee by the living God, that thou tell us, whether thou be the Christ the sonne of God. Vnto that adju∣ration Iesus gave an answer, and confessed it; whereas before, he held his peace. So the Apostle saith, I adjure you by the Lord, that this Epistle hee read unto all the holy brethren, 1 Thess. 5. 27. And by the Hebrew Canons, whether a man sweare by his owne mouth, or be adjured by the mouth of others, and he answer Amen, though he that adjured him were an infidell, or a child, he is bound. For who so answereth Amen after an oath, is as if he uttered the oath with his owne mouth. And whether he answer Amen, or speak a word of like meaning, as if he say yea, or I am bound, or doe take upon me this oath; or any the like, in any language: hee is as a sworne man for any matter, whe∣ther he be (for sinning therein) to be beaten, or to bring an oblation. Whether he sweare or be adjured by Gods proper name, or by any of his titles: as that he sweare by him whose name is Gracious, or Mercifull, or Long∣suffring, or any the like, in any tongue: it is a full oath. And so an exsecration, and a curse, is an oath. Mai∣mony, tom. 3. in Shebugnoth (or treat. of Oathes,) chap. 2. sect. 1. 2. Accordingly the Euangelists set downe these two as one, the Sonne of God, Matth. 26. 63. and, the Sonne of the Blessed, Marke 14. 61. witnesse] The Hebrewes say, there are foure kinds of oathes; the oath of pronouncing a thing, [wher∣of see verse 4.] and vaine (or rash) oathes, [for bidden in Exod. 20. 7.] the oath concerning that which was de∣livered to keepe, [whereof see Levit. 6. 2. 3.] and the oath of witnesse; here spoken of. Which they ex∣plaine thus; as when witnesses can give testimony con∣cerning goods, and the owner requireth them to ••itness, and they deny that they can give testimony, and sweare that they cannot, &c. for such an oath, they arc bound to bring the sacrifice, here appointed, verse 6. &c. Maimony treat. of Oathes, chap. 1. sect. 1. 12. 〈◊〉〈◊〉 utter] or, not shew, declare, tell it. And this may bee, though a man bee not particularly called forth to witnesse: as the Hebrewes say, if the party that re∣quireth testimony, doe say; I adjure all that st〈…〉〈…〉 here, if they can witnesse for me, that they come and beare witnesse: if there be any witnesses among them 〈◊〉〈◊〉, and they deny, (or dissemble) it, they are guilty of the oath of testimony. Maimony, treat. of oathes, chap. 9. sect. 9. his iniquity] that is, the punishment of his iniquity, if he repent not, and be reconciled by sacrifice; as the like is sayd in Levit. 19. 8. and 20. 17. where such as beare their iniquity, are threatned to be cut off. It may also be english ed thus, if he ut∣ter, (or shew) it not, and beareth his iniquity, that is, is subject to the wrath of God. So in vers. 16.

Vers. 2. carkase] which who so touched, was by [unspec] the law uncleane, Levit. 11. 8. 31. it be hidden•• that is, the uncleannesse be hidden from him, as ••ol. Iarchi expoundeth it. is uncleane] that is, af∣terward knoweth himselfe to be uncleane; as the explanation in vers. 3. seemeth to manifest. 〈◊〉〈◊〉 guilty] or, trespasseth, sinneth; for of this Hebrew word Ashem, the sacrifice appointed for it, is called

A〈…〉〈…〉, in v. 6. that is, a Trespasse-offring, or Guilt-offring. But what sin or guiltines was upon a man, for touching an uncleane carkasse? And seeing the law maketh such uncleane but till evening, Lev. 11. 24. 31. when washing themselves and their clothes they were cleane, and for uncleannesse by a dead man, the sprinkling water cleansed them, Num. 19. 16. 17. 18. 19. wherefore is here confessing of sinne, and a trespasse-offring required, in v. 5. 6. The Hebrew doctors say, this is meant, for an uncleane person, who when he was uncleane came into the sanctu∣arie, or did eat of an holy thing, ignorantly. For it is ex∣presly said, (in Lev. 7, 20. 21.) if any eat of the flesh of the peace-offrings of the Lord, having his uncleannes upon him, the same person shall be cut off, &c. And of com∣ming into the sanctuarie it is said, (in Num. 19. 20.) that soule shal be cut off from among the church, because he hath defiled the sanctuarie of the Lord. And when the law condemneth men to be cut off, for defiling the sanctu∣arie and holy things therof, [to weet presumptuously,] it implieth the sacrifice which they are to bring, for the ignorant doing therof. Maim. treat. of Ignorances, c. 10. S. 1. 5. And thus Sol. Iarchi also expoundeth it; is guilty, for eating of the holy thing, or for comming into the Sanctuarie. These things figured the pollutions which men have not only by sins proceeding ori∣ginally from themselves, but by partaking also with other mens sins, 1 Tim. 5. 22. 2 Cor. 6. 17. from which we are to be cleansed by the sacrifice and death of Christ.

V. 3. according to all] or as the Gr. translateth it, of [unspec 3] all (or of any) his uncleannes: which might be sundry waies, as the law after sheweth, in the 12. 13. 14. and 15 chap. of this book. shall be uncleane with∣all] by touching it, as the Gr. explaineth it, which when he toucheth he is defiled. and he knoweth] to weet, if afterward by some means it be manifested. This the Gr. version plainly sheweth saying, and af∣ter this he knoweth of it. And herein it differeth from an other case, following in v. 17. which he knew not: whereupon two sorts of trespasse-offrings are ap∣pointed: for this which he knew, a female lambe, or a lesser sacrifice if he were poore, v. 6. 7. &c. for that which he knew not, a ram, v. 18. Of which diffe∣rence, more is spoken hereafter. It may also be trās∣lated, whether it be hidden from him, or he know of it. Howbeit of this matter of uncleannes, the Hebr. canons say; The case of ignorance about defiling the san∣〈…〉〈…〉y and holy things, differeth from the case of other 〈◊〉〈◊〉 that deserve cutting off. For all such sins, when one hath ignorantly done them, and it be knowne unto him in the end, that he hath sinned; although he had no know∣ledge of it in the beginning, yet he is bound to bring a Sin-offring: but for defiling the sanctuary & holy things, ••e brings not the offring which is lesse if the man be poor, (Lev. 5. 7. 11.) unlesse he have knowledg of the unclean∣nesse and knowledge of the holy thing, or of the sanctua∣ry, in the beginning. And the knowledge of the unclean∣nesse, and knowledge of the holy thing, or of the sanctua∣ry, in the end; and it be hid from him between both. As, a man is unclean, and eateth of a holy thing, &c. and after∣wards it is known unto him that he is uncleane, and was unclean when he did eat; and that it was a holy thing which he did eat. L•••• he is not bound to bring a sacrifice, unlesse he knew that he was uncleane, and that the thing was holy, before hee did eat. As a man is uncleane, and knowes that hee is uncleane, and knowes that the thing is holy. And afterwards the unclean∣nesse is hidden from him, and he forgets that he is un∣clean, and eateth of the holy thing, and knowes that it is a holy thing; or he erreth and forgetteth that the thing is holy, but knowes himselfe to be unclean, and eateth. Or if hee erre or forget, both that he is uncleane, and that the things is holy, and so eateth: afterwards the things are knowne to him, which were hidden from him: loe now he must bring the sacrifice here appointed; which is lessened if the man be poore. The reason of this exposi∣tion is; for that concerning other ignorances it is said, (in Lev. 4. 27. 28.) while he doth some one of the comman∣dements of the Lord, which should not be done, and be guilty; or if his sin be made knowne unto him, which hee hath sinned. When he knoweth it in the end, although he knew it not in the beginning. But concerning the unclean∣nesse of the sanctuarie and holy things, it is said, and it be hidden from him, & he knoweth of it, & is guilty, (Lev. 5. 3.) &c. Maim. treat. of Ignorances, c. 11. S. 1. &c. So in the Chaldee paraphrase called Ionathans, this scripture is thus interpreted, and it be hid from him, and he touch any holy thing, and afterwards it be revea∣led unto him, and he knoweth it, &c. is guilty] or, is a trespasser, sinneth: as Sol. Iarchi againe faith, by eating of the holy things, or comming into the Sanctuarie.

V. 4. a soule] in Chaldee, a man when he shall sweare. pronouncing] distinctly-uttering. This is that [unspec 4] which the Iewes call the oath of pronunciation, (as is noted before on v. 1.) and of it they make foure par∣ticulars, two of things to come, and two of things past: as when one sweares of a thing past, that it was done, or it was not done; and of a thing to come, that he will doe it, or he will not doe it. And no oath of pronunciation it to be used, but for things possible for him to doe, whether to come or past. He that sweareth any of these foure oathes, and the thing be otherwise; as, ••e that sweareth that he will not eat, and he eateth; or that he will eat, and he ea∣teth not; or that he hath eaten, when he eateth not; or hath not eaten, when he hath; loe this is a false oath; and of this and such like, it is said, ye shall not sweare by my name falsly, (Lev. 19. 12.) And if he sweare falsly, of presumption, he is to be beaten: if of ignorance, then bee brings the sacrifice here appointed. Maimony, treat. of Oathes, chap. 1. Sect. 1. 2. 3. to doe evill, &c.] This the Hebrew Doctors understand of things in a mans power, to doe if he will, or to leave undone if hee will. Therefore, he that sweareth to doe evill to others, (as to smite his neighbour, &c.) this is not an oath of pro∣nunciation, because he is cōmanded not to doe it; but it seemeth to be a vain (or rash) oath. If he swear to his own evill and hurt, though he should not so doe, his oath re∣maines upon him: and if he doe it not, hee is guilty of the oath of pronunciation. If he sweare to doe good to others, the good which is in his power to doe; the oath remaines upon him, if he doe it not, he is guilty of this oath. And, whosoever sweareth to break a commandemēt, & breaks it not, he is not guilty of this oath of pronunciation, but is to be beatē as for a vain (or rash) oath, & is to observe the cōmādement which he sware to break. If one swear that he wil not sleep or eat for 7. daies, or the like vaine oath, they must not bid him watch or fast so long as he is able to indure, and afterward to sleepe or eat: but he is to be bea∣ten

out of hand for his rash oath; and so may sleepe or eat when he pleaseth. Maimony, treat. of oathes, chap. 5. Sect. 14. &c. Compare herewith Psal. 15. 4. he that sweareth to doe evill, (that is, to his owne hurt) and changeth not: &c. it be hidden from him] that he hath transgressed against his oath, saith Sol. Iarchi, on Levit. 5. And Thargum Ionathan explaineth it, and he hath falsified (his oath) and it be hidden from him, and after that he hath transgressed, it be revealed unto him, and he know that he hath falsifiedit, &c. is guilty] or, trespasseth: in Greeke sinneth, to weet, in breaking or falsifying ignorantly, that oath which he hath pronounced; or in any of the other three cases fore-propounded.

Vers. 5. in one of these] in one of these foure, saith Thargum Ionathan; meaning the foure sinnes men∣tioned [unspec 5] in the 1. 2. 3. 4. verses before. shall con∣fesse] laying his hands on the head of the sacrifice, and confessing the iniquity of his trespasse; as is noted on Levit. 1. 4. And so other rites were per∣formed according to the manner of the sin-offring in chap. 4. The trespasse-offrings, &c. were killed, and their blood sprinkled, as is before declared. Then they were flayed, the fat and inwards taken out, and salted, and strowed on the fire (upon the altar.) And the resi∣due of their flesh, was eaten by the males of the Priests, in the court, like the sin-offrings. Maimony, treat, of offring the sacrifices, chap. 9. Sect. 1. And touching this confession they say, The owners of the Sinne or trespasse-offrings, when they bring their sacrifices, &c. atonement is not made for them thereby, untill they re∣pent, and confesse with word of mouth: &c. And so hee that is in his neighbours danger, and hath done him dammage in his goods, although he payeth him all that he oweth him: atonement there is none, untill he confesse, and turne away from doing the like again for ever. Mai∣mony, tom. 1. treat. of Repentance, chap. 1. Sect. 1. See the notes on Num. 5. 7.

Vers. 6. Trespasse-offring] or, Guilt-offring: in Hebrew Asham, that is, Guiltinesse or Trespasse, as [unspec 6] the Sin-offring, in chap. 4. was for sin (as the words here following manifest,) and is likewise called a Sin-offring. And as the former, so this figured out the sacrifice of Christ for our sinnes; of whom it is prophesied that his soule should be made an A∣sham, an offring for trespasse, (or, for sin, as the Greeke translateth it••) Esa, 53. 10. which he hath sinned] and respect must be had in the sacrificing, unto that particular sinne which was committed, that atone∣ment might be made for it. He that killeth a Sin of∣fring or a Trespasse-offring, it is necessary that his cogi∣tation be on that sinne by name, which (the sacrifice) is brought for. Ma••m. treat. of offring the sacrifices, chap. 4. Sect. 11. These things taught a speciall care that men should have of their wai••s, an examination of their owne sinnes, a particular repentance, sorrow and sacrifice of a contrire heart, with faith in Christ (whom the Trespass-offring figured) even for their least transgressions; that so judging themselves, they may not be judged of the Lord: 1 Cor. 11. 31. Ezek. 20. 43. Lam. 3. 40. 2 Cor. 7. 11.

Vers. 7. his hand reach not] that is, he be not able enough to bring a lambe: thus God providēd for [unspec 7] the poorer sort. This is that sacrifice which the Hebrewes call Gn••leh vajored; that is, Ascending and descending, (Thalmud. Bab. in Cerethoth, ch. 2.) because it ascendeth or is greater, if the sinner bee rich, and descendeth or is lesser, if he be poore. And they observe, that Sixe are commanded to offer the oblation Gnoleh vajored (greater or lesser:) The Leper at his cleansing, (Levit. 14. 21. &c.) The woman af∣ter child-birth, (Levit. 12. 8.) He that sweareth the oath of testimonie, (Levit. 5. 1.) He that sweareth the oath of pronunciation, falsly through ignorance, (Levit. 5. 4.) The uncleane person that eateth of the holy things ignorantly; and the uncleane that commeth into the Sanctuarie ignorantly, (Levit. 5. 2. 3.) Maimony treat. of Ignorances, chap. 1. Sect. 1. In these kinde of sacrifices, the High Priest, or the King, was not charged to bring a greater, as they were in the Sin-offring, Levit. 4. 3. 23. but the offring fellow∣er for the poore, even to a pottle of flowre, v. 11. The King and the anoynted Priest, brought their offring for the oath of witnesse, or for the oath of pronunciation, or for defiling the sanctuarie and holy things thereof as other private persons. For the scripture puts no diffe∣rence betweene the offring of the king, priest or private man, save in the sin-offrings, appointed for their ignoran∣ces, (Levit. 4.) Maimony, treat. of Ignorances, chap. 10. Sect. 7. turtle-doves] see the notes on Le∣vit. 1. 14. If a poore man brought the oblation of the ri∣cher sort, hee was discharged: but a rich man that brought the oblation of the poore, was not discharged, Maimony, treat. of Ignorances, chap. 10. Sect. 13. In that God would have men be at such charges for the expiating of their smallest sinnes and over-sights; it was to teach them the uglinesse of their sinnes in his sight, and with how great price by the blood of Christ, they were to bee redeemed, 1 Pet. 1. 18. 19. and how they should shew by such cost, their thankfulnesse to God for his grace, 1 Chro. 21. 24. and towards his priests (the mini∣sters of his grace) which had their livelihood in part by such sacrifices; Num. 18. 9. 1 Cor. 9. 13. 14. And in that he lessened the charge for the poorer sort; it was to shew the riches of his grace, who freely forgiveth the poore as well as the rich, not in respect of their expences, but of his mercie which is without respect of person, Iam. 2. 5. 〈◊〉〈◊〉 55. 1. &c. Rom. 3. 24. 25. &c.

Vers. 8. first] that atonement might be made for his sinne; after which was the Burnt-offring, a fi∣gure of a new and holy life. For Christ (whom the Sin-offring typed out) bare our sinnes, in his 〈◊〉〈◊〉 the tree: that we being delivered from sinne, should 〈◊〉〈◊〉 in righteousnesse, 1 Pet. 2. 24. Albeit, the Burnt∣offring also was to make reconciliation for sinne, as is noted on Lev. 1. 4. cut-with-his nayl] see Lev. 1. 15. where the like is for the Burnt-offring. This here (by the Hebr. canons) was to be done, at the south west horne of the altar. The Priest held the〈…〉〈…〉 feet (of the fowle) between his two fingers, and the〈…〉〈…〉 wings, between his two fingers; and stretched out the 〈◊〉〈◊〉 therof unto the bredth of his two fingers, and cut it 〈◊〉〈◊〉 his naile. And this was one of the hardest services 〈◊〉〈◊〉 were in the Sanctuary. Maimony, treat. of offring the Sa∣crifices, c. 7. S. 6. 8. Thus the priests greatest cun〈…〉〈…〉 was to be shewed in offring the sacrifices of the poore. not divide] hee might not 〈◊〉〈◊〉

the head from the body: and if he did divide it, hee did unlawfully, and was beaten. Maimony ibidem. Sect. 6. See the notes on Levit. 1. 17.

Vers. 9. the side] Hebr. the wall. He sprinkled of the blood, upon the wall of the altar, beneath the middest [unspec 9] thereof, and the rest of the blood, hee wrung-out at the bottome. It is a generall rule, that which was put upon the wall, the residue thereof was wrung-out at the bot∣tome: and this was the nether wall. Maim. ibidem. This rite might fore-shadow the manner of Christs suf∣fering, both his sweating drops of blood, Luk. 22. 44. and the shedding of his blood, on the crosse: which oblation was sanctified by his deitie, as the blood of the sacrifice by the Altar; Ioh. 17. 19. Heb. 9. 14. Matth. 23. 19.

Vers. 10. the manner] or ordinance: Hebr. the judge∣ment; [unspec 10] which word is here and often used for the manner or rite of doing a thing, and it hath refe∣rence to the law in Levit 1. 15. &c. The Greek and Chaldee translate it, as is fit, (or convenient.) The Hebrewes give this reason why the doves were one a Sin-offring, the other a Burnt-offring; Be∣cause the Altar had nothing in the bird that was the Sin-offring save the blood thereof, which is not food [as Levit. 3. 11.] therefore it was needfull to bring two, one for a Sin-offring to be meat for the Priest [Levit. 6. 26.] the other for a Burnt-offring, to be meat for the Altar. Chazkuni on Levit. 5. for his sinne] or, from his sinne; that is, cleansing him from it.

Vers. 11. attaine not] in Greeke, finde not: that is, [unspec 11] if he be not able: as in vers. 7. hee used another word of like meaning, reach not. So in Levit. 14. 21. 22. and 25. 26. 47. Num. 6. 21. an Ephah] that is, a Bushell: the tenth part whereof was called an Omer, about our Pottle: the Chaldee here for an E∣phah, translateth three Seahs (or pecks:) see the notes on Exod. 16. 36. oile] because sin proceedeth from us for want of grace, which oile figured; and the memoriall thereof is not sweet or gratefull un∣to God, which frankincense did signifie: therefore neither oile nor frankincense might be given with the sin-offring, nor with the jealousie offring, which brought inquitie to remembrance, Numb. 5. 15. but with the meat-offrings, both were given, Lev. 2. 1. &c. In the common Meat-offring, (Le∣vit. 2.) the want of oile made it unlawfull for sacrifice. The sinners meat-offring, if oile were put upon it, or up∣on the handfull thereof, it was made unlawfull Maimo∣ny, treat. of unlawfull (or polluted) sacrifices, chap. 11. Sect. 8. 10.

Vers. 12. shall take] or, shall gripe; shall gather up [unspec 12] with the hand: see Levit. 2. 2. This was the manner of all meat-offrings, that a handfull was burned on the altar, and the residue eaten by the Priests; ex∣cept the Priests owne meat-offrings, for sinne or o∣therwise; they were not eaten, but all burnt; Lev. 6. 16. 22. 23. according to] or, upon Iehovahs Fire∣offrings: which the Greeke translateth, upon the Burnt-offrings to the Lord; see the notes on Le. 4. 35.

Vers. 13. shall be the Priests] the residue which is [unspec 13] not burnt on the Altar, shall be for the Priests to 〈◊〉〈◊〉; the males among the priests were to eat it in the holy place, as the Meat-offring: see Levit. 2. 3. and 6. 25. 29. and 7. 6. 7.

Vers. 15. transgresse] or, sacrilegiously-trespasse, de∣fraud. [unspec 5] The Hebrew Maghnal, though it ••e gene∣rally used for all transgression and disloyaltie that the inferiour committeth against the superiour, as the wife against her husband, Num. 5. 12. and the like: yet for the most part, it is applied to evils com∣mitted against the Lord and his covenant, service, and holy things, wherof this law in speciall is: and so differeth from all the other lawes. The Hebrew doctors thus explaine it. It is unlawfull for a private man, to make profit (or use) of the holy things of the Lord: Whether they be things, that are offred upon the altar, or things sanctified for the reparation (or mainte∣nance) of the Sanctuary. And who soever maketh profit (or use) to the value of a mite, of the holy things of the Lord, he transgresseth, Maimony in Meghnilah, (or, treat. of Transgression) chap. 1. Sect. 1. through ignorance] or unadvisednesse, by errour: see Lev. 4. 2. If he did it presumptuously, and God onely knew it, he was in danger to be cut off by his hand: if his presumption were knowne to men, the Magi∣strate punished him. The sacrifice was for ignorance onely. Whosoever sacrilegiously-transgresseth presump∣tuously, is to be beaten; and must pay for the detriment, &c. Maim. in Megnilah, chap. 1. Sect. 3. the ho∣ly things] these were many, and manifold waies men might transgresse in them. As for a man to eat within his (private) gates, the tithe of his corne, wine, oile, &c. Deut. 12. 17. 18. to doe work with his firstborne bullocke, or sheer his firstborn sheep, Deut. 15. 19. to eat the first fruits of his land. Exod. 34. 26. ler. 2. 3. to keep-backe ought of the price of things dedicated to holy use; as did Ananias and Saphira, Act. 5. 1. 2. &c. and many like things. All the most holy things, men might sacrilegiously-trans∣gresse concerning them, (by making profit or use of them) from the time they were sanctified, untill their blood was sprinkled. When the blood was sprinkled, they might transgresse concerning them, in any thing that was wholly for the fire, untill it was burnt and caried out to the place of ashes. As the burnt-offring, whether beast or fowle; and the handfull (of the meat-offring) and the frankincense, the meat-offring of the Priests. &c. they might transgresse concerning them, from the houre they were sanctified, untill they were caried out after their burning upon the altar, unto the place of ashes. So for bullocks and goats that were burnt (without the campe:) So for the red Cow (Num. 19.) from the sanctifying thereof till it were made ashes: for though it were of the holy things for the maintenance of the sanctuary, yet loe it is said thereof, it is a sin-offring; (Num. 19 9.) The sin-offring beast, and trespasse offring, and peace-offrings of the congregation; they might transgresse in them all, from their sanctifying, till the sprinkling of their blood. When the blood was sprinkled, they might transgresse in the fat and inwards, til they were caried out to the place of ashes, &c. In the meat-offrings they might transgresse from the sanctifying of them, (yea though they were not as yet sanctified in a ministring vessel,) until the handful was burnt on the altar, &c. The shew bread, they might transgresse therein, frō the sanctifying of it, (yea though it were not as yet baken,) until the incense upon it was bur∣ned. The drink offrings, men might transgres in thē after they were sanctified. The bones▪ sinewes, hornes & hoofes

of the most holy sacrifices, which were separated, before t••e sprinkling of the blood, they might transgresse in them. The ashes of the altar in the courtyard, before they were taken from upon it or after: they might trans∣gresse in them. Any beast of the most holy things, that had able••ish &c, they might transgresse therein from the sanctifying of it, till it was redeemed. He that sepa∣rateth mony, for (to buy) his sin-offring, burnt-offring, or trespass-offring, or for ••••••••le doves, or pigeons: they might transgresse therein, from the houre of the separa∣ting thereof. A man sanctifieth for the maintenance of the sanctuary, a thing meet to repaire the same, as stone or timber; or a thing meet for the altar, as lambes or doves: or he sanctifieth for the altar, a thing meet to re∣paire the sanctuary, as stone or timber. Or sanctifieth for one thing, that which is not meet for it, but for another; or which is not meet for either of both, as henns, lands &c; yea though it be but dust or ashes: they might trans∣gresse in any of these, from the hour they were sanctified, untill such things were redeemed as were meet to be re∣deemed. These and many the like eases, are shewed by Maimony in Meghnilah, ch. 2, &c. of which hee saith in the end, (c. 8. s. 8.) It is meet for a man to set himselfe to understand the ordinances of the holy Law, and to know the end of matters, according as he is able. And the thing whereof he can finde no reason, nor know any worth thereof, let it not be light in his eyes. And let him not break through, to goe up unto the Lord, lest he brake forth upon him: (Exod. 19. 24.) Neither let him thinke of this, as he thinketh of other cōmon things. Behold how great weight there is, in the law touching s••orilegious transgression. And what though they bee wood and stone, and dust & ashes? when the name of the Lord of all the world, is called only upon things, they are sanctified. And who so useth them to common use hee transgresseth therin; and though he doe it through igno∣rance, hee must needs bring an atonement▪ How much more, concerning the commandements which the holy blessed God hath prescribed unto us; that a man should not tread them under foot, because he knows not the rea∣son of them, &c. Behold it is said in the law, (Lev. 19. 37. & 20. 22.) ye shall keepe all my statutes, and all my judgements, and doe them. Our wise men have sayd, that keeping & doing, must be applied unto the statutes, as unto the judgments, &c. Now the judgments, they are commandements, the reason (or meaning) whereof is manifest, and the good that commeth by doing them, is known in this world, as the forbidding to rob, & to shed blood; the commandement to honor father and mother. But the statutes (or ordinances) are commandements, the reason whereof is not known: &c. And all the sacri∣fices everyone genera••y, are statutes (or ordinances:) and our wise men have said, for the service of the sacri∣fices, the world 〈◊〉〈◊〉 continue: for by doing the statutes and the 〈…〉〈…〉, righteous men are made worthy of life in the world to come. And the law setteth the com∣mandement of the 〈◊〉〈◊〉▪ first, saying. And ye shal keep my 〈◊〉〈◊〉 & my judgements, which if a man doe, he shall live by them▪ 〈◊〉〈◊〉▪ 18▪ 3. ••n which last words of the Rabbine, it app〈…〉〈…〉, how the Iewes (as Paul 〈◊〉〈◊〉 us▪) 〈…〉〈…〉 God, but not according to knowledge; being ignorant of Gods righteousnes▪ and going about to establish their owne righteousnes. For Moses describeth the righteousnes which is of the law, when hee saith, the man which doth these things shall live by them, but the righteousnesse which is of faith, speaketh otherwise; That if thou confesse with mouth that Iesus is the LORD, and beleeve in thy hart, that God hath raised him from the dead, thou shalt be saved, Rom. 10. 2. 3. 5. 6. 9. his trespasse] that is, his trespass offring: or, for his trespasse it selfe. aram perfect] without blemish. The 〈◊〉〈◊〉 was to be of the second yeere, see the notes on Lev. 1. 10. with thy estimation] or, by thy valuation. This is spo∣ken to the Priest, who was to esteeme and value all holy things, as is expressed in Lev. 27 8. 12. &c. of silver shekels] Hebr. silver of shekels: see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth, a ram without blemish out of the sheepe, of price of silver of sekels: This some un∣derstand, of the thing wherein the transgression is committed, which the Priest should value, as is ex∣plained in the next verse: others understand it of the ramme brought for sacrifice, that it should bee worth shekels of silver, that is, two at the least, and besides that he should pay the principall, and the fift part. Thus Sol. Iarchi expoundeth it, Which is worth two shekels: and R. Levi giveth this reason, be∣cause multiplication in numbers is first made by two; therefore he saith, shekels for two shekels. Maimony 〈◊〉〈◊〉 Megnilah, c. 1. s. 3. saith, He that transgresseth through ignorance, payeth for that which he hath made use of to himselfe, and addeth a fift part thereto; and bringeth a ram of two-shekels (that is; worth so much) and offreth it for a trespass-offring, & makes atonement for himself▪ (Of the shekel, see Gen. 20. 16.) Againe in another place he saith: All trespass-offrings in the law, are brought being of the second yeere, & worth two shekels, except the Trespass-offring of the Leper, and of the Na∣zirite, for they are of the first yeere, and there is no price of them set. The doubtfull Trespass-offring, is brought of little or of great: and by tradition we have learned, that it comes not but worth silver shekels. If rams be 〈◊〉〈◊〉, that he find not a ram worth two shekels; let him not buy but tary till they be dearer, and bring one of two shekels. For loe the law provideth cōcerning the price, & deter∣mineth it. M••••m. in Pesulei hamukdashin, c. 4. s 22. 23.

Vers. 16 holy thing] Hebr. holines, which the G••. translateth holies, that is, holy things. The worth of it or of them must be payed. fift-part] so much was also added to holy▪ things redeemed, Lev. 27. 13. 15. 19. The payment of the principall, with the ad∣dition of the fift part, is commanded to be done together with the bringing of the sacrifice. The payment of the principall, and bringing of the trespasse, hinder the atone∣ment, (••o weet, if they be not brought together▪) but the fift part hindreth not; for it is said (after) he 〈◊〉〈◊〉 make atonement with the ram of the trespasse: the r•••• and the trespasse hinder, but the fift part hindreth 〈◊〉〈◊〉▪ [Meaning it may remaine as a debt, to bee pay••••▪ afterward:] Maim. in Meghnilah, c. 1. s. 3. 4. By the Trespasse (Asham,) the scripture somtime mean〈…〉〈…〉 the pr〈…〉〈…〉 thing wherein the trespasse is com∣mitted; which is to bee recompensed, besides the sacrifice▪ 〈◊〉〈◊〉 b. 5. &. 〈…〉〈…〉 the Priest shall make 〈…〉〈…〉∣ment▪] Tho••gh restitution was made, by the 〈…〉〈…〉∣gressor▪ yet atonement could not bee made but 〈◊〉〈◊〉 the Priest and sacrifice appointed; both which 〈…〉〈…〉∣gured

Christ, by whose blood sinnes of all sorts, which men through infirmitie doe commit, are forgiven and purged, 1 Iohn 1. 7.

Verse 17. though he know it not] this may also bee translated thus; and he know it not, and is guilty, and [unspec 17] beareth his iniquity; This differeth from the former cases, in verse 4. and 15. where there was know∣ledge of the sinne, at least, in the end: but this law was for sinnes, though never known certainly, but in doubt or suspense, so that David said not with∣out cause, Ignorances (or, Vnadvised-sins) who can un∣derstand? clense thou me from secret-sins, Psal. 19. 13.

Vers. 18. a ram perfect] that is, without blemish. [unspec 18] Of this the Hebrew canons say; Every sin, for the ig∣norant-doing whereof, they are bound to bring the Sin∣offring appointed, (Levit▪ 4.) they are bound, when it is not knowne, to bring the doubtfull Trespasse-offring: (Levit. 5. 17. 18.) And what meaneth this, If it be not knowne? If it be doubtfull unto him, whether he hath ignorantly-sinned in the thing, or no. And this sacrifice is called Asham talui, (a doubtfull Trespass-offring,) because it makes atonement for that which is uncertaine and doubtfull unto him, &c. As for example; there is a sabbath day, and a working day; and a man doth worke in one of them, and knowes not in which he did it. Hee eateth of a dish of meat, and one witnesse saith unto him, this which thou hast eaten, is the fat (forbidden in the law, Levit. 3. 17.) another witnesse saith, thou hast not eaten fat: now he bringeth a doubtfull Trespasse-offring; and so in like cases. Maim. treat, of Ignorances, c. 8. S. 1. 2. On the other hand for some cases knowne, they bring an other sort of sacrifice, called, Asham Vaddai, that is, a certaine, (or manifest) Trespasse-of∣fring, concerning which in the same booke, chap. 9. it is said. For five transgressions, men bring the sa∣crifice Asham, and it is called a manifest Asham; because there is not any doubt therein. And these are they: For lying with a bond-maid, (Levit. 19. 20. 21.) For things taken-by-violence, &c. (Levit. 6. 2. 6.) For sacrilegious transgression, (Levit. 5. 15.) For the uncleannesse of a Nazirite, (Num. 6. 12.) And for leprosie, when a man is cleansed from the same, (Levit. 14. 12.) esti∣mation] or valuation. The Greeke translateth it, of price of silver: see before in verse 15.

Vers. 19. trespassing he hath trespassed] that is, hee hath certainely trespassed; or, he is surely guilty. The [unspec 19] Chaldee translateth, It is a trespasse-offring for his sinne which he hath sinned: he shall offer a trespasse-of∣fring before the Lord. The rites about this sacrifice; were the same with the former: whether it were a manifest trespasse-offring, or a doubtful trespasse-offring, it was killed, and the blood sprinkled; then it was flayed, the fat taken-out, and salted, and put on the fire (of the altar,) and the flesh was eaten by the Priests, in the court: Maimony, treat. of offring the sacrifices, c. 9. S. 1. The signification hereof, was also like the former, that by the death and blood of Christ, we are clen∣sed from all sinne: 1 Ioh. 1. 7. Heb. 10. 10. 11. 12.

CHAP. VI.

1, The Trespasse-offring for sins done against the Lord, and a mans neighbour. 8, The law of the Burnt-offring, 14, and of the Meat-offring, 19, The offring at the con∣secration of a Priest. 24, The law of the Sin-offring.

AND Iehovah spake unto Moses, say∣ing. [unspec 1] [unspec 2] A soule, when it shall sin; & trans∣gresse a transgression, against Ieho∣vah: and falsly deny unto his neighbour in a thing-delivered-him to-keepe, or in the put∣ting of the hand, or in a thing-taken-away∣by-violence; or, hath deceitfully-oppressed his neighbour. Or have found a thing lost, [unspec 3] 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, [unspec 4] when he hath sinned and is guiltie: that hee shall restore the thing-taken by-violence which he violently took away; or, the thing∣deceitfully-gotten, which hee hath got-de∣ceitfully; or, the thing-delivered him-to keep, which was delivered unto him to keep; or the lost thing, which he found. Or, all that [unspec 5] 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 [unspec 6] shall bring his Trespasse-offring, unto Ieho∣vah: a ram perfect, out of the ••••ock, with thy estimation for a Trespasse-offring, unto the Priest. And the Priest shall make-atonement [unspec 7] for him, before Iehovah, and it shall be mer∣cifully-forgiven-him: for any-one, of all that he hath done, in trespassing therein.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

And Iehovah spake unto Moses, saying▪ Cō∣mand [unspec 8] [unspec 9] 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 [unspec 10] 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 [unspec 11] 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 [unspec 12] the altar shall be burning in it, it shall not be put-out; and the Priest shall burne wood up∣on 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, [unspec 13] continually, shall be burning upon the altar, it shall not be put-out.

And this is the law, of the Meat-offring: [unspec 14] the sonnes of Aaron shall offer it, before

Iehovah; before the altar. And he shall take-up [unspec 15] 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 Ie∣hovah. And the remainder thereof, shall Aa∣ron [unspec 16] 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: [unspec 17] it is holy of holies; as the Sin-offring and as the Trespasse-offring. Every male, a∣mong [unspec 18] the sonnes of Aaron, shall eat of it; it shall be a statute for ever, in your generati∣ons; concerning Iehovahs Fire-offrings: all that toucheth them, shall be holy.

And Iehovah spake unto Moses, saying. [unspec 19] [unspec 20] 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 [unspec 21] 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 anoyn∣ted in his stead, of his sonnes, shall doe it: it [unspec 22] is a statute for ever, unto Iehovah, it shall be burnt for a Whole-burnt-offring. And every [unspec 23] Meat-offring of the Priest, shall be Whole∣burnt-offring: it shall not be eaten.

And Iehovah spake unto Moses, saying. [unspec 24] [unspec 25] Speake unto Aaron, and unto his sonnes, say∣ing; This is the law, of the Sin-offring: in the place where the Burnt-offring is killed, shall the Sin-offring be killed, before Ieho∣vah; it is holy of holies. The Priest that of∣freth-it-for-sin, [unspec 26] 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 [unspec 27] flesh thereof, shall be holy: and when there is sprinkled of the blood thereof, upon a gar∣ment; that whereon it is sprinkled, thou shalt wash, in the holy place. And the earthen ves∣sell, [unspec 28] 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, [unspec 29] holy of holies. And no Sin-offring, whereof any of the blood thereof, is brought into the [unspec 30] Tent of the congregation, to make-atone∣ment with in the holy-place, shall be eaten: it shall be burnt, in the fire.

Annotations.

ASoule] that is, man or woman, as God explai∣neth [unspec] it, in Num. 5. 6. so the Chaldee expoun∣deth it, a man. transgresse] it is the word be∣fore used, in Levit. 5. 15. The Greeke here transla∣teth, 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 thing∣committed-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 put∣ting of the hand] This phrase (here onely used,) see∣meth 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 fel∣lowship) 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 im∣ploy 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 ha∣teth, though it be for Burnt-offring: Esa. 61. 8. deceitfully oppressed] or, defrauded, by cavila∣tion, calumniation, false accusation, or other like unjust meanes. Of this sinne, Zacheus cleared him-selfe by fowrfold restitution, Luk. 19. 8. The He∣brew doctors thus distinguish these. Who is a taker by violence, (or robber?) He that taketh a mans goods by force, as by plucking it out of his hand, &c. or, that forcibly-taketh ones servant or beast, and useth them for his owne worke; or goeth into ones field, and eateth the fruit thereof, and the like. Who is a deceitfull-opres∣sour? He that hath his neighbours goods in his hand, with the owners consent; and when they are demanded againe, he keepes the goods in his hands by force, and re∣stores them not; and the like. Maimony, treat. of Rob∣bery and lost things, chap. 1. Sect. 3. 4.

Vers. 3. a thing lost] Hebr. a losse: which the law [unspec] bindeth him to restore unto the owner: See Deut. 22. 2. Exod. 23. 4. in the annotations. with fals∣hood] that is, falsly; and as the Greeke translateth it, unjustly. Of this kinde of oath, the Hebrew ca∣nons say; Who so hath his neighbours goods in his hand, whether they bee delivered him to keeep, or

lent him, or he hath taken them by violence, or by fraud; or hath found a thing lost, and restoreth it not, or the like; and the goods which he hath in his hand, hee de∣manded of him, and he denyeth them, loe he is a trans∣gressor against this law, ye shall not fasly deny, (Levit. 19. 11.) And if he sweare unto him falsly, concerning the goods which he denyed; now hee transgresseth ano∣ther law, ye shall not deale-falsly; Lev. 19. 11. And this oath is called, the oath concerning a thing delivered to keepe. And for this false oath, hee is bound to pay the principall, which he denyed, & to adde the fift part more thereto, and to offer a manifest Trespasse-offring; &c. Maim treat of Oathes, c. 1. s. 8. 9. sinning] or, as the Gr. translateth, so that he sinneth in these.

Vers. 4. he shall restore] in Numb. 5. 7. God requi∣reth [unspec 4] also to confesse the sinne; which is to be under∣stood here, and in all like sins and trespasses. About this restitution, the Hebrewes have these obser∣vations. Whether he be a violent robber, or a fraudu∣lent-oppressor, or a stealer, or a borrower, or that hath by him a thing delivered to keepe, or hath found a thing lost, and falsly-denyeth it, or that there was part∣nership betweene him and his neighbor, and some of the goods remaine in his hand; or that hee hath done worke for him, and he hath not given him his wages. It is a gener all rule for every thing such as these, hee that con∣sesseth, is bound to pay by sentence (of the Iudges:) and he that denyeth and sweareth, must pay the principal & the fift part, Lev. 6. 2. &c. This is meant, when a man is bound to pay for himselfe, but if he be bound to pay for his father, he payes not the fift part. As, when his fa∣ther robbeth, or stealeth, or is indebted to others, and the son knoweth it, and denyeth it, and sweareth, and afterwards confesseth it; he payeth but the principall on∣ly; for it is written, (Lev. 6. 4.) which he violent tooke∣away for his owne violent-taking away, hee addeth the fift part more, but not for his fathers. This is meant, when the thing violently-taken-away is not remaining then present; but if his father did violence, and dyed, and the thing-taken-away remaineth there and the heyre de∣nyeth it, and sweareth, and afterwards confesseth it; hee payeth the principall and the fift part. If the father rob, and sweare, and confesse it, and afterward dye: now the heyre payeth the principall & the fift part. If he rob, and sweare, and so dye: and the heyre confesseth it, hee payeth but the principall onely, but in both these cases, the heyre is discharged of the Trespasse-offring. Maim. treat of Robbery, and lost things, c. 7. s. 2. 3. &c.

V. 5. all] or of any thing: so implying other parti∣culars [unspec 5] besides these mentioned; as some are before noted. principall] or, summe; Hebr. head: which Sol. Iarchi expoundeth the principal (the thing it selfe.) Head sometime is used for beginning or first: & so Chazkuni here noteth that the meaning may be, before hee bring his Oblation he shall put out of his hand, the thing got by rapine, &c. the fist-parts] the Greek translateth, the fist part, as the Hebrew also was in Lev. 5. 16. And it may be put for every fift part, the fist part of every thing defrauded, as in Ezek. 16. 55. thy sisters, meaneth each of thy sisters. But the Hebrew Doctors insist upon the number thus; He that restoreth the principall to the owners, & denyeth at the second time the fist part, and sweareth a∣bout it; that fist part is made as the principall in every respect, and hee must pay for it another fist part, as it is written, hee shall adde thereto the fist parts thereof, teaching that he must adde a fist part for a fist part, un∣till the fist part which he denyeth and sweareth for, bee become lesse then the worth of a mite. Who so hath by him a thing delivered to keepe, and he pleadeth that it is lost, and sweareth, and returneth and confesseth that he hath it by him. And commeth againe, and pleadeth that it is lost, and sweareth, and againe retur∣neth and confesseth that he hath it by him; he must pay a fist part for every oath, with that one principall; as it is written, He shall adde thereto the fist parts thereof, teaching that hee may pay many fifts for one principall. Maim. treat. of Robbery, &c. c. 7. s. 12 13. Now what the fist-part is, he there sheweth in s. 7. one of foure, with the principall: as if he robbed the value of 4. and sweareth; he payeth five. And if the stolne thing be re∣maining, hee must restore it, and give the price of the fourth part thereof. to whom it pertaineth] or, whose it is, by right, whether the owners, or the heyres, to him against whom he is guilty, Numb. 5 7. He that robboth his neighbor, if he that is robbed dyeth: must restore the robbery unto the heyres: and if it bee lost, or changed, he must give them the price of it. And if he sware unto him, and afterward he dyed; hee must give to the heires, the principall and the fist part. Hee that robbeth his father, and sweareth unto him, and the father dyeth; if the thing taken by robbery doe not re∣maine, or if it be changed, he must make an account with his brethren, for the principall and for the fist part. If the thing taken by robbery remaineth, hee is bound to bring forth the thing it selfe, from under his hand. Ther∣fore he is to give the thing taken by robberie, and the fist part also to his brethren; and make an account with them, &c. Maim. treat. of Robbery, c. 2. s. 1. 2. &c. But if the man have no kinsman to recompense the trespasse unto, it must be recōpensed unto the Lord, even unto the Priest, Num. 5. 8. of his trespasse] or, of his guiltinesse, that is, the day wherin he is found a trespasser: which the Greeke interpreteth, the day wherein he is convicted: (or reprehended) Or we may understand it, the day wherein hee offreth for his trespasse: so Chazkuni explaineth it, The robber shal give the goods to him that is robbed, in the day that hee bringeth his Trespasse-offring: turning from his sin, that his oblation may be accepted with favour.

Ver. 6. perfect] without blemish. This oblation was [unspec 6] performed w^th such rites, as the other before men∣tioned, in c. 5. see the notes there; and on Numb. 5. 8. in trespassing] or, by guilty-trespasse, or, with guiltinesse therein: The Greek translateth, and hath trespassed therein. These sacrifices, could not by thē∣selves make a••onement, or procure forgivenesse of sins: but they signified the atonement made by the sacrifice of Christ: Heb. 10. 14. 10. 14. and taught men mortification, and dying unto sinne, as David saith, Thou delightest not sacrifice, that I should give it &c. the sacrifices of God, are a broken spirit, as bro∣ken and a contrite hart, &c. Ps. 51. 18. 19. And where true repentance, faith in Christ, & amendement of life is found in the sinner; there is promise of grace, and of forgivenesse of sins; though they be as scarlet, they shall be as white as snow; though they be red like crimsin, they shall be as wooll. Esay 1. 16. 18.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the 25. section of the law: fee Gen. 6. 9. Hitherto in this booke, God hath shewed what sacrifices men should offer: now he declareth the manner and rites about those sa∣crifices, more particularly.

Vers. 9. because of the burning] or, it is that which [unspec 9] ascendeth by the burning. Here is the reason of the name: for the Burnt-offring, is in Hebrew Gnolah, that is, an Ascension; because by burning all in fire, it went up in smoake and vapour. Therefore the Holy ghost translateth it in Greeke, Holocautoma, that is, a whole Burnt-offring: Hebr. 10. 6. from Psal. 40. The use of this sacrifice is shewed on Le∣viticus 1. Here the Thargum called Ionathans, saith, it was to make atonement for the imaginations of the heart. all night] though the time of the E∣vening sacrifice began about mid afternoone (as is shewed on Exod. 12. 6.) yet the burning might continue all night, till breake of the day. No sacri∣fices were offred, but by day: therefore they killed no sa∣crifice but by day, nor sprinkled any blood, but in the day that it was killed; for when the Sun was set, the blood be∣came unlawfull (to be sprinkled.) Sacrifices whose blood was sprinkled by day, their fat was burned by night, till the pillar of the morning ascended, (that is, till breake of the day.) And so the pieces of the burnt-offrings, were burned by night, till breake of the day. But for to keepe men farre from trespassing, our wise men have said, that they should not burne the fattes, or pieces of the burnt-offring, but untill midnight. Although it was lawfull to burne them by night, yet they did not de∣ferre them purposely, but endev••red to burne all by day. Gratefull is a commandement (done) in the houre of the same, Maimony, treat. of offring the sacrif. chap. 4. Sect. 1. 2. 3. This law here given, seemes specially to intend the daily Burnt-offring of the church, which was offred first in the morning, and last in the evening, as the Hebrew Doctors say, It is un∣lawfull to offer any sacrifice at all, before the daily sacri∣fice of the morning: neither kill they any sacrifice, (to weet, for particular persons,) after the daily evening sacrifice, except the sacrifice of the Passeover onely. Mai∣mony, treat. of the daily sacrif. chap. 1. Sect. 3. shall be burning] or, shall be made to burne, that is, nourished continually: so verse 12.

Vers. 10. his linnen raiment] or, the linnen robe; as the Greeke translateth, a sinnen coat. Such were [unspec 10] made for the inferiour Priests to minister in, Exod. 28 40. 41. The originall word Middo, signifieth a large garment, proportionable to the bodie. It is the Co•• (as Sol. Iarchi observeth) and the scripture calleth it Middo, because it was like [Middatho] his measure that wore it. Hence the Greeks borrowed their word Ma••due, which is a coat, or mantle. And the Hebrew 〈◊〉〈◊〉 signifieth finer linnen then that of common flax, (which is called by another name,) therefore the Chaldee here translateth it garments of bysse: 〈◊〉〈◊〉 the notes on Exod. 25. 4. The 〈◊◊〉〈◊◊〉 (〈◊〉〈◊〉 Ghazkuni on this place,) is the Coat, the Miter, and the Girdle, which all are of lin∣〈…〉〈…〉 and the scripture speaketh of them as of one, because they all are as one garment, for he is not clothed with one without the other. his flesh] in Greeke his body; meaning, his secret parts; which for honestie and reverence of Gods sanctuarie, were to be covered with these breeches next the skinne. See the notes on Exod. 28. 43. and compare Ezek. 44. 17. 18. hath consumed] or, hath eaten: ashes are said to be consumed, when the wood and sacrifices are consumed and turned to ashes. So meale is said to be ground, Esay. 47. 2. when the corne by grin∣ding is turned to meale. besides the altar] on the east-side, furthest from the sanctuarie: Lev••t. 1. 16. The taking-up of the ashes from on the altar, is commanded to be done, every day, and it is one of the Priests services, Leviticus 6. 10. They did it, when the pillar of the morning ascended [that is, at breake of the day.] And at the feasts, (they did it) at the begin∣ning of the third part of the night; and on Reconciliation day, at midnight. He whose duty it was to take them up, washed himselfe and put on the clothes in which hee was to take them up, and sanctified (that is, washed) h••s hands and his feete. And tooke a fire-pan, and went up to the altar, &c. Maimony, treat, of the daily sacrif. chap. 2. Sect. 10. 11. &c. The taking up of the ashes, is the first of all the services in the day; and the meaning and mysterie of it is, to remove away the spirit of un∣cleannesse that remaineth after the digestion of the mem∣bers and fat intrails, that lyeth on them. And therfore it is not done but in white garments only, because by mercy, iniquity is purged, (Pro. 16. 6.) R. Menachem, on Le. 6.

Vers. 11. other garments] Vnto the Altar, no Priest [unspec 11] might come but in the holy garments appointed of God; and those garments they used not but in the Sanctuarie. Hereupon it is written, when the Priests goe forth into the utter court to the people, they shall put off the garments wherein they ministred, and lay them in the holy chambers: and they shall put 〈…〉〈…〉∣ther garments, and they shall not sanctifie the people with their garments; Ezek. 44. 19. Yet forasmuch as the carying away of the ashes, belonged to the Priests, by other garments the Hebrewes under∣stand not common clothes, but other holy gar∣ments. The Priests garments wherein he tooke away the ashes, were lesser then those wherein he ministred in other services; as it is written (in Levit. 6.) hee shall put on other garments, and cary forth the ashes: he saith not other, for that they were common garments, but for that they were lesse then the former. Maimony in Ta∣midin (or treat. of the daily sacrif.) chap. 2. Sect. 10. without the campe] As the turning of the Burnt∣offring to ashes, was a signe of Gods acceptation thereof, Psal. 20. 4. so the carying out of the campe, into a cleane place, signified his regard of the very reliques of that holy thing: which had ac∣complishment in Christ his death and bu••iall, without the gates of Ierusalem, in Golgotha, and in a garden, Heb. 13. 11. 12. 13. Ioh. 19. 16▪ 17. 18. 41. 42. the memorie whereof is blessed. Of these ashes, the Hebrew canons say, they were to be left in a place, where the winde did not blow strongly. And it was not lawfull for strangers, to gather them up: neither might they be scattered there, but laid downe: and it was unlawfull for men to make profit (or use) of them. Maimony, treat. of the daily sacrif. chap. 2. Sect. 15. a cleane place] the contrary is said touch∣ing the stones and dust of a leprous house, that they should be poured out into an uncleane place,

Lev. 14. 40 41▪ for they came f••ō a polluted house; but these ashes came from the Lords holy house, therefore were to be laid in a cleane place, where no dead ca••kasses, dung, or other filth was layd.

Vers. 12. shall be burning] or, shall be kindled (or made burne) on it. From hence the Hebrews gather, [unspec 12] that the fire might not bee kindled beneath, and then laid upon the altar, but was to be kindled on the altar it selfe: Maimony, treat of the daily sacrifice. c. 2. s. 9. And Baal Hatturim noteth how from hence they have said, Although fire came downe from heaven, yet they were commanded to bring of common fire. be put out] or, quenched. The Hebrew canons say, Hee that quencheth the fire of the Altar, is to bee beaten; for it is said, It shall not be put out, (Lev. 6. 12.) though it be but one coale, and though it be downe from upon the Altar, hee that putteth it out is to bee beaten. Maimony, ibid c. 2. s. 6. wood] no other fewell was allowable for the altar, and it was to bee the wood of the publike congregation, (as is obser∣ved on Lev. 1. 7.) And as all things about Gods service, were to be of the best: so of this the He∣brewes say, the wood was to be none but choise: such as had no wormes in it. And that, timber of buildings pulled downe, was ever vnlawfull: they might bring none but new wood. Maimo••y, in Issures Mizbeach, ch. 6. s. 2. every morning] Heb. in the morning in the morning. Of this service it is recorded; In the morning they laid the wood in order, and they made upon the top of the Altar a great fire &c: likewise towards evening. Three fires were or∣derly made upon the top of the Altar every day: the first was the great fire on which they offred the daily sa∣crifice with the other oblations; the second was a little fire in the side, from which they tooke fire in a censer to burne incense with every day; the third was not for other use but to confirme the commandement concerning the fire, which is written, FIRE CONTINVALLY SHALL BE BVRNING, Lev. 6. 13. Wee have beene taught that that which is said, BECAVSE OF THE BVRNING VPON. THE ALTAR, Lev. 6. 9▪ is ••eant of the great fire: and this, THE FIRE OF THE ALTAR SHALL BE BVR∣NING IN IT, Lev. 6. 9. is the second (fire) for the 〈◊〉〈◊〉: and this, THE FIRE VPON THE ALTAR SHALL BE BVRNING IN IT. Le∣viticus 6. 12. is the third, for keeping of the fire, Mai∣mony, in treat▪ of daily sacris. ch. 2. s. 2. 4. 5.

Vers. 13. Fire continually] This commandement [unspec 13] 〈…〉〈…〉ishing the fire alwaies, being so oft repea∣ted▪ sheweth it to be of weight, and carefully to be observed: and signified, how by Christ our Altar, we should have continually through his Spirit, 〈◊〉〈◊〉 ready for the purging and ••aking away of our sins, and accesse to offer unto God the sacrifi∣ce of praise, 1 Ioh▪ 1. 9. Heb▪ 13. 10. 15. like∣wise the 〈◊〉〈◊〉 of Gods ministers, by daily preach∣ing of the word (which is likened unto fire, Ier. 23. 29.) to kindle and stirre up the graces of the spirit in men, which may never be quenched, Mat. 3. 11. 1 Thes. 5. 19. It foreshadowed also the w••rke of Christ, who came to send fire on the earth, and 〈◊〉〈◊〉 defined to have it kindled, Luke 12. 49▪ likewise the afflictions of Christ and his Church, which are continuall in this world, and through which we must enter into the Kingdome of God, Mark. 9. 49. Heb. 2. 10. 1 ••e••. 4. 12. The Hebrewes say of the fire on the Al••ar, that it was as a làdder for the Angells to ascend by: as (in Iudg. 13. 20.) the Angel of the Lord ascended in the flame of the Altar; and in Ezek. 9. 2. six men stood beside the brazen altar: Baal Hatturim on Lev. 6.

Vers. 14. Meat-offring] the Minchah, whereof see [unspec 14] Lev. 2. and the annotations there. before the Altar] that is, saith Sol. Iarchi, the south, for that was the face (or forepart) of the altar; for the foot banke was set on that side.

Ver. 15. of rest] of sweet smell: see Lev. 2. 2. The [unspec 15] Ierusalemy Thargum translateth it, of favourable acceptation: and O••kelos, to be received with favo∣rable acceptation.

Ver. 16. unlevened cakes] that is, made into un∣levened [unspec 16] cakes; as the next verse sheweth. This, and the like that follow, shew, how they that wrought about the holy things of the sanctuarie; and they which waited at the altar, were partakers with the altar: so the Lord proportionably or∣dained also under the gospel, 1 Corinth. 9. 13. 14. Ezek. 44. 29. See Deut. 18. 1. 2. &c. What leve•• and unlevened cakes signified, is noted on Exod. 12. holy place] meaning the Court of the sanctua∣rie, in Num. 18. 10. it is called the Holy of hol••es, that is, the most holy place; yet hereby was meant neither the most holy within the Taber∣nacle, (into which none went but the high Priest once a yeare, Levit. 16. 2. &c.) neither the holy place there: but the court of the sanctuary, where all the most holy things were boyled, baken, dres∣sed and eaten, by holy persons: as is explained af∣ter, v. 26. and Lev. 8. 31. See the notes on Levi∣ticus 24. 9.

Vers. 17. with leven] or, levened; as the Greeke [unspec 17] translateth it. holy ••f holies] that is, most holy▪ Hebrew, holinesse of holinesses. The like is sayd after, touching the sin-offrings, &c. Levit. 6. 25. and 7. 1. 6. &c. Other things were called holy, as the passeover, tithes, firstfruits, &c. Such the He∣brewes call leight holy things, to distinguish them from the most holy: and the lawes concerning them differ. The sin-offring, trespass-offring, and remainder of the peace-offrings, were not eaten but by the males among the Priests, within the court. Other offerings, tithes, firstfruits, shoulder and brest of the peoples Peace-offrings and the like, were for the Priests, their sonnes, daughters, &c. that were cleane, Numb. 18. 9. 10. 11. 19. A∣gaine, the most holy things are here limited to bee eaten within the court: the light holy things were to bee eaten in the place which the Lord should choose, &c. Dent. 12. 5. 6. 7. and 16. 5. 6. which after, was Ierusalem; whereupon the Hebrew ca∣nons say, who so eateth a bit of the flesh of the most ho∣ly things, without the court, is to bee beaten, &c. The same judgement is for him that eateth the light holy things, out of Ierusalem. For Ierusalem walls, are for the light holy things; as the walls of the court for the most holy. Flesh of the most holy things, that is caried out of the walls of the court; and flesh of the light holy

things, caried out of the walls of Ierusalem, is polluted and unlawfull for ever. And though it be brought back againe to his place▪ yet is it vnlawful to be eaten. Maim. in treat of offring the sacrif. ch. 11. s. 5. 6. Hereupon Ierusalem is called the holy Citie: Nehem. 11. 1. Esay 48. 2. and 52. 1. Mat. 4. 5.

Vers. 18. Every male] although he bee a ble••ished [unspec 18] priest, saith Sol. Iarchi. all that toucheth] or, who-soever toucheth: whether person or thing, as any vessell of ministerie, and the like: meaning that no uncleane person, or common vessell, might touch them. The Greeke translateth, whosoever toucheth them, shall be sanctified: and so Chazkuni, ad∣ding this, and he shall purifie himselfe, before he touch them. See after, in v. 27. and Exod. 29. 37.

Vers. 20. in the day] and so, from that day forward, [unspec 20] every day. Chazkuni saith, that In here is in stead of From. And that it is used for After, is noted on Exod. 2. 23. the day that he] that is, Aaron him-selfe, (as Lev. 8.) or any of his sons after him. The Chaldee called Ionathans, saith, in the day that they anoint him to possesse the high priests office. The Priest-hood was by naturall succession to Aarons sonnes, such as were meet for the same, having no blemi∣shes, or other impediments; which the Magistrates of the highest Court judged of, and put him in place. None doe constitute an high priest, but the Se∣nate of 71. Iudges: and they doe not anoint him, but by day, as it is written (Lev. 6. 20.) In the day that he is anointed, &c. and they set not up two high Priests at once. The high Priest, he is the head of all the priests: and they doe anoint him with the anointing oile (Exod. 30.) and clothe him with the garments of the high Priesthood, (Exod. 28.) They clothe him with the 8. garments, and when he puts them off, they clothe him a∣gaine on the morrow, so 7. daies, day after day, as it is written (Exod. 29. 30.) the sonne that shall bee Priest in his stead, shall put them on 7. dayes. And as they aray him with the clothes, seven dayes, so they anoint him with ••ile seven daies, one after another. Maimony, in treat. of the Implements of the sanctuarie. c. 4. s. 15. 12. 13. This high Priest was a figure of Christ, clothed with the garments of justice and salvation, offring himselfe to God for us, and us unto God through himselfe; making us, and our service ac∣ceptable unto his Father; Heb. 8. 1. and 7. 25. 28. and 10. 10. 22. and 13. 15. Ephah] or Bushel: the tenth part whereof, was an Omer: see Exod. 16. 36. continuall] or thus, a Meat-offring, continual∣ly. The ordinary priests offred their Minchah but at their Initiation, or entring upon their office: the high priest, continually, every day. See the notes on Lev. 2▪ 1.

Vers. 21. a pan] to weet, a flat-pan, plate or slice: [unspec 21] whereof see Lev. 2. 5. Such being baken dry, with∣out li••••ot, were the more subject to the heat and parching of the fire. And as the high Priest was in speciall manner a figure of Christ; so his dayly Meat-offring being of this kinde, figured out the suffrings of Christ, who was so parched with the site of afflictions for our sins. hastily fryed] or, ••••ken▪ with bubbles, that is, so fried, that it may bee hoven as with bubbles: so in Lev. 7. 12. The man∣ner of making these cakes, is said to be thus. The high Priest brought a whole tenth-deale, (of st••wre;) and sanctified it, and divided it by the halfe tenth-deale measure which was in the sanctuarie: for although the oblation was halfe at once, yet was it not sanctified by the halfe. And he brought therewith, three logs of oile, as it is written, it shall bee made with oile, to adde oile thereunto, like the meat-offrings of the lamb. Then hee mingled the flowre with oile, and hastily-baked it with bubbles. And he kneaded of each halfe tenth part, six cakes. And they were made one by one thus, he divided the three logs (of oile) by the quarter measure that was in the sanctuary: a fourth part for every cake. And he baked the cake a little, and after that fried it upon the pan, with the other fourth part of oyle which belong∣ed to it. And he did not bake it much, as it is written Tuphinei [i. Bakings▪ Lev. 6. 21,] between baken and raw. And afterwards hee divided every cake into two, by measure; that he might offer the halfe at morning, and the halfe at evening. And he tooke the halfes, and doubled them every one, into two; and brake them in in peeces, til he found every peece doubled into two. And he offred the one halfe, with halfe the handfull of fran∣kincense, in the morning; and the other halfe, with halfe the handfull of frankincense at evening. And if it were the Meat-offring of Initiation, (or first entring upon his office,) he divided it not, but offred all at once, with the handfull of frankincense: and both of them were a whole Burnt-offring, for offrings made by fire. Maim. in treat. of offring the sacrifices, ch. 13. s. 2. 3. 4. baken peeces] Hebrew, bakings of the Meat offring of peeces, that is, which was broken into peeces. See the like phrase in Lev. 5. 15. thou shalt] mea∣ning, thou priest, whosoever; as the next verse sheweth: therefore the Greeke explaineth it, hee shall offer. of rest] that is, of sweet smell, as the Greeke translateth: in Chaldee, to be accepted with favour before the Lord.

Vers. 22. the Priest that is anointed] Thargum Io∣nathan [unspec 22] explaineth it, the high Priest that is anointed with oile. a whole-burnt-offring.] Hebr. a Ca••••••: that is, whole, or altogether; in Greeke it is transla∣ted here Hapan, All; in the verse following, Holo∣cautos, that is, wholly-burnt. The peoples Meat-of∣fering was eaten by the Priests, that made a••one∣ment for them, v. 15. 16. Lev. 7. 7. but because no Priest being a sinner, could make atonement for himselfe; therefore his Meat-offring might not be eaten, but all burnt on the Altar; to teach him to expect salvation not by himselfe, nor by his legall service or workes, but by Christ. For the eating of the sin-offring, figured the bearing of the sinners iniquitie, Lev. 10. 17.

Vers. 25. be killed] that was, on the north side of [unspec] the altar: see Lev. 1. 11. Hereby was figured that Christ ou•• sinne-offring should bee killed by the priests in Ierusalem and mount Sion, w^ch was on the sides of the North, Ps. 48 2. crucified on mount Calvarie, which was on the North west side of Ie∣rusalem: as by the Iewes tradition, the morning sacrifice was killed at the North west horne of the Altar.

Verse 26. offreth] or, expiateth-sin-by-it; as the [unspec] Chaldee translateth, that maketh atonement by the blood thereof: in Greek, that offreth it. The Priest

did 〈◊〉〈◊〉 it, and so bare the iniquitie of the sinner: (Lev. 10. 17.) and in type abolished the same. It was also a part of their livelyhood, Ezek. 44. 28. 29. which coveto••s priests abused, eating the sinne of Gods people; and lifting up their soule, unto their iniquitie: Hos. 4. 8. It further figured our commu∣nion with Christ our sacrifice, eating his flesh by faith, Iohn 6. 56. as he hath made us an holy Priest-hood, even Kings and Priests unto God his father, 1 Pet. 2. 5. Rev. 1. 6. in the holy place] within the courtyard of the sanctuarie, not without the same. Seven other things were also to bee eaten there, noted on Lev. 24. 9.

Vers. 27. blood thereof] of the sinne-offring; whe∣ther [unspec 27] it were that which was to bee eaten, or that which was to be burnt. And this rite, was peculi∣ar to the sinne-offring, above all the other most holy things: Maimony, treat. of offring the sacrif. ch. 8. s. 1. 2. As the sinne-offring in speciall sort figu∣red Christ (who was made sinne for us, 2 Cor. 5. 21.) so this ordinance for all that touched the flesh of the sin-offring to bee holy; the garments sprinked with the blood, to be washed; the vessels wherein the flesh was boyled, to bee broken or scoured and rinsed: taught an holy use of this my∣sterie of our redēption, wherof they that are made partakers, ought to be washed, cleansed and sancti∣fied, by the Spirit of God; that we possesse our ves∣sels in holines and honor, and yeeld not our mem∣bers as instruments of unrighteousnesse unto sinne any more. 1 Thes. 4. 4. Rom. 6. 13. wash] This washing was for casuall sprinkling, as when any blood sprung out of the bason, upon a garment: or the like. And as the Hebrew canons say, Nothing was charged to be washed, but the bloody place only: and that which was upon an instrument apt to receive un∣cleannes, and apt to be washed. But if it were sprinkled on an instrument of wood or of metall, it was not to bee washed, because they are things not fit to be washed, but they are onely s••raped. If it bee sprinkled on the skin of a fi〈…〉〈…〉it is not required to be washed; because that is not a thing 〈◊〉〈◊〉 t•• receive uncleannesse. If on the skin of a ••east before it be flayed, it is not charged to be washed: if it ••ee after it is flayed, then must it bee washed: for though it receiveth no uncleannes now, yet loe it is apt to receive uncleannes, after it is dressed for use. If it spring〈…〉〈…〉 of the necke, upon a garment▪ or from upon a 〈◊〉〈◊〉 of the alt••••, or after that it is shed on the ground, 〈◊◊〉〈◊◊〉 gathered up, and any of it put on a garment, they 〈◊〉〈◊〉 〈…〉〈…〉ged to wash it, for it is written, And when there is sprinkled of the blood &c. It is not meant, but of blood received in a ministring vessell, and fit for to spri〈…〉〈…〉 and that there be inough for that use. If hee hath put the blood on the foure hornes of the altar, and afterward some of the blood left in the bason, bee put on a 〈◊〉〈◊〉, it is not required to be washed, &c. When 〈◊〉〈◊〉 the bl••ody place, they must wash it very faire, 〈…〉〈…〉 mark•• of the blood, &c. Maimony, i〈…〉〈…〉 〈◊〉〈◊〉 sacrifice. ch. 8. s. 4. 10. These ordinances shadowed the con••agion of sin; (as did all the like in 〈◊〉〈◊〉 cases, Levit. 11. 32. 33. &c.) and the care that we should have to clense our selves by repen∣tance and faith; 2 Cor. 7. 1. Heb. 10. 19. 22. The 〈◊〉〈◊〉 Hebrew Doctors had some knowledge of these mysteries; for speaking of this washing of gar∣ments, they give a reason, because it was necessary to doe-away-uncleannesse, by the waters that are on high: R. Menachem on Levit. 6. These are the spirituall waters, mentioned in Hebr. 10. 22. Iohn 7. 38. 39. Rev. 1. 5. and 22. 1. Zach. 13. 1. Esay 4. 4.

Vers. 28. scowred] as the washing, was to be in the holy place, or Court; ver. 27. so it was required that [unspec 28] the earthen vessell should be broken in the court, and the vessell of metal, should be scoured and rinsed with water in the court. The scowring, was with hot water, and the rinsing, with cold. With water, not with wine, or any mixture, or other liquor. Maim▪ ibidem. ch. 8. s. 11. 12. Of breaking the earthen vessells, see the notes on Lev. 11. 33.

Ver. 29. holy of holyes] Hebr. holynes of holynesses, that is, most holy; and the Greeke addeth, unto the [unspec 29] Lord.

Ver. 30. into the Tent] as was the blood of the sin-offrings for the high Priest; & for the Church. [unspec 30] See Lev. 4. 5. 16. The signification of this law, for the burning of such sacrifices, and that the Priests might not cate of them, was to shew the inability of that legall priesthood to reconcile men to God: and that men cleaving thereto, and not seeking for the better priesthood of Christ, could not bee saved. For such sinne-offrings as those Priests did eate, so typically bearing the peoples iniquitie, Lev. 10. 17. and taking it away, the blood of them came not into the sanctuary before God; which argued their unworthinesse. But Christ with his blood (shed for our sinnes,) entred into the holy place, (not that which was made with hands, but into very heaven) and hath obtained eternall re∣demption: Heb. 9. 11. 12. 24. And in that the le∣gal priests, might not eate the flesh of that sinne-of∣fring, whose blood was caried into the holy place, but the body was all burnt without the camp: the Apostle from hence saith; we have an Altar (mea∣ning Christ,) wherof they have no right to eate, which serve the Tabernacle: (so excluding from Christ, all that cleaved to the rudiments of Moses. Which he proveth thus,) For the bodies of those beasts, whose blood is brought into the sanctuary by the high Priest for sin, (wherein Christs sacrifice was most lively figured,) are burnt without the ••ampe; (so that the Priest had no meat, or livelyhood thereby:) Wher∣fore Iesus also, that hee might sanctifie the people with his owne blood, suffred without the gate; (so accompli∣shing the type; and shewing withall, that such as would still serve the worldly sanctuary, had no right to eate of him, and live by him.) Let us goe forth therefore unto him, without the campe, bearing his reproach, &c. Heb. 13. 10.▪13. Teaching us hereby, to have communion with Christ, both by faith, in applying to our selves his death and suffe∣rings, 1 Pet. 3. 18. Gal. 2. 20. and in partaking of his afflictions; going out from our earthly habitations, and seeking the things that are above, 1 Pet. 4. 1. Coloss. 2. 12. 13. and 3. 2. 1. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sinne, Rom. 6. 6.

CHAP. VII.

1, The law of the Trespasse-offring. 11, and of the Peace-offrings▪ 12, Whether they were for Thanksgi∣ving, 16, or a vow, or a voluntary offring. 23, The Fat, 26, and the blood are forbidden to be eaten. 28, The Priests portion in the Peace-offrings.

ANd this is the law, of the Trespasse∣offring: it is, holy of holies. In the [unspec 1] [unspec 2] place, where they kill the Burnt-of∣fring, shall they kill the Trespasse-offring: and the blood therof, shall he sprinkle upon the al••ar, round about. And he shall offer of it, all the fat thereof: the rump, and the fat [unspec 3] that covereth the inwards. And the two kidneyes, and the fat which is upon them, [unspec 4] which is upon the flankes: and the caule, above the liver; with the kidneyes, hee shall take-away it. And the Priest shall burne them, upon the altar; for a Fire-offring unto [unspec 5] Iehovah: it is a Trespasse-offring. Every [unspec 6] male among the Priests, shall eate thereof: in the holy place shall it be eaten, it is holy of holies. As is the Sin-offring, so is the tres∣passe-offring; there is one law for them: the [unspec 7] Priest, that shall make-atonement therwith, his shall it be. And the Priest, that offreth a mans Burnt-offring: the skin of the burnt∣offring, [unspec 8] which he hath offred; it shall be, for the Priest himselfe. And every Meat-offring, that is baken in the oven; and all that is made [unspec 9] in the frying-pan, and on the pan: shall bee for the priest himselfe that offreth it. And [unspec 10] every Meat-offring mingled with oyle, and dry: shall be, for all the sonnes of Aaron, one as much as another.

And this is the law, of the sacrifice of Peace-offrings: which he shall offer unto Ie∣hovah. [unspec 11] If he offer it, for Confession; then he shall offer with the sacrifice of Confessi∣on, [unspec 12] unlevened cakes, mingled with oile; and unlevened wafers, a••ointed with oile: and of fine flowre hastily-fryed, cakes mingled with oile. With the cakes, levened cakes of-bread, shall he offer for his oblation: with [unspec 13] the sacrifice of Confession of his Peace-of∣frings. And he shall offer, one of them, out of the whole oblation; for an Heave-offring, [unspec 14] unto Iehovah: it shall be of the Priests, even his that sprinkleth the blood of the peace∣offrings. And the flesh, of the lacrifice of Confession of his Peace-offrings; shall bee [unspec 15] eaten, in the day of the offring of it: he shall not leave of it, untill the morning. And if [unspec 16] the sacrifice of his oblation, bee a vow or a voluntary offring; it shall be eaten, in the day that hee offreth his sacrifice: and on the morrow, the remainder also of it shall bee eaten. But the remainder of the flesh of the sacrifice: in the third day, shall be burnt with [unspec 17] fire. And if any of the flesh of the sacrifice of his Peace-offrings be eaten at all, in the third [unspec 18] day; it shall not be favourably-accepted: hee that offreth it, it shall not bee imputed, unto him, it shall bee a polluted-thing: and the soule that eateth of it, shal beare his iniquity. And the flesh, that toucheth any uncleane-thing, shall not bee eaten; it shall bee burnt [unspec] with fire: and the flesh; every one that is cleane, shall eate the flesh. But the soule that [unspec] eateth the flesh, of the sacrifice of Peace-of∣frings which pertaine unto Iehovah, and hath his uncleannes upon him: even that soule shall be cut-off, from his peoples. And the [unspec] soule that shall touch any uncleane-thing; the uncleannesse of man, or an unclean beast, or any abomination that is uncleane; and eate of the flesh of the sacrifice of Peace∣offrings, which pertaine unto Iehovah: even that soule shall be cut off, from his peoples.

And Iehovah spake unto Moses, saying. [unspec 22] [unspec 23] Speake unto the sonnes of Israel, saying: yee shall not eate any fat, of oxe, or of sheep••, or of goat. And the fat of a carkasse, and the [unspec 24] fat of that which-is-torne-in-peeces; shall be used for any worke: but eating yee shall eat of it. For whosoever eateth the fat, of the beast, of which he offreth a Fire-offring, un∣to [unspec 25] Iehovah: even the soule that eateth it, shall be cut off from his peoples. And ye [unspec 26] shall not eat, any blood, in any of your dwel∣lings: of fowle, or of beast. Any soule, that [unspec 27] eateth any blood: even that soule shal bee cut-off, from his peoples.

And Iehovah spake unto Moses, saying. [unspec 28] [unspec 29] Speake unto the sonnes of Israel, saying: He that offreth, the sacrifice of his Peace-of∣frings, unto Iehovah, shall bring his oblatiō unto Iehovah, of the sacrifice of his peace∣offrings. His hands shall bring, Iehovahs Fire-offrings: the fat with the breast, it shall [unspec 30] he bring; the breast, to wave it for a Wave∣offring, before Iehovah. And the priest shal burne the fat, upon the altar: and the breast [unspec] shall bee Aarons and his sonnes. And the right shoulder, shall ye give for a Heave-of∣fring, [unspec 32] unto the priest: of the sacrifices of your Peace-offrings. He of the sonnes of Aaron, [unspec 33] that offreth the blood of the peace-offrings, and the fat; his shall the right shoulder bee, for a portion. For the wave breast, and the [unspec 34]

h••ave shoulder, have I taken of the sonnes of Israel, from off the sacrifices of their Peace∣offrings: and have given them, unto Aa∣ron the Priest and unto his sonnes, by a sta∣ture for ever, from among the sons of Israel.

This is the anointing of Aaron, and the anointing of his sonnes; out-of Iehovahs [unspec 35] fire-offrings: in the day when hee presented them, to minister-in-the-priests-office, unto Iehovah. Which Iehovah commanded to [unspec 36] give unto them, in the day that hee anointed them, from among the sonnes of Israel: by a statute for ever, throughout their genera∣tions. This is the law, of the Burnt-offring, [unspec 37] of the Meat-offring, and of the Sin-offring, and of the Trespasse-offring: and of the fil∣lings (of the hand,) and of the sacrifice of Peace-offrings. Which Iehovah comman∣ded [unspec 38] Moses, in Mount Sinai: in the day that he commanded the sonnes of Israel, to offer their oblations unto Iehovah, in the wilder∣nesse of Sinai.

Annotations.

TRespass-offring] Hebrew, Asham, that is, trespass or, guiltinesse: in Greeke, the Ram for trespasse. [unspec 1] This is an explanation of things commanded in Lev. 5. holy] Hebrew, holines of holinesses, that is, a most holy thing, so in vers. 6.

Ver. 2. the place] the Northside of the altar, Lev. 1. 11. figuring the place where Christ our sinne [unspec 2] and Trespass-offering should be killed for us; as is noted on Lev. 6. 25. he sprinkle] meaning the Priest; as hee sprinkled the blood of the Burnt-of∣frings, and of the Peace-offrings. See the notes on Lev. 1. 5. and 3. 2. 8.

V. 3. the rumpe, &c.] Of these rites, see the notes on Leviticus. 3. 4. 9. &c. for the same order in most [unspec 3] things, wa•• for all these sacrifices. Whether it were a 〈…〉〈…〉fest Trespass-offring, or a doubtfull Trespass-of∣fring, ••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 [unspec 4] 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 sa••our. [unspec 5]

V. 〈◊〉〈◊〉 of the Burnt-offring] and so of other like offrings. Touching this point the Heb▪ canons say; [unspec 8] All 〈◊〉〈◊〉 of the most holy things, were the Priests: 〈◊〉〈◊〉 they were sacrifices of the congregation, or sa∣crifices 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 flay∣ed, 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 Sab∣bath evening. He that taketh his burnt-offring, for the maintenance of the Sanctuary: likewise he that sanctifi∣eth 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 OF∣FRETH A MANS BVRNT-OFFRING, particularly di∣stinguishing 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 san∣ctuaries. Maim. trea••▪ 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 Ia∣kobs hands were covered when hee got the bles∣sing, 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 sanctificati∣on, 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 [unspec 9] on Lev. 2. 5. 6. 7. for the Priest] or, the priests, e∣ven 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 th•• holy things of the sanctuary, one as much as an other. Maimony, treat. of offring the sacri∣fice, chap. 10. Sect. 14. This figured our thankful∣nesse 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 [unspec 10] the Greeke translateth. Such were the Meat-of∣frings 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 e∣vening. And the high Priest eateth, not by share, but ta∣keth what he pleaseth, Maimony, treat. of offring the sacrifice, chap. 10. Sect. 17. &c.

Vers. 12. for Confession] or, for thanksgiving: the [unspec 12] Greeke translateth it, for Praise: and the sacrifice of praise, with confessing to Gods na••••e, is mentioned by the Apostle, Heb. 13. 15. alluding to this law. See before in Levit. 3. This Confession, the He∣brews (as Sol. Iarchi on this place) say, was for mer∣cies 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 recove∣red; for such are bound to make confession, as it is writ∣ten, 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 sacri∣fices, 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 congregatiō, they were killed, & their blood sprinkled as is before declared. Thē 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 Passe∣over, Deut. ••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 it was called, the Nazirites ramme: (Numbers 6. 13. 14. 15. &c.) These three sorts, were killed, their blood sprinkled, they flayed, their fat and inwards taken out. After∣wards, the flesh was cut-up, the breast and right shoul∣der separated: and the inwards, with the breast and shoulder, were put in the hands of the owners of the sacrifices, and the Priest put his hand under the owners hand, and waved all before the Lord. See further tou∣ching this in the annot. on Lev. 3. 5. unlevened] see the notes on Le. 2. 4. hastily fryed] see Lev. 6. 21

Vers. 13. With the cakes] namely, with the unle∣vened cakes aforesaid, he shall also bring levened [unspec 13] cakes. So the Greek translateth, with the unlevened breads. levened cakes of bread] The Hebrew 〈◊〉〈◊〉, (that is, bread;) is sometime used for ma∣ny loaves, or cakes; as in Levit. 23. 17. wave-bread, two: meaning, two wave cakes, or loaves. So in this place: for, the bread brought with the sacri∣fice of Confession, was thus prepared. Hee tooke 20. te••ths, (or pottles) of fine flowre, and made of them tenne pottles levened, and ten unlevened. The tenne that were levened, he made of them, ten cakes. And the ten that were unlevened, he made of them 30. cakes equal∣ly; ten cakes of every sort; to ••eet, tenne cakes baken in the oven, and ten cakes wafers, and ten cakes hasti∣ly-fried. These 30. cakes were made with the quantity of halfe a log of oile; a fourth p••rt thereof, for the cakes hastily ••ryed: an eight part for the baken cakes, and an eight part for the wafers, &c. And the Priest tooke one of all foure cakes, one of every sort. Maim. treat. of offring the sacrifices, c. 9. s. 17. &c. Leaven (figuring corruption of nature and actions, 1 Cor. 5. 8.) is usually forbidden in all sacrifices: here, with the sacrifice of Confession or Thankes, God accept∣eth of it; either to teach us due preparation of our prayers and thankes unto him, (for levening sometime is used in the good part, denoting the secret working of things in time, Matt. 13. 33.) or to teach us to temper our ioyes with sorrow and af∣fliction in this life, (as the Prophets heart was leve∣ned, Ps. 73. 21.) or, to signifie, that hee would graci∣ously accept of our thanks & service, though mix∣ed with our infirmities, which of his mercie in Christ he forgiveth unto us, 1. Ioh. 1. 8. 9. 10.

Vers. 14. one of them] to weet, one of the cakes a∣forementioned, of each sort one, as is above noted. [unspec] The Hebrew is one of it, to weet, of the bread, (that is, the cakes) spoken of in verse 13. the whole oblation,] or, all the oblation: the Greek translateth it, all his gifts. The Priest had but one cake of eve∣ry sort; the rest were eaten by the owners: so in the sacrifice, the priest had the brest and shoulder; the other flesh was eaten by the owners. Yea (not∣withstanding that Law in Leviticus 6. 23.) if the owner of the sacrifice of confession were a priest, yet the residue of the bread, was eaten by the owners, as the sacrifice of another Israelite: for the bread that com∣meth with the sacrifice of Confession, or with the Nazi∣rites ramme, is not called a Meat-offring. Maimony treat. of offring the sacrifices, c. 9. s. 11. 12. 14. an Heave-offring] so called, because it was heaved or lifted up: the Chaldee and Greeke expoundeth it, a separation, or separated thing.

Ver. 15. eaten in the day] the eating of the Peace∣offrings was a religious feast wherin they rejoyced [unspec] before the Lord, and gave him thanks: Deut. 12. 6. 7. The eating of it the same day it was offred, taught them to hasten and not to delay, to keep Gods Commandements; and with speed whiles it is called to day, to bee made partakers of Christ by eating his flesh in faith; and to bee thankfull unto God for his grace, Psalme 119. 60. Psalme 95. 7. 8. Hebrewes 3. 12. 13. 15. See also the notes on Exodus 12. 10. And as the time of (eating) the flesh, so was the time for (eating) the bread, as Sol. Iarchi, here observeth.

V. 16. a vow, or a voluntary-offring] which he brin∣geth not for Confession for deliverance, as before is noted on verse 12. then hee is not bound to bring bread with them, and they may bee eaten two dayes: saith Solomon Iarchi. The difference betweene these two is declared in the Hebrew canons, thus. He that sayth, Loe upon me be a Burnt-offring; or, 〈◊〉〈◊〉 upon me bee a Meat-offring; or, loe, the price of this beast bee upon mee for a Burnt-offring; or a Peace∣offring; this is a Vow. But he that saith; Loe, this beast, or the price of this beast, be a burnt-offring 〈◊〉〈◊〉 Peace-offring; or this tenth-d••ale of flowre be a Me••••∣offring: loe, this is a Voluntary-offring. What diffe∣rence is there betweene vowes, and voluntary-offrings? Hee that voweth, if hee have separated his offring,

〈◊◊◊〉〈◊◊◊〉 l••st or stolne, he is bound for the worth of it af∣t〈…〉〈…〉d, till he offer one like that which hee hath vow∣ed. B•••• he that voluntarily promiseth; if the thing dye, 〈◊◊〉〈◊◊〉 st••••ne; he is not bound to bring another for it. He that sayeth, the price of this oxe bee upon me a Burnt∣offring; or, the price of this house be upon me an oblati∣on: if the ••xe dye, or the house fall, he is bound to pay, &c. Sin-offrings and Trespass-offrings, they are not brought but for sin: they come not by Vow or by volun∣tary-offring▪ He that sayeth, Loe, upon me be a Sinne∣offring, &c. or, loe this be a Sin or Trespasse-offring: he sayeth nothing. If he be indebted to bring a Sin or tres∣pass-offring▪ and say; Lo this be for my sin or for my tres∣pass-offring; or, this money bee for my sin or trespasse-of∣fring: his words must be performed. He that voweth, or voluntarily-promiseth, is not bound, till his mouth and his heart accord. As hee that intends to say, upon me be a Burnt-offring: and saith, a Peace-offring: he sayeth nothing. If he intend to vow a burnt-offring, and sayeth (generally) an offring: his words must stand: for the burnt-offring is an offring; and so in all like cases. In vowes and voluntaries, it is not necessary that a man pronounce ought with his lips: but if he have fully de∣termined in his heart, though hee hath uttered nothing with his lips, he is indebted. Maim. in treat. of offring the sacrif. c. 14. s. 1. 5. &c.

V. 17. in the third day, shall be burnt] as being un∣lawfull to be eaten: see the notes on Exod. 12. 10. So the longest time for eating the flesh of any sa∣crifice, was but the second day; in the third, none might ever be eaten. Which ordinance was given, partly that the holy flesh might be eaten whiles it was pure and sweet, for by the third day, it might easily in those hot Countries putrifie; partly to teach men diligence to apply & make use to them∣selves of the signes of grace in due time, as before is noted. But chiefly it seemeth to foreshadow the time of Christ, who rising from death the third day, abolished all legall offrings: see the an∣notations on Genesis 22. 4. And the Scripture useth to day, and to morrow for a short time, set and limited, as Behold I cast out Devils, and doe c••res to day and to morrow, and the third day I shall be perfected, Luke 13. 32.

Ver. 18. eaten at all] Hebrew, eating be eaten. The rules for this, are thus explained. The Peace-offrings [unspec] 〈…〉〈…〉, the day that they are killed, and all that night, and all the next day, untill sunne-setting: Leviticus 7. 16. 17. 18. so they are eaten two dayes, and one night; whether it be the portion of the Priests, or the portion of the ••wners. The same law is for the first-borne, and for the 〈◊〉〈◊〉; for they are leight holy things, like the Peace∣offrings. But the (sacrifice of) Confession, though it be of the ••••••ght holy thinges, is not eaten, save in the day that it is killed, with the night, Leviticus 7. 15. 〈◊〉〈◊〉 the Nazirites ramme, and the bread that 〈◊〉〈◊〉 it, are like unto them, whether the portion of the 〈◊〉〈◊〉▪ or the portion of the owners. And the same l〈…〉〈…〉 〈◊◊〉〈◊◊〉 Sin-offring, and for the Trespass-offring, 〈◊◊〉〈◊◊〉 Peace-offrings of the congregation, and the resi∣〈…〉〈…〉 of the Meat-offrings for all are eaten that day and that might, Levit. 7. 15. All the offrings are thus to 〈…〉〈…〉 〈◊〉〈◊〉 the Peace-offrings which the scripture expresseth, and the first-borne, and tithe, which are like unto them. All these which are to be eaten that day & that night, they may bee eaten by the Law, untill the breake of the day: but for to keepe men far from trans∣gression, our wise men have said they are not to be eaten, but untill midnight. Maim. treat. of offring the sacrif. chap. 10. sect. 6. 7. 8. By this we may see the reason why the Paschall Lambe being eaten the night before, the Iewes on the morrow would not goe into the judgement Hall, l••st they should bee defiled; but th•••• they might eate the Passeover: Mark▪ 14. 12. Ioh. 13. and 18. 28. For the Paschall Lambe was eaten the night before, and nothing of it might be eaten on the morrow, Exodus 12. 10. but the vo∣luntary Peace-offrings sacrificed therewith, (which are also called the Passeover, in Deutero∣nomy 16. 2.) might be eaten also the day follow∣ing, but not on the third day; as this Law shew∣eth▪ not be imputed] or, not reckoned, counted, or thought: to weet, by the Lord, as a pleasing ser∣vice, or acceptable sacrifice. So this phrase is used, in Numbers 18. 27. 30. But the Hebrew Doctors▪ gather from hence another thing some∣what strangely; they say, There are three thoughts (purposes or intendments,) that make the offrings unallowable; which are, the thought (or purpose) of changing the name, and the purpose of the place, and the purpose of the time. Of changing the name: as he that killeth the sacrifice, & not by the name thereof; but reputeth the burnt-offring, that it is a Peace∣offring, or the peace-offring, a burnt-offring, and the like. The purpose of the place; as he that killeth a sa∣crifice by the right name, upon condition to sprinkle the blood thereof, or burne that which is to be burnt, with∣out the court, or to eate that which is to be eaten, out of the place where it ought to be eaten, &c. The purpose of the time, as ••ee that killeth a sacrifice by the right name, upon condition to sprinkle the blood thereof after the Sun setting, which is not the time for sprinkling of it, or to burne that which is to bee burned thereof, on the morrow after day light, which is not the time for burning of it; or to eat that which is to be eaten thereof, after the time appointed for the eating of it, &c. These are called sacrifices killed out of their due time, & they are called Pigul (that is, polluted) in every place, and this is the polluted thing spoken of in the law. By word of mouth we have been taught, that that which is said in the law, (Lev. 7. 18.) If any of the flesh of the sacrifice of his Peace-offrings be•• eaten &c. is spoken but of him that purposeth in the houre of offring it, that he will eat therof in the third day. And the same law is for every offring, concerning which he purposeth in the houre of offring it, to eat thereof after the due time. And so if 〈◊〉〈◊〉 purpose to burne thereof on the altar, the thing which is fit to be burned: whether it bee that which is eaten by man, or eaten (that is, consumed) by the Altar, if the pur∣pose concerning it for after the time▪ the oblation is pollu∣ted. But the offring which is not corrupted with his pur∣pose, but the blood therof is sprinkled on the altar i••s due manner, and there remaineth thereof till after the time that it should be eaten: that which remaineth▪ is called Nothar (the Remainder, Lev. 7. 17.) and it is unlaw∣full to eate it. But the oblation now is favourably accep∣ted, and hath made atonement. Behold he saith of the blood, I have given it to you upon the altar, to make 〈◊〉〈◊〉

atonement, (Lev. 17. 11.) when the blood is applied to the altar in due manner, the owners (of the sacrifice) have atonement made for them, and the offring is accep∣ted, &c. In foure services, the sacrifice is polluted by the purpose: in the killing, and in the receiving of the blood, and in the carying of it (to the altar) and in the sprink∣ling of it upon the altar. And the (sacrifice of) fowles, in two things: in the cutting of the necke with the naile, and in the wringing-out of the blood. And the Meat∣offrings out of which the handfull is taken, in foure: in the taking of the handfull; & in the putting of the hand∣full into a ministring vessell; and in the carying of it to the altar; and in the sprinkling of it upon the fire. But if he purpose, in other things, except these: as in the houre of flaying, or of cutting in peeces, or in the houre when the fat is caried to the altar, or when the meat-offring is mingled, and the like: those purposes effect not any thing at all; whether it be the purpose of changing the name or the place, or the time. And so hee that purpo∣seth in any of these foure services, or in them all, any other purpose, (or thought) then these three, that purpose causeth no corruption at all: as if he purpose in the time of killing, carying the blood, or sprinkling, to leave of the blood of the sacrifice; or of the fat, till the morrow, or to cary them out of the court, &c. or to put the blood on the golden altar, which should bee put on the brazen altar, or purposeth, that they which are uncleane shall eat the sacrifice, or to mixe the blood of the sacrifice, with the blood of unallowable things; or to breake the bones of the Pascal••lambe, or to eate of it raw; or any the like; in all such thoughts (or purposes) the sacrifice continueth good, &c. No thought (or pur∣pòse) goeth save after him that serveth: but the pur∣pose of the owner of the sacrifice ••vayleth nothing: if the purpose of him that serveth be right, the sacrifice is good. Neither doth the purpose availe, save of him that is fit to serve, and in the thing that is fit for service, and in the place that is sit for service. Maimon. in Pesulei 〈…〉〈…〉amukdashin, c. 13. s. 1. &c. and c. 14. s. 1. 2. To the like effect they write in Thalm. Bab. in Zebachim, chap. 2. but this exposition hath no firme ground: for though such thoughts or purposes were unlaw∣full, yet it is not manifest that they made the sacri∣fice a poll••ted thing; besides that the law saith, If it bee eaten at all in the third day, it is a polluted thing, Lev. 19. 7. a polluted thing] or abominable, a thing to be refused for the corruption of it: in Hebrew it is called Pigul; and properly it is meant of a thing polluted by passing the time of eating, offring, or the like; as 〈◊〉〈◊〉 the annotations before going, is shewed. The word is used here, and againe in Leviticus 19. 7. Esay 65. 4. and Ezek. 4. 14. and not elsewhere. The Greeke translateth it sundry wayes, a thing polluted, unsacrificeable, and pro∣fane. The Apostle ••••th a word Apobleto••, (that is, a thing to be refused, or rejected,) speaking of meats, in 1 Tim. 4. 4. which may bee the inter∣pretation of this word: and so Aquila, one of the ••••actest translators of the Bible into Greeke, tur∣neth this Pig••••, Apoblet••n. Lev 19. 7. the soule] in Chaldee, the man: so in vers. 20. his 〈…〉〈…〉∣tie] that is, the punishment of his iniquitie; see the notes on Gen. 19. 15. Any ••blation that is become polluted through purpose of the time, as is before de∣clared: whosoever eateth so much as an olive thereof presumptuously is guiltie of cutting off, as is written, the soule that eateth therof shall bear his iniquitie. And if he eate thereof ignorantly, hee is to bring the Sinne∣offring appointed. Maimony in Pesulei hamukdashin, ch. 18. sect. 6. The Lord himselfe expoundeth it thus; because hee hath profaned the hallowed thing of Iehovah, even that soule shall bee cut-off from among his peoples: Lev. 19. 8. In the Babylonian Talm. in Zebachim, ch. 2. they have these canons; He that killeth a sacrifice, to sprinkle the blood thereof without (the courtyard) or some of the blood thereof without; to burne the fat thereof, or some of the fat thereof with∣out; to eat the flesh thereof, or so much as an olive of the flesh thereof without; it is an unlawfull thing, but there is no cutting off for it. If (with purpose) to sprinkle the blood, or some of the blood thereof on the morrow, to eate the flesh, or so much as an olive of the flesh thereof on the morrow, it is Pigul, (a polluted thing) and they are guiltie of cutting off for it.

V. 19. the flesh] that is, as the Chaldee explaineth it, the holy flesh; which Sol. Iarchi expoundeth, the holy flesh of the Peace-offrings. burnt with fire] The like law was for the remainders of things the second or third day, v 15. 17. And generally, that which remained and was polluted, & all the holy things, that became unallowable, were all burned. An oblation that became polluted or unallowable; was burnt in the sanctuary out of hand. Flesh of the most holy things, if it were made uncleane within (the sanctuary.) they bur∣ned it within: and if it were made uncleane without, they burned it without. If any of the leight holy things re∣mained, the owners therof burnt it in their houses, W•••• so went out of Ierusalem, and remembred that there was holy flesh in his hand, if he were past the spies, [such as used to watch upon the wals, 2 Kin. 9. 17.] he bur∣ned it in his place: and if not, if hee had a morsell with him, or more; he went backe and burned it in Ierusalem. All the bones of the holy things, which had no ma•••••••• in them: they were not bound to burne them, except the bones of the Passeover. These are the things that were burned: Holy flesh that was made unclean, or that re∣mained; or was made disallowable. Likewise the M••••t∣offring, that was made such. And the doubtfull irespasse∣offring, when it was knowne to a man, before the blood of it was sprinkled, that he had not sinned; and the si••••••∣offrings of fowls that were brought upon doubt. And the haire of the cleane Nazirite, (Num. 6▪ 18.) And the superfluity & mixtures of the vineyard, (Lev. 19. 13. Deut. 22. 9.) And the thing which was not accustomed to be burnt, was buried. Such were, the holy things that dyed, and that had untimely birthes: the oxe that was stoned, (Exod. 21. 28.) the heifer that was beheaded, (Deut. 21. 4.) the sparrow of the Leper, (Lev. 14.) the haire of the uncleane Nazirite, (Num. 6. 9.) the first-borne asse (Exod. 13. 13.) flesh in milke: and pr•••••••••• things killed in the court of the sanctuarie. All th•••• were buried, the dust of them was unlawfull: and all th•••• were burnt, of the holy things, the dust of them was law∣full, except the ashes of the outward and inward Al••••••, and of the Candlesticke. Whatsoever was to be bur••••••d, might not be buried; and what soever was to be bur••••••d, might not be burned. M〈…〉〈…〉▪ in Pesulei 〈…〉〈…〉, ch. 19. sect. 1. 2. 6. 7.—14. and the flesh] that which

〈…〉〈…〉 cleane and fit to be eaten; the holy flesh, as 〈◊〉〈◊〉 〈…〉〈…〉aldee expoundeth it: the flesh of the Peace∣〈…〉〈…〉ngs: verse 21. that is cleane, shall eate the 〈◊〉〈◊〉] in Chaldee, shall eate the holy flesh. Here Sol. 〈◊〉〈◊〉 noteth, that whereas it is said (in Deut. 12. 〈◊〉〈◊〉 and thou shalt eate the flesh, lest any should say, 〈◊〉〈◊〉 ••one may eate of the Peace-offrings but the 〈◊〉〈◊〉 (diat bring it,) therefore it is said, every one that is 〈◊〉〈◊〉 shall eate (or may eat) the flesh.

Vers. 20. u••cleannes upon him] The Hebrews ex∣pound [unspec 20] this of an uncleane person that eateth of an holy thing before he is washed. He that eateth of it after he is washed, before his Sunne bee set, or before hee hath brought his atonement, is to bee beaten. But hee is not guilty of cutting off; because it is said, AND HIS VNCLEANNES VPON HIM, whiles all his un∣cleannes is upon him. Maimony in Pesule hamukda∣shin, ch. 18. s. 14. that soule shall bee cut off] the Chaldee expoundeth it, that man shall be destroyed; in Greeke, shall perish; meaning, by the hand of God. See Levit. 22. 3. 9.

Vers. 21 of man] that is, of an uncleane man: such [unspec 21] as had leprosie, running yssue, or the like, Lev. 13. and 15. See also Levit. 22. 2. 3. 4. &c. Vncleannes of man, is put for man of uncleannes: see the like in Lev. 5. 1••. In the Hebrew canons, it is thus ex∣plained: Any man that is made uncleane with such ••••cleannesse, as if he come into the sanctuarie, he is gu••l 〈◊〉〈◊〉 of cutting off; if hee eat so much as an olive of the holy things, whether it be of the cleane holy thing or of the uncleane holy thing, doing it presumptuously, hee is guilty of cutting off, Lev. 7. 20. and if he eate ignorant∣ly, be must bring the sacrifice appointed (in Levit 5. 2. 11. Maimony in Pesulei hamukdashin, cha. 18. s. 13. of peace-offrings] and so by proportion, of other sacrifices: for the same law is for other holy things of the altar, saith Maimony, ibidem. The flesh of these sacrifices being a figure of the flesh of Christ, to bee eaten of the saints by faith: this law signified, that all unbeleevers, hypocrites and wicked ones that professe the Gospell, and partake of the signes and seales of grace unworthily, doe eate and drinke judgment to themselves; 1 Cor. 11. ••7. 28. ••9.

Vers. 23. f•••• of oxe] This explaineth and limi∣teth the law before given, in Levit. 3. 17. to the [unspec] fat of these three kindes of beasts: see the annota∣tions there.

V. 24. of a karkasse] to weet, that which dieth of it [unspec] selfe, or otherwise, after an unlawfull manner. To ••ate the flesh of carkasses, or of things that were 〈◊〉〈◊〉; was unlawfull, Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such, was a double trespasse. Hee that 〈◊〉〈◊〉 the fat of a dead or torn ••east, is guilty both for 〈◊〉〈◊〉 the fat, & for eating the dead or torn beast: &c. 〈◊◊〉〈◊◊〉. 2. treat of Forbidden meats, c. 7. s. 2.

Ver. 25 shall be cut off] the Greek translateth, shall [unspec] perish: to weet, if he doe it with a high hand. He that 〈◊〉〈◊〉 so much as an olive of fat presumptuously, is in danger to be cut-off: if he doe it ignorantly, hee is to 〈◊〉〈◊〉 the Sinne-offring appointed. Maim treat. of For∣〈…〉〈…〉 meats, ch. 7. s. 1. So for the next case, of eat∣ing blood: vers. 27.

V. 26. or of beast] This also is a limitation: wher∣upon [unspec 26] the Iewes hold no prohibition of the blood of fishes, locusts, creeping things, and the like: see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth, of fowle, or of beast, to except the blood of fishes, locusts, &c,

Vers. 29. his oblation] in Gr▪ his gift, meaning those [unspec 29] things which were given out of the Peace-offe∣rings, to the Lord and to the Priest.

Ver. 30. His hands] he might not doe it by ano∣ther [unspec 30] person: but the Priest put the parts-of the sa∣crifices into the owners hands, and received them of him. See the notes on Lev. 3. 5▪ and 7. 12. fat with the breast] of which, the fat was the Lords, burnt on the altar; the breast was the Priests, to eate, verse 31. wave it] The manner of doing this and the signification of it, see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast, that is, of the heart and affections, unto Ch••ist, in newnesse of life; in the fellowship of his afflicti∣ons: Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10.

Ver. 32. Heave-offring] in Greek and Chaldee, [unspec 32] a separation, or separated thing; because it was sepa∣rated from the rest of the body, heaved up towards heaven, and after given to the Lords Priest. It sig∣nified, an acknowledgement that all good things came downe from God; and an indeavour that all the wayes of his people should tend upward unto God, that so their conversation might be heaven∣ly, Iam. 1. 17. Phil. 3. 20. Prov. 15. 24.

Verse 34. statute for ever] or, an eternall ordi∣nance, [unspec 34] to continue so long as the law of sacrificing should continue, that is, till Christs comming: and after that, the equitie of it to remaine still; for as they which wayted at the Altar, were partakers with the Altar: even so hath the Lord ordained, that they which preach the gospell, should live of the gospell, 1 Cor. 9 13. 14.

Verse 35. the anointing] that is, the portion or [unspec 35] reward of the Anointing; meaning, of the anointed Priests. For that hee speaketh of their portion, the words before and after manifest; and in verse 36. it is that which Iehovah commanded to give un∣to them. And Anointing, is figuratively put for the Priest anointed, as Oyle is used for Christ, which had the oyle of grace without measure on him, Esay 10. 27. So dreames, are put for drea∣mers, Ierem. 27. 9. Spirits, for spirituall gifts, 1 Cor. 14. 12 thanksgivings, for companies of thanks∣givers, Nehem. 12. 31. Circumcision for persons circumcised, Rom. 2. 26. and many the like. In like manner, divination is used for the rewards of divination, sent unto Balaam, Numbers 22. 7. iniquitie, for the punishment or desert of iniquitie, Levit. 7. 18. Iob 11. 6. So Chazkum here ex∣poundeth, the anointing, to bee the reward of their anointing. presented] or, offred them, and here in the day, meaneth from that day forward, for ever, as appeareth by vers. 36.

Vers. 37. fillings of the hand] that is, as the [unspec 37] Greeke explaineth it, Perfection, or Consecration: when the hand was filled with parts of the sacri∣fices: see Exodus 29. 9. &c. in the annotations.

That sacrifice is here reckoned among the rest, because it was commanded at mount Sinai, Exo∣dus 29. and i•• after to be shewed in practice, Le∣viticus 8.

Vers. 38. in the wildernesse of Sinai] named of Si∣nai [unspec 38] [unspec] the mountaine in Arabia where the Law was given, which is Agar, gendering to bond age, Gal. 4. 24. 25. Before they came thither, they offred no sacrifice; there God gave them these lawes, (described from the beginning of Leviticus hi∣therto,) as shadowes of good things to come, Hebr: 10. 〈◊〉〈◊〉. ••ll the Lambe (Christ) on mount Sion, should by the sacrifice of himselfe, when he made his soule a Trespasse offring, Esay 53. 10. cause the Sacrifice and Oblation to cease, Dan. 9. 27. who hath by one offring, perfected for ever them that are sancti∣fied, Heb. 10. 14. so that now among the Gentiles, in every place incense is offred unto the name of God, and a pure Meat-offring, Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God con∣tinually. Hebr. 13. 15.

CHAP. VIII.

1. Moses consecrateth Aaron and his sonnes, to the Priests office. 14, Their Sinne-offring. 18, Their Burnt-offring. 22, The ram of the filling of the hands. 31, The place and time of their consecration.

ANd Iehovah spake unto Moses, say∣ing. Take Aaron, and his sons with [unspec 1] [unspec 2] him; and the garments, and the anoin∣ting oile: and a Bullocke for a Sinne-offring, and two rammes, and a basket of unlevened cakes. And gather thou together, all the congregation: unto the doore, of the Tent [unspec 3] of the congregation. And Moses did as Iehovah commanded him: and the congre∣gation [unspec 4] was gathered together; unto the doore, of the Tent of the congregation. And Moses said, unto the congregation: This is the thing, which Iehovah comman∣ded [unspec 5] to be done. And Moses brought-neere Aaron and his sons: and washed them with [unspec 6] water. And he put upon him the Coat, and girded him with the girdle, and clothed him [unspec 7] with the Robe, and put the Ephod upon him: and girded him with the curious gir∣dle of the Ephod, and fitly-girded him therewith. And he put the Breast-plate up∣on [unspec 8] him, and he put in the Breastplate, the V∣rim and Thummim. And he put the Miter, [unspec 9] upon his head: and hee put upon the Miter, even upon his forefront, the plate of gold, the crowne of holinesse; as Iehovah com∣manded Moses. And Moses took the anoin∣ting [unspec 10] oile, and anointed the Tabernacle, and all that was therein: and sanctified them. And he sprinkled there of upon the altar, se∣ven [unspec] times: and anointed the altar, and all the vessels thereof; and the laver, and the foot thereof, to sanctifie them. And he pou∣red [unspec] of the anointing oile, upon Aarons head; and anointed him, to sanctifie him. And Mo∣ses [unspec] brought-neere, Aarons sons; and clothed them with costs, and girded them with gir∣dles and bound bonnets upon them: as Ieho∣vah commanded Moses. And hee brought [unspec] nigh, the bullocke for the Sinne-offring: and Aaron and his sons layed their hands, upon the head of the bullocke for the Sin-offring. And he killed it, and Moses tooke the blood [unspec] and put it upon the horns of the altar round. about, with his finger; and purified the altar: and the blood, he poured at the bottome of the altar, and sanctified it, to make-atone∣ment upon it. And he tooke all the fat, that [unspec] was upon the inwards; and the caule of the liver; and the two kidneyes, and their fat: and Moses burned them upon the altar. And the [unspec] bullocke, and his skin, and his flesh; and his dung; he burnt with fire, without the campe: as Iehovah commanded Moses. And hee [unspec] brought-neer, the ram for the Burnt-offring: and Aaron and his sons, laid their handsupō the head of the ram. And hee killed it: and [unspec] Moses sprinkled the blood, upon the altar, round about. And hee cut the ram, into his [unspec] peeces: and Moses burnt, the head, and the peeces, and the fat. And hee washed the in∣wards [unspec] and the legs in water: & Moses burnt all the ram, upon the altar; it was a Burnt∣offring, for a savour of rest; it was a Fire-of∣fring unto Iehovah; as Iehovah commanded Moses. And he brought-neere the second [unspec] ram, the ram of the Fillings of the hand: and Aaron and his sonnes, laid their hands, upon the head of the ramme. And he killed it, and [unspec] Moses tooke of the blood of it, and put it upon the tip of Aarons right eare: and upon the thumbe of his right hand, and upon the great-toe of his right foot. And he brought-neere [unspec] Aarons sonnes; and Moses put of the blood upon the tip of their right eare, and upon the thumbe of their right hand, and upon the great-toe of their right foot: and Moses sprinkled the blood, upon the altar, round-about. And he tooke the fat and the [unspec] rumpe, and all the fat that was upon the in∣wards; and the caule of the liver; and the two kidneys, and their fat: and the right shoulder. And out of the basket of unlevened cakes, that was before Iehovah, he tooke one unle∣vened cake, and one cake of oiled bread, and one wafer: and put them on the fats, and on

the right shoulder. And hee put all, on the [unspec] palmes-of-the-hands of Aaron, and on the palmes-of-the-hands of his sonnes: and wa∣ved them for a Wave-offring, before Ieho∣vah. And Moses tooke them from off the [unspec] palmes-of their hands, and burnt them on the altar, upon the Burnt-offring: they were the Fillings of the hand, for a favour of rest; it was a ••••re offring unto Iehvah. And Moses [unspec 29] tooke the brest, and waved it for a Wave∣offring before Iehovah: of the ram of the Fillings of the hand, it was Moses part, as Ie∣hovah commanded Moses. And Moses took [unspec 30] of the anoynting oile, and of the blood, which was upon the altar; and sprinkled it upon Aaron, upon his garments; and upon his sonnes, and upon his sonnes garments with him; & sanctified Aaron, his garments; and his sonnes, and his sons garments, with him. And Moses said unto Aaron and to his [unspec 31] sonnes, Boyle the flesh, at the doore of the Tent of the congregation: and there eat it, and the bread, which is in the basket of the Fillings of the hand: as I commanded, saying; Aaron and his sonnes shall eat it. And the [unspec 32] remainder of the flesh, and of the bread: ye shall burne, with fire. And ye shall not goe-out [unspec 33] of the doore of the Tent of the congre∣gation, seven daies: untill the day of fulfil∣ling, the dayes of your Filling-of the hand: for, seven daies, shall he fill your hand. As [unspec 34] he hath done, in this day: Iehovah hath commanded to doe, to make-atonement for you. And ye shall abide, at the doore of the [unspec 35] Tent of the congregation, day and night se∣ven dayes; and shall keepe the charge of Ie∣hovah, that ye dye not: for so, I am com∣manded. And Aaron, and his sonnes did: all [unspec 36] the things, which Iehovah commanded, by the hand of Moses.

Annotations.

AAron] who was before designed unto the [unspec 1] Priests office, Exod. 28. 1. Hitherto God hath given lewes for holy things: now, for holy persons, 〈◊〉〈◊〉 ministers and others; unto chap. 15. gar∣〈…〉〈…〉] the holy garments which were prescribed 〈◊〉〈◊〉 〈…〉〈…〉d. 28. 2. &c. and made in Exod. 39. 1. &c. So 〈◊〉〈◊〉 Thargum Ionathan it is explained, the gar∣〈…〉〈…〉 which I commanded thee. oile] whereof see 〈◊〉〈◊〉. 30. 23. &c. a bullocke] or bull, as the 〈◊〉〈◊〉 explaineth it. The Hebrew Par, here and alwaies in the sacrifices meaneth a bull of the second yeere at the least: Maimony, treat▪ of offring sacrif. chap. 1. Sect. 24. for a sin offring] Hebr. of sin: which the Greeke translateth for sinne. This and the other sacrifices, were to sanctifie them unto the Priests office; see Exod. 29. 1. 2. &c. two rammes] the one for a Burnt offring, verse 18. the o∣ther for Consecration of the Priests, or Filling their hand, verse. 22. These also were to bee above a yeere old, for all tammes for sacrifice were to be of the second yeere, as Lambs were of the first yeere. Maimony ibidem.

Vers. 3. of the congregation] in Greeke, of testimo∣ny: [unspec 3] see Levit. 1. 1. Thus the presence of God, and of the Church, is here at the consecration of the Priests. And by the doore of the Tent, is meant the Courtyard of the same, which was before the doore; and all the Court was so called, as Sol. I••••chi noteth on Exod. 29.

Vers. 5. the thing] Hebr. the word: of this com∣mandement, [unspec 5] see Exod. 29. 4.

Vers. 6. water] to wash away uncleannesse: a [unspec 6] signe of their sanctification from sinne, by repen∣tance and faith, through the spirit of our Lord Ie∣sus Christ, who came by water and blood, 1 Ioh. 5. 6. Ezek. 36. 25. Heb. 10. 22. Esay. 1. 16. See the notes on Exodus 29. 4.

Vers. 7. put] Hebr. gave. The putting off of his [unspec 7] owne clothes, signified the taking away of his in∣iquitie, Zach. 3. 4. and these other garments signi∣fied the gifts of justice and salvation, Psal. 132. 9. 16. See the particulars observed on Exod. 29. 5. &c. the Coat] the linnen coat, which was next his skin, save onely the linnen breeches under it upon his secret parts. See the annotations on Ex∣odus 28. 4. &c. fitly-girded] the Greeke saith, tyed-fast: a signe of making him strong and ready in heart, to doe his service: see Exod. 29. 5.

Vers. 8. the Breast-plate] called the Breast plate of [unspec 8] judgement: the making and meaning whereof is shewed, on Exod. 28. 15. &c. Urim and Thum∣mim] that is, Lights and Perfections: in Greek, Ma∣nifestation and Truth: see Exod. 28. 30. These orna∣ments of the high Priest, figured the perfection of all graces in Christ, whom the legall Priests typed: Heb. 5. 1. 5. &c.

Vers. 9. crowne of holinesse] the holy diademe, on [unspec 9] which these words Holinesse to Iehovah were gra∣ved: whereof see Exod. 28. 36. 38. and 29. 6. It was a signe of the holinesse and excellencie of his calling; by the gifts of Gods spirit upon him: and figured Christs mediation for his Church; for now Aaron did beare the iniquity of the holy things, which the sonnes of Israel should hallow, in all the gifts of their holy things; &c. Exod. 28. 38.

Vers. 10. the anoynting oyle] called the oile of holy [unspec 10] anointing; it was made of Mirrhe, Cinamon, Cala∣mus, Cassia, and oile olive, Exod. 28. 23. 24. 25. and it figured the graces of the Spirit upon Christ, and his Church, Esa. 61. 1. 1 Ioh. 2. 20. 27.

Vers. 11. seven times] to signifie a full sanctifica∣tion: [unspec 11] see the notes on Levit. 4 6.

Vers. 12. head] and it ran down upon his beard, [unspec 12] and on the coller of his garments, Psalme 133. 2. This anointing signified the graces of Gods spirit, whereby their ministration of Gods word, became a sweet savour unto God, in them that heard it: 2 Cor. 2. 15. 16. He anointed him after that he had

cloathed him, as is said in Targ. Ionathan: and first ••e poured it upon his head, and afterwards put it be∣tweene his eye browes, and drew it with his finger from the one to the other; saith Sol. Iarchi on Levit. 8.

Vers. 14. sin-offring] Hebr. the sin-bullocke: see Exod. 29. 10. &c. layed] or, imposed their hands: [unspec 14] so renouncing and disburdening themsel•••••• of their sinnes, which now were imputed to the sa∣crifice, a figure of Christ. See the notes on Exod. 29. 10. and Levit. 1. 4.

Vers. 15. killed it] whereby Christs death for sin [unspec 15] was shadowed; for, without shedding of blood, is no remission: Hebr. 9. 22. 28. hornes] of this rite, see Levit. 4. 7. 25. and Exod. 29. 12. purified] or, clensed-from sinne: see the notes on Exod. 29. 36. the blood] that which remained. sanctified it] the Altar was by these rites sanctified, that from thenceforth atonement might be made for the sins of the people, by the sacrifices that should daily be offred thereon: for after this, the Altar sanctified the gifts and oblations upon it: Mat. 23. 19.

Vers. 16. fat] or, suet: see Lev. 3. 3. 4. 5. and 4. 8. [unspec 16] Exod. 29. 13. caule of the liver] said in Levit. 3. 4. 10. to be the caule above the liver. And they used to take a little of the liver with the caule: as the Hebrewes doe record. Maimony, treat. of Offring the sacrif. chap. 1. Sect. 18.

Vers. 17. without the campe] a figure of Christ, suffering without the gate of Ierusalem, Heb. 13. 12. [unspec 17] See the annotations on Exod. 29. 14. Levit. 4. 12. and 6. 30.

Vers. 18. Burnt-offring] the law, and significati∣on hereof, see in Levit. 1. and Exod. 29. 15. &c. [unspec 18] Here for the Priests, as the former Sin-offring taught them to have Christ for their justification, and atonement, for the forgivenesse of their sins: so this Burnt-offring taught them to exspect by Christ, their transformation by the renewing of their minde, to present their reasonable service, e∣ven their bodies for a living sacrifice, holy and ac∣ceptable unto God: Rom. 12. 1. 2.

Vers. 21. of rest] in Greeke, of sweet-odour, in Chaldee, to be accepted with favour. See Gen. 8. 21. [unspec 21] Exod. 29. 18. So after in verse 28.

Vers. 22. fillings of the hand] that is, as the Greek saith, of perfection, or of consecration: see Exod. 29. 9. [unspec 22] 19. This Ram was a kinde of Peace-offring, as Sol. Iarchi here saith, The ram of filling (the hand) is the ram of Peace offrings (or of perfections) for they filled a••d perfected the Priests in their Priesthood. It signifi∣ed a sanctification of their calling; office, admini∣stration, by the sacrifice of Christ; whom Paul cal∣leth the Consecrator, Heb. 12. 2. through whom they should with thankefulnesse and joy, performe the worke of their ministerie.

Vers. 24. foot] these rites signified, both the suf∣ferings of Christ, whose hands and feet where [unspec 24] pierced; and how the Priests should in Christ bee sanctified to heare & receive the word from God, to administer the same unto others, and to walke themselves accordingly. See Exod. 29. 20. 1 Cor. 11. 23. and 9. 27. sprinkled the blood] that is, all the residue of the blood, as in Thargum Ionathan is explained: which being sprinkled on the Altar, figured the perfection of their consecration to bee in Christ.

V. 25. the rumpe] or tayle, whereof see Lev. 3 9. [unspec]

Vers. 26. oiled] Hebr. bread of oile; meaning, tem∣pered with oile, as Exod. 29. 2. wafer] which al∣so was unlevened, and anointed with oile, Ex. 29. 2. These Meat-offrings of the Priests, signified now they and their service of God, should be without leaven of hypocrifie, errour, wickednesse; & with sincerity and truth, and with the gracious oile of his spirit, given up unto God, acceptably in Christ, Esay. 66. 20. Psal. 141. 2. 1 Cor. 5. 8. 1 ••oh. 2. 20. 27. See the annotations on Levit. 2.

Vers. 27. waved] that is, moved to and fro: of [unspec] these and their signification, see the notes on Ex∣odus 29. 24. 27.

Vers. 28. upon the Burnt-offring] this Sol Iarchi [unspec] expoundeth, after the Burnt-offring; adding withall, and we finde not that the shoulder of the Peace-offring was offred in any place saving in this. For usually the shoulder, as well as the Breast was given to the priest, Levit. 7. 32. 33. 34. Here Moses, (who was Priest extraordinarily) hath the breast onely, v. 29.

Vers. 29. part] or, to Moses for a part, (or portion:) see Exod. 29 26.

Vers. 30. upon the Altar] which sanctified the [unspec] things upon it, and figured Christ; from whom they were to receive blood for atonement and justi∣fication, and oile of grace for sanctification: that both their persons, office and administration might be acceptable unto God his Father.

Vers. 31. at the doore] which the Greeke explai∣neth, [unspec] in the court: see before, on verse 3. In Exod. 29. 31. it is called the holy place: and in verse 32. the doore of the Tent. 〈◊〉〈◊〉 commanded] Moses speaketh this in the person of God, whose commandement it was, Exod. 29. 32. The Greeke, for more plain∣nesse, translateth, as it was commanded me. Else-where, the holy Ghost translateth an active, pas∣sively; see Gen. 15. 6. Exod. 9. 16. and 20. 12.

Vers. 32. the remainder] which cannot be eaten [unspec] that night, but remaineth till the morning, Ex∣odus 29. 34.

Vers. 33. day of fulfilling] that is, the day, that the [unspec] dayes of your consecration be fulfilled: which the Chal∣dee translateth thus, till the day that the dayes of your offring, be fulfilled; for seven daies shall your offring be offred. seven daies shall ••e fill] that is, the Lord shall fill, or consecrate. In Exod. 29. 35. God said to Moses, thou shalt fill their hand: so the same thing is attributed unto the Lord, and unto Moses. These seven daies, signified their whole life, which should be consecrated to the service of God: see verse 11. and Levit. 4. 6. From hence also the He∣brewes gathered (as Sol. Iarchi here noteth,) that the high Priest was to be separated from his house, seven dayes before Atonement day every yere. Of which point, see the annotations on Levit. 16.

Vers. 34. he hath done] or, is done] As, he ••••ld, 2 Sam. 15. 31. that is, it was told. And they brought, Marke 10. 3. or, Then were brought, Matth. 19. 13.

Vers. 35. abide] Hebr. s••t; which word is often used for abiding, or c••ntinuing as Lev. 12. 4. Io••. 5. 8. 1 Sam. 22. 5. Exod. 16. 29. Act. 18. 11. ch••rge]

or watch: ward, Hebr. keepe the keeping: or, observe the observation; in Greeke, the observations. The Chaldee translateth it, the charge (or observation) of the word of the Lord. This phrase is used in Luke 2. 8. of the shepheards, observing the observations (or keeping the watches) of the night, over their flocke. So in Num. 9. 19.

Vers. 36. things] Hebr. words. Thus the covenant [unspec 36] of the Priesthood, was confirmed unto the tribe of Levi, in Aaron and his sonnes, which covenant was, life and peace, Mal. 2. 5. But these are made Priests without an oath: also they were many Priests, because they were not suffred to continue, by reason of death, and they served unto the example and shadow of heavenly things, offring gifts and sacrifices, which could not make him that did the service, perfect, as per∣taining to the conscience; for they were carnall ordi∣nances, imposed on them, till the time of reformation, that is, untill the comming of Christ, who now is sprung out of the tribe of Iudah, and was made Priest of God, with an oath, and suretie of a better te∣stament all-covenant, established upon better promises. And because he continueth for ever, he hath a Priest-hood that passeth not from him to another; and is a Mi∣nister of the Holies and of the true Tahernacle which the Lord pitched, and not man, and not by the blood of goats and bulls, but by his owne blood he entred in once into the Holy place, (into Heaven it selfe,) having found eternall redemption; and is able to save fully and wholly, them that come unto God by him; as the Apo∣stle largely manifesteth, in Heb. 7. 8. 9. and 〈◊〉〈◊〉. chapters. which Iehovah commanded] R. Me∣nachem here observeth, In every (other) pla••e it is said, As the LORD commanded Moses; but 〈◊〉〈◊〉 because they added unto the commandement 〈…〉〈…〉 so: for they did not as the LORD had com〈…〉〈…〉 but did all things which the LORD command••••, and added moreover unto them strange fire which he had not commanded them; Levit. 10. 1.

CHAP. IX.

1, The first offrings, of Aaron. for himselfe and the people. 8, The Sin-offring, 12, and the Burnt-offring for himselfe. 15, The offrings for the people▪ 23, M••∣ses and Aaron blesse the people. 24. Fire commeth from the Lord, upon the altar.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

AND it was, on the eight day Moses [unspec 1] called A••ron and his sonnes; and the Elders of Israel. And hee said unto [unspec 2] Aa•••••• Take thee a calfe a yongling of the herd, for a Sin-offring; and a ram for a Burnt∣offring▪ both perfect▪ and offer, before Ie∣hovah. And unto the sonnes of Israel, Ihou [unspec 3] shale speake saying: Tak〈…〉〈…〉 a goat-bucke of the goats, for a Sin-offring, and a calfe, and a lambe, both of the first yeere, perfect, for a Burnt-offring. And a Bull and a Ram, for [unspec 4] Peace-offrings; to sacrifice before Iehovah; and a Meat-offring, mingled with oile: for to day, Iehovah appeareth unto you. And [unspec 5] they tooke, that which Moses commanded, before the Tent of the Congregation: and all the congregation drew-neere, and stood before Iehovah. And Moses said; this is the [unspec 6] thing, which Iehovah hath commanded that yee should doe: and the glory of Iehovah, shall appeare unto you.

And Moses said unto Aaron; goe neere [unspec 7] unto the Altar, and make thy Sin-offring; and thy Burnt-offring; and make-atonement for thy selfe, and for the people: and make the oblation of the people, and make-atonement for them, as Iehovah commanded. And [unspec 8] Aaron went-neere, unto the Altar: and killed the calfe of the Sin offring, which was for him selfe. And the sonnes of Aaron brought [unspec 9] neere the blood unto him; and hee dipt his finger, in the blood; and put it upon the hornes of the Altar: and poured out the blood, at the bottome of the Altar. And the [unspec 10] fat, and the kidneyes, and the caule of the li∣ver of the Sin-offring, he burnt upon the Al∣tar: as I〈…〉〈…〉 commanded Moses. And the [unspec 11] fl••sh, and the skin: he burnt with fire, with∣out the campe. And hee killed, the Burnt∣offring: [unspec 12] and Aarons sonnes, presented unto 〈◊〉〈◊〉, the blood; and he sprinkled it upon the Altar, round-about. And they presented un∣to [unspec 13] him, the Burnt-offring, by the pieces thereof, and the head: and hee burnt them, upon the Altar. And he washed the inwards, [unspec 14] and the legges: and burnt them upon the Burnt-offring, on the Altar.

And he brought-neere, the peoples obla∣tion: [unspec 15] and tooke the goat-bucke of Sinne, which was for the people; and killed it and offred-it-for-sinne, as the first. And hee [unspec 16] brought-neere, the Burnt-offring: and made it, according to the manner. And hee [unspec 17] brought-neere, the Meat-offring: and filled his hand out of it, and burnt it, upon the Al∣tar; beside the Burnt-offring of the morning. And he killed the bull, and the ram; the sa∣crifice [unspec 18] of Peace-offrings, which was for the people: and Aarons sonnes presented the blood, unto him; and hee sprinkled it upon the Altar, round-about. And the fat, of the [unspec 19] bull; and of the ram; the rumpe & that which covereth the inwards, and the kidneyes; and the caule of the liver. And they put the fat, [unspec 20] upon the breasts: and he burnt the fat, upon the Altar. And the breast, and the right [unspec 21] shoulder; Aaron waved, for a wave-offring,

before Iehovah: as Moses commanded. And [unspec 22] Aaron lift-up his hand, towards the people, and blessed them: and came-downe, from making the Sin-offring, & the Burnt-offring, and the Peace-offrings. And Moses and Aa∣ron, [unspec 23] went into the Tent of the congregati∣on, and came-out; and they blessed the peo∣ple: and the glory of Iehovah appeared, un∣to all the people. And there came out a fire, [unspec 24] from before Iehovah; and consumed upon the Altar, the Burnt-offring, and the fat: and all the people saw it, and showted; and they fell on their faces.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the 26. section or le∣cture of the Law: see Gen. 6. 9.

THe eight day] which was the first day after the [unspec 1] Priests consecration, Lev. 8. 33. All creatures for the most part, were in their uncleannesse and imperfection seven dayes, and perfected in the eight; as children, by circumcision, Levit. 12. 2. 3. yong beasts, for sacrifice, Levit. 22. 27. persons that were uncleane by leprosies, issues, and the like, Le∣vit. 14. 8. 9. 10. and 15. 13. 14. Num. 6. 9. 10. so here the Priests untill the eight day, were not ad∣mitted to minister in their office. Whereby the day of Christ was foreshadowed, who by his re∣surrection the day after the Sabbath, hath sanctifi∣ed his church and ministerie, and all their actions; and made us an holy Priesthood to offer up spirituall sacrifice, acceptable to God, 1 Pet. 2. 5. see the anno∣tations on Gen. 17. 12. and Exod. 22. 30. So in Ezek. 43. 26. 27. it is said, Seven daies shall they purge the Altar, and purifie it; and they shall fill their hands: and when these daies are expired, it shall be, on the eight day and so forward, the Priests shall make your Burnt∣offrings upon the Altar, and your Peace-offrings, and I will accept you saith the Lord God. the Elders] in Greeke, the Senate: who together with the people (vers. 23. 24.) were now assembled; the Elders be∣ing in speciall to impose hands on the Sin-offring of the congregation, Levit. 4. 15.

Vers. 2. a calfe] a beast of the first yeere, as is ob∣served on Exod. 29. 1. In the former chapter, the [unspec 2] sacrifices and rites for the Priests consecration to their office; in this, their first administration for themselves and the people; are declared. This Calfe for Aarons Sin-offring, is by Thargum Iona∣than, the Zohar, and other Hebrewes said to be in respect of his sinne which hee had committed in making the golden calfe, Exod. 32. But whether it were for that or for other sinnes, God teacheth that without remission of sinnes (by Christ who was made sinne for us, 2 Cor. 5. 21.) there can bee no acceptation of any mans person, or service. yongling] Hebr. sonne of the herd; that is, a yong bull: see Gen. 18. 7. Levit. 1. 5. aram] a beast of the second yeere: see the notes on Levit. 8. 2. perfect] in Greeke, unblemished: see Levit. 1. 3. offer] in Greeke, offer them: these were, to make a∣tonement for himselfe and for the people, vers 7.

Vers. 3. the sonnes of Israel] in Greeke, the Senate [unspec 3] (the Elders) of Israel; as verse 1. a goat-bucke] a goat of the second yeere; for the Hebrew Seghnir so signifieth alwaies, as Maimony sheweth in treat. of Offring the sacrif. chap. 1. Sect. 14. where also he saith (in S. 15.) that All the oblations of the con∣gregation were males, and the Sin-offrings of the congre∣gation, were of goats, or bulls, and none of lambs. of the first yeere] Heb. sonnes of a yeere: of which phrase, see Exod. 12. 5. Gen. 5. 32. And hence the He∣brewes gather, that Ghnegel (a Calfe) and Chebes (a Lambe) wheresoever they are spoken of in the Law, meane yonglings of the first yeere.

Vers. 4. a Meat-offring] of fine flowre of wheat, [unspec 4] as Exod. 29. 2. Levit. 2. 1. with oile] and fran∣kincense upon it, according to the Law, Lev. 2. 1. Iehovah appeareth] that is, the glory of Iehovah will appeare, as in vers. 6. 23. and so the Chaldee translateth it. The glory of the LORD is revealed. And because of this appearance, the people were to prepare and sanctifie themselves with all kindes of sacrifice, that they might with joy be made par∣takers of his grace and blessing: which was a sha∣dow of a more glorious appearance, whereof it is said, Wee know that when he shall appeare, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himselfe, even as he is pure; 1 Ioh. 3. 2. 3. The presence and assistance of God in Christ, is alwayes necessary unto his Church, and therefore promised here and other, where, both unto it and all the ministers thereof, Ezek. 48. 35. Revel. 22. 3. 4. 5. Matth. 28. 20. And of this it is prophesied, When Iehovah shall build up Sion, shall appeare in his glory shall turne unto the pray∣er of the lowly, and not despise their prayer. This shall be written for the generation after; and the people crea∣ted, shall praise Iah. Psal. 10. 17. 18. 19.

Vers. 5. they tooke] all they forementioned; as in [unspec 5] Thargum Ionathan it is explained, Aaron and his sonnes, and all the sonnes of Israel tooke. before Ie∣hovah] before the sanctuary, in the courtyard.

Vers. 7. Goe neere] before this time, Aaron of∣fred [unspec 7] not, but Moses for him, Levit. 8. 14. 15. now Moses from the Lord authorizeth him to goe neer himselfe and offer; for no man taketh this honour is himselfe, but he that is called of God, as was Aaron so also Christ glorified not himselfe, to bee made an high Priest, &c. Heb. 5. 4. 5. make] or doe; that is, make-ready, and offer: see the notes on Exod. 10. 25. Thus the legall priests were to offer for them∣selves and their owne sinnes first, otherwise then Christ needed: for such an high Priest became us, who is holy, harmelesse, undefiled, separate from sin∣ners, and made higher then the heavens: Heb. 5. 3. and 7. 26. 27. 28. [unspec]

Vers. 9. the Altar] of Burnt-offring, at the bee∣come whereof the rest of the blood was poured. And herein this first sin-offring seemeth to dier from the rest that followed after, whose blood was to be caried into the sanctuary, Levit. 4. 4. 5. 6. 7. because Aaron as yet, had not accesse into the

Holy place, till he had prepared a way by this first sacrifice in the Court. The like is to be observed, in the peoples sin-offring, v. 15. compared with Levit. 4. 13. 17. 18. Of this dipping his finger in the blood, see the notes on Levit. 4. 25.

Vers. 10. commanded] of these rites, see the anno∣tations on Levit. 4. 8. 9. 10. They figured the pur∣ging [unspec 10] away of all corruption, by the sufferings and spirit of Christ, likened unto fire: and the giving up of all our inward parts, to serve the Lord, 1 Pet. 3. 18. Esay. 4. 4. 1 Thes. 5. 23. Psal. 103. 1.

Vers. 11. skin] with all other parts, even the whole beast: see Levit. 4. 11. 12 Sol. Iarchi here [unspec 11] observeth, that We finde no Sin-offring whose blood is sprinkled on the Altar without, to be burned with∣out the campe, but this, and that for Consecration, (Levit. 8)

Vers. 12. the Burnt-offring] the ram, which was also for himselfe, vers. 2. presented] or, rea∣ched, [unspec 12] brought, as the Greeke translateth, Heb. made∣to-finde: so in verse 13. 18. The former oblation, was to purge from sinne: this Burnt-offring, was also to make the Priests acceptable to God in Christ, by communication of his grace. See the notes on Levit. 1. 3. &c.

Vers. 13. pieces] or, members, as the Greek trans∣lateth. See Levit. 1. 6. 8. [unspec 13]

Vers. 14. washed] in water; see Levit. 1. 9. upon the Burnt-offring] that is, upon (or with) the o∣ther [unspec 14] parts of the Burnt-offring. The Greeke trans∣lateth, and he put the Burnt-offring upon the Altar.

Vers. 15. of sinne] which was for the sinne of the peo∣ple; saith the Greeke version. offred-it-for-sin] [unspec 15] The Greeke translateth, purified it; so the word sometime meaneth: but it figured also a purifying of others from sinne thereby, as Levit. 6. 26. and so the Chaldee here expoundeth, and he made atonement by the blood thereof. as the first] spoken of in vers. 8. and so he burnt it without the campe, as the other was, in verse 11. for which he was re∣proved by Moses, Levit. 10. 16. 17.

Vers. 16. the manner] or, the ordinance; Hebr. the [unspec 16] judgement; the Greeke saith, as was meet. It respe∣cteth the Law, in Levit. 1.

Vers. 17. filled] that is, tooke his handfull out of [unspec 17] it: see Levit. 2. 2. of the morne] that is, which was daily to be offred every morning, as God com∣manded, Exod. 29. 38. 39. 40. This therefore was extraordinary; that as the daily meat-offring, was to testifie their thankfulnesse, for Gods ordinary and daily mercies: so this, for his speciall grace now manifested. Chazkuni explaineth it thus, It teacheth that there were two Meat-offrings, one with the Burnt-offring, and one by it selfe. Sol. Iarchi saith, All this he did after the daily Burnt-offring.

Vers. 18. sprinkled] according to the law in Le∣vit. [unspec 18] 3. 2. The Greeke translateth, he poured it.

Vers. 19. fat] Hebr. fats: so in vers. 20. [unspec 19] rumpe] or, tayle, to weet, of the ram: see Levit. 3. 9. that which covereth] in Greeke, the fat which co∣vereth, the inwards; and so the text explaineth it, in Levit. 3. 9.

Vers. 20. they put the fat] Hebr. the fatts. Sol. Iar∣chi [unspec 20] saith, After the waving, the Priest that waved gave them to another Priest to burne them.

Vers. 21. waved] as was commanded, Lev. 7. 30. [unspec 21] &c. By these sacrifices the sanctification of the peo∣ple was signified; by the Sin-offring and Burnt-of∣fring they had remission and justification from their sinnes, and reconciliation unto God; by the Meat-offring, their renovation by the spirit; and by the Peace-offrings, their thankefulnesse unto God, whom they honour with the fruits of his owne graces: all these obtained by faith in Christ, and in his death; for he of God is made unto us, wise∣dome and righteousnesse, and sanctification, and redemp∣tion: 1 Cor. 1. 30.

Vers. 22. lift-up his hand] or, his hands, as the [unspec 22] Hebrew vowel, and reading in the margine, both shew: so the Greeke translateth, hands. See Exod. 32. 19. R. Menachem giveth this reason, why it is written Hand; to signifie the right hand, because that was listed up higher then the left. The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing, Esa. 49. 22. and particularly, in swearing, Gen. 14. 22. praying, Psal. 28. 2. and blessing, eyther of God, Psal. 134. 2. or of men, as in this place. So Paul, speaking of prayer, useth the phrase of lifting up holy hands, 1 Tim. 2. 8. and Da∣vid; let the lifting up of my hands, be as the evening sacrifice, Psal. 141. 2. blessed them] This ap∣pertained to the Priests office, to blesse the people in the name of the Lord for ever, Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus, when having finished his ministery on earth, hee lift up his hands, and blessed his disciples, Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23.—27. see the annotations there. And this being done in the Lords name; by his Priests, (a figure of Christ whom God hath sent to blesse us. Act. 3. 26.) with∣out all contradiction the lesse is blessed of the greater, Heb. 7. 7. came downe] from the banke or hil∣ly place of the altar, which was higher then the o∣ther ground: see Exod. 20. 26. So in Thargum Io∣nathan it is explained, he came downe from the Altar with joy, after that he had finished the making of the Sin-offring, &c. On the contrary, Christ when hee had blessed, went up into heaven, Luke 24. 51. from making] or doing, that is, offring, as vers. 7. After that he had done; as before is shewed.

Vers. 23. went into the Tent] the Priest went in [unspec 23] (according to the law, in Exod. 30. 7. 8.) to burne incense on the golden altar; Moses went in with him, in likelihood, to direct him how to doe the service: so Sol. Iarchi here explaineth it. But hee addeth withall, an other exposition thus; When Aaron saw that they had offred all the oblations, and done all the workes, and the Majestie of God came not downe to Israel; he was grieved, and said, I know that the holy blessed (God) is angry with me, and for my sake, the Majestie of God commeth not downe to Israel; &c. Immediately Moses went in with him, and prayed for mercie; and the divine Majestie came downe unto Isra∣el. After this manner Thargum Ionathan also ex∣poundeth it. they blessed. This was a second bles∣sing by Moses and Aaron, when the people were dismissed. Vnto which (and the like at other times,

especially on Atonement day, Levit. 16. David, prophesying of Christs dayes, seemeth to have re∣ference, in Psal. 118. 26. Wee blesse you out of the house of Iehovah. glory] the visible signe of Gods glory, and favour, out of his holy place: ei∣ther by the fire, mentioned in the next verse; or, by a clowd, as was in Exod. 16. 10. and 40. 34. or by them both. It was a token of his gracious accep∣tance of them and of their service, as after in 1 King. 8. 10. 11. 12.

Vers. 24. from before Iehovah] the Greeke trans∣lateth, [unspec 24] from the Lord. And it was, either from hea∣ven, as after in Solomons dayes, Fire came downe from heaven, and confirmed the Burnt-offring and sacri∣fices, 2 Chron. 7. 1. or, out of the Tabernacle. By this miracle God confirmed the people, touching the doctrine and ordinances given by Moses, and the priesthood now committed to Aaron and his sonnes, as appeareth by the prayer of Elias, (when the like miracle was shewed from heaven;) Let it be knowne this day day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word; 1 King. 18. 36. consumed] or, ate up: by which signe, the church was assured that their sacrifices were accepted: See Psal. 20. 4. The like was, at the dedicating of Solomons Tem∣ple, 2 Chro. 7. 1. 2. 3. and at Elias sacrifice, 1 King. 18. 38. 39. This Fire which now came from God, was nourished on the Altar, (as the Hebrewes say) unto Solomons time. Chazkuni here writeth thus; The fire which came-out (from the Lord) in the daies of Moses, went not up from the brazen Altar, un∣till he came into the eternall House [that is, into Solo∣mons temple, so called because of that promise, in 2 Chron. 7. 16. that Gods name should be there for ever.] And that Fire which came▪ downe, in the dayes of Solomon, went not up from the Altar of Burnt∣offring, untill it went up in the dayes of Manasseh. Of the departing of that fire in Mana••ses dayes, wee finde no mention in the Scriptures. But after So∣lomons Temple was destroyed, and the second builded, the Hebrewes testifie (in Talmud Bab. in Ioma c. 1.) that they had not the Fire from heaven any more. See the annotations on Exod. 28. 30. shouted] with astonishment and joy, humbly thanking God for this signe of grace towards them: as the Greeke translateth, they were astoni∣shed; and the Chaldee, they gaue thankes. So in 2 Chron. 7. 3. when all the sonnes of Israel saw how the fire came down, and the glory of Iehovah upon the house: they howed themselves with their faces to the ground, upon the pavement, and worshipped; and confessed to Ie∣h••v••h, (saying) For he is good, for his mercy endu∣reth for ever.

CHAP. X.

1, Nadab and 〈…〉〈…〉 for offring of strange fire, are 〈…〉〈…〉 fire. 6, 〈…〉〈…〉 and his sonnes, are forbidden to mo••r••e for them. 8▪ The Priests are forbidden wine, when they are to go•• into the Tabernacl••▪ 12, The law of eating the holy things. 16, Moses blameth the Priests for not eating the sin-offring. 19, Aaron excu∣seth the transgression.

AND Nadab and Abihu, the sonnes [unspec] of Aaron, tooke, e••h man his censer; and they put fire in them, and put in∣cense thereon: and offred before Iehovah, strange fire; which hee had not commanded them. And there went-out fire, from before [unspec] Iehovah, and devoured them; and they died, before Iehovah. And Moses said unto Aa∣ron; [unspec] This is it that Iehovah spake, saying, I will bee sanctified in them that come ••igh me; and before all the people, I will be glori∣fied: and Aaron, held▪his peace. And Moses [unspec] called Misael and Elzaphan; the sonnes of Vzziel, the uncle of Aaron: and said unto them; Come-neere, cary your brethren, from before the Sanctuarie; out of the camp. And they went neere, and caried them in [unspec] their coats, out of the campe: as Moses had spoken. And Moses said unto Aaron, and [unspec] unto Eleazar, and unto Ithamar, his sonnes; Make not bare your heads, neither ••end your clothes, that you dye not; and wrath▪come, upon all the congregation: but your bre∣thren, all the house of Israel, shall weepe for the burning, which Iehovah hath burned. And ye shall not goe-out, from the doore of [unspec] the Tent of the Congregation, lest you die; for the oile, of the anoynting of Iehovah, is upon you: and they did, according to the word of Moses.

And Iehovah spake, unto Aaron, saying, Doe not drinke wine or strong-drinke, thou, [unspec] or thy sonnes with thee; when ye goe-in, to the Tent of the Congregation, that yee di•• not: it shall be a statute for ever, through-out your generations. And that ye may separate, [unspec] betweene holy and profane: and betweene uncleane and cleane. And that ye may teach, the sonnes of Israel: all the statutes, which Iehovah hath spoken unto them, by the hand of Moses.

And Moses spake unto Aaron, and unto Eleazar and unto Ithamar his sonnes, that were left: Take ye the Meat-offring, that is left, of the Fire-offrings of Iehovah, and ••a•• it in unlevened cakes, beside the altar: for it, is holy of holies. And ye shall eat it, in the holy place; for it is thy due and thy sonnes due, of the Fire-offrings of Iehovah: for so. I was commanded. And the wave brest, an•• the heave shoulder, ye shall eat in a clea••s place; thou, and thy sonnes and thy daugh∣ters, with thee: for they are given, as thy

due and thy sonnes due; out of the sacrifices of the Peace-offrings, of the sonnes of Isra∣el. The heave shoulder, and the wave brest, [unspec 15] with the Fire-offrings of the fat, shall they bring; to wave for a wave-offring, before Ie∣hovah; and it shall be for thee, and for thy sonnes▪ with thee, by a statute for ever; as, Iehovah hath commanded.

And Moses, seeking sought the goat-buck [unspec 16] of the Sin-offring; and behold it was burnt: and he was wroth with Eleazar and with I∣thamar, the sonnes of Aaron, that were left, saying. Wherefore, have ye not eaten the Sin-offring, in the holy place; for it is holy [unspec 17] of holies: and it, hee hath given to you; to beare, the iniquitie of the Congregation; to make atonement for them, before Iehovah? Behold, the blood of it was not brought-in, [unspec 18] to the Holy-place, within: ye should eating have eaten it, in the Holy-place, as I com∣manded. And Aaron spake unto Moses; Be∣hold this day, they have offred their Sin-of∣fring [unspec 19] and their Burnt-offring, before Ieho∣vah; and such things, have befallen me: and if I had eaten the Sin-offring, to day; should it have beene good, in the eyes of Iehovah? And Moses heard it; and it was good, in [unspec 20] his eyes.

Annotations.

CE••••••er] or, fire-pan, a vessell wherein coales of fire were put; see Exod. 27. 3. thereon] up∣on [unspec 1] the fire. How the incense was burned, see the notes on Exod. 30. 8. strange fire] that is, other fire then God had sanctified on his altar. As strange incense was expresly forbidden, Exod. 30. 9. so strange fire was not commanded, but implicitly for∣bidden by Lev. 1. 7. & 6. 12. as afterward God plain∣ly sheweth, in Levit. 16. 12. Hereupon it is said, in Rev. 8. 5. the Angell tooke the censer, and filled it with fire of the Altar. This transgression of the Priests; in the beginning of their administration; sheweth the weakenesse and imperfection of that Priest-hood; and for the weaknesse and unprofitablenesse ther∣of, it was alterwards disanulled; and a better Priest-hood of Christ, (who was holy, harmelesse, undefiled, and separated from sinners,) is come in place thereof: for the Law, made nothing perfect: Heb. 7. 18. 19. 26. So in the practice of the moral law, the people even at the first, fell into open impiety, Exod. 3••.

Vers. 2. from before] or, from the face of the Lord. [unspec 2] As a fire of mercie came from thence to consume the sacrifices for sinne, offred according to the law, Levit. 9. 24. so now a fire of judgment commeth, to consume the sinners. Chazkuni here observeth, Measure for measure; by fire they sinned, and by fire they were plagued. This is an example of Gods jealousie, for the ordinances of the Law: teaching the same much more for the Gospell; Heb. 2. 2. 3. and 10. 28. 29. So he shewed an example of judgment, up∣on two sinners, at the beginning of the Christian church, whereby great feare came upon all; Acts 5. 1.▪11. devoured] or ate them; that is, killed them: for neither their bodies, nor their cloathes were burnt to ashes, as appeareth by v. 5. And in Targ. Ionathan it is thus explained, It burned their soules, but their bodies were not burnt. Hereupon our God is said to be a devouring fire; Heb. 12. 29. Deut. 1▪ 24. See a like judgment, in Num. 16. 35. before Ie∣hovah] that is, with sudden death, before the Ta∣bernacle, wherein the Lords glory dwelt. So Vz∣za for his errour, in putting his hand to the Arke, died before God, 1 Chron. 13. 10. which is expoun∣ded, by the Arke of God, 2 Sam. 6. 7. And it is ob∣served, that these two Priests, died childlesse, Num. 3. 4. 1 Chron. 24. 2.

Vers. 3. spake] but where spake he this? It may [unspec 3] have reference to Lev. 8. 35. Or it might be spoken, but not written before: as Ioh. 20. 30. Chazkuni referreth it to Exod. 29. 43. others, unto Ex. 19. 20. sanctified] God is said to be sanctified, both when he graciously accepteth, and doth good unto them that serve him aright, Ezek. 20. 41. and when hee punisheth them that transgresse; as, I will be glorified in the mids of thee (Sidon), and they shall know; that I am Iehovah; when I shall have executed judgements in her, and shall be sanctified in her; Ezek. 28. 22. So in this place, and in Ezek. 38. 16. 23. Likewise God is sanctified of men, when they cary themselves holily and uprightly in his sight; as, Sanctifie the Lord God in your hearts, &c. 1 Pet. 3. 15. that come nigh] or, my nigh ones, that is, the Priests and Levites; as in Ezek. 4••. 13. the Priests which are nigh unto Iehovah. See also Levit. 9. 7. Num. 16. 9. So judgment beginneth at the house of God, 1 Pet 4. 17. at his Sanctuary, Ezek. 9. 6. before] that is, openly the Gr. translateth, in al the congregation; as if the like danger were unto them also for transgression: see Ios. 22. 18. 20. glorified] or, honoured; which is also not in shewing mercies onely, as 2 Thes 1. 10. but in executing judgments; as Exod. 14. 4. Ezek. 28. 22. And he is glorified of men; when their thoughts, words and actions, are according to his will, and to his praise; Acts 4. 21. Rom. 1. 21. 1 Pet. 4. 11. 16. held his peace] or, was silent; that is, rested patiently without murmuring against the worke of God, who had killed his sonnes. So David saith, I am dumb, I will not open my mouth; be∣cause thou hast done it; Psal. 39. 10. And God said to Ezekiel the Priest, Be silent, that is, Forbeare to cry, make no mourning for the dead, Ezek. 24. 17. Or, hee mourned in silence for his sonnes death; for so the scripture expresseth great sorrow and unutterable, by keeping silence; as Lam. 2. 10. Esa. 47. 5. Thus the Greeke translateth, he was pricked; and Aarons an∣swer in vers. 19. implieth so much. So the heathens have said, Curae leves, loquuntur; ingentes, stupent. Seneca in Hippolyto.

Vers. 4. uncle] in Greek, the sonnes of the brother of [unspec 4] Aarons father: for Vzziel was brother to Amram, Aarons father; see Exod. 6. 18. 20. 22. cary] or, take up: this duty of buriall was laid upon their cousins the Levites, not upon their next

brethren the Priests; that they might attend still to their holy ministration. See Levit. 21. 1. &c. out of] or, to (a place) without the campe: ••o they used to burie without their cities, Luk. 7. 12.

Vers. 6. Mak•• not bare] or, Make not free; that is, [unspec 6] let not the hayre of your heads grow long. The Hebrew Pharangh, signifieth two things, to make bare, or uncover the head; as Numb. 5. 18. so the Greeke translateth here, ye shall not put off the m••ters from your heads. Secondly, to make free for the haire to grow; as the Chaldee here translateth, yee shall not let your lockes grow. For this also was a signe of mourning, 2 Sam. 19. 24. See the notes on Gen. 41. 14. It is testified of humane writers, that the Egyptians at their friends funerals, did let the hayre of their head grow long, but shaved their beards; where∣as other nations, at funerals did shave their heads; Herodot. in Euterpe. And that shaving of the beard, was a signe of sorrow in Israel, appeareth by Iere∣mie 41. 5. Hereupon is that law, in Ezek. 44. 20. the Priests shall not shave their heads, nor suffer their lockes to grow long; they shall onely poll their heads: where hoth extremities are forbidden. The lat∣ter sense may also well be implied here, as likewise after in Levit. 13. 45. and 21. 10. And concerning this, the Hebrewes have these rules. A Priest that letteth his haire grow-long, it is unlawfull for him to come into (the sanctuarie,) from the Altar forward: and if he doe goe in and serve, he is guilty of death by the hand of God, as he that drinketh wine and serveth: as it is written, Neither shall any Priest drinke wine, &c. Ezek. 44. 21. and againe, Neither shall they shave their heads, nor suffer their lockes to grow long, Eze∣kiel 44. 20. As he that drinketh wine is guilty of death, Levit. 10. 9 so he that letteth his haire grow-long, is guilty of death. Yet profaneth he not his service hereby; though he be guilty of death, his service is allowable, [that is, standeth in force, and is not disanulled by it▪] As Priests are not forbidden wine, save in the time of their going into the Sanctuarie, so it is not unlawfull for them to let their haire grow, save at the time of their going into the Sanctuarie; understanding this of the common Priest. But the high Priest, may neuer let his haire grow-long, nor rend his clothes at any time▪ Le∣vi••. 21. 10. because he is to be continually in the San∣ctuary. How long may (a Priest) let his haire grow? Thirtie dayes, as a Nazirite; of whom it is said, Hee shall let the lockes of the haire of his head grow, Num. 6. 5. and there is no Naziriteship lesse then thirty dayes. Therefore the common Priest that serveth, shaveth him-selfe every thirty dayes. The judgment of them that rend their garments, and the judgment of them that make free (or ••are,) their head, is one; Levit. 10. 6. if he serve with his clothes rent, he is guilty of death by the hand of God, although his service is allowable, and not profaned. Maimony in Biath hamikdash, (or Of entring into the Sanct.) chap. 1. Sect. 8. 14. rend] an other signe of sorrow, Levit. 13. 45. and 21. 10. See Gen. 37. 34. From hence the Hebrewes gather, that they which mourned for the dead, were bound to rend their clothes; because the Priests here being forbidden to mourne, were for∣bidden to rend; so that another was bound to rend. And they were not to rend, but standing; as (in 2 Sam. 13. 31.) the King rose up, and rent his gar∣ments: And they were to rend the forepart, not be∣hinde, or in the sides, nor beneath, save the high Priest, he rendeth beneath. The measure of ren∣ding, was an hand-bredth; and this on the upper garment onely. They rend for the death of the Prince, or of the Father of the Synedrion, or of the multitude of the congregation, as David and the men with him, did for Saul, and for Ionathan, and for the people of the Lord, 2 Sam. 1. 11. 12. Also when they heare the name of God blasphe∣med, as in Esay. 36. 22. and for the burning of the booke of the Law, as Ieremie 36. 23. 24. and for the cities of Iudah, ond for Ierusalem, and for the Sanctuarie destroyed, as Ierem. 41. 5. Maimony, treat. of Mourning, chap. 8. and 9. wrath▪ come] or, he (that is, God) be wroth, as at other times, for the sinne of one, or of few, the whole congregation was afflicted, Ios. 7. 1. 2. &c. and 22. 20. 2 Sam. 24. 1. 15. 17. The Priests duty also was, to stand in their administration, betweene Gods wrath and the people, Num. 16. 46. 48. And their publike duty might not bee interrupted, by private passion or affection.

Vers. 7. not goe out] that is, not leave off your ministration for griefe of this which is befallen [unspec 7] you. See the annotations on Levit. 21. 12. the oile, &c.] which signifieth the Anointing, that is, the graces of the Spirit, whereof Ioyfulnesse was one speciall, Psal. 45. 8. 1 Thes. 1. 6. Therfore it was sin for the Priests to mourn, when they administred before the Lord; compare Levit. 21. 10. 11. 12.

Vers. 9. wine or strong drinke] The Hebrewes, (as Baal hatturim and others) thinke that Aarons sons [unspec 9] had sinned in drinking too much wine, when they offred strange fire; and that thereupon this law was given. Whether that were so, or not, the Lord by this precept required sobrietie in the Priests, and carefulnesse to administer justly; lest they should drinke and forget the law, as Prov. 31. 5. should erre through wine, & be out of the way through strong-drinke, as Esay. 28. 7. Accordingly the Mini∣sters of the Gospell must be sober, and not given 〈◊〉〈◊〉 wine, 1 Tim. 3. 2. 3. It is likely, that all wine was forbidden the Priests, when they were to serve: yet the Hebrewes have their limitations; as that they might not drinke above the fourth part (of a L••g, or of an halfe pinte) of wine, and that 〈◊〉〈◊〉 wine, and at one time, and of wine that was 〈◊〉〈◊〉 daies old at the least. But if he drinke lesse then af••••••th part (of a Log) of wine, or drinke a fourth part 〈◊〉〈◊〉 pause of time betweene, or if it be mixed with water, 〈◊〉〈◊〉 if hee drinke wine from the presse within 40. 〈◊〉〈◊〉 though more then a fourth part: he is discharged, and profaneth not his service. If he drink more then 〈…〉〈…〉 part of wine, though it be mixed, and though he p〈…〉〈…〉 tweene, and drinke a little and a little▪ he is guilty of death, and his service is dis••llowable. Maimony in ••∣ath ha〈…〉〈…〉kdash, c. 1. S. 1. But the Law forbidden wine absolutely, as here, so in Ezek. 44. 21. 〈◊〉〈◊〉 shall any priest drinke wine, when they enter into the 〈◊〉〈◊〉 ner court. strong-drinke] in Hebrew She〈…〉〈…〉, 〈◊〉〈◊〉 which the Greekes borrow the word S•••••••••• in Luke 1. 19. and it meaneth all whatsoever

maketh drunken, whether drinke made of mault, or of the juyce of fruits, as Pearrie, Sider and the like. When ye goe into the Tent] meaning the courtyard of the Tent, to serve therein; as it is o∣pened by the Prophet, when they enter into the inner court, Ezek. 44. 21. The Hebrewes understand it of the court, betweene the Tent and the Altar that stood in the court. Every Priest that is fit for service, if he drinke wine, it is unlawfull for him to goe into (the Sanctuarie,) from the Altar forward: and if he doe ••oe in and serve, his service is disallowed, and he is guilty of death by the hand of God, as it is writ∣ten, That ye dye not, Leviticus 10. 9. And as it is unlawfull for a Priest to goe into the sanctuarie, for drunkennesse: so is it unlawfull for any man, whether Priest or Israelite, to teach when he is drunke. Though he have but eaten dates, &c. if his senses bee troubled a little, let him not teach; as it is written, And that yee may teach the sonnes of Israel, Levit. 10. 11. Maimo ny in Biath hamikdash, chap. 1. Sect. 1. 3.

Vers. 10. that ye may separate] or, to make diffe∣rence; and this is meant not onely for themselves, [unspec 10] but others, as in Ezek. 44. 23. they shall teach my people (the difference) between holy and prophane, and cause them to discerne, betweene uncleane and cleane. And for not doing this, the Priests are blamed, Ezek 22. 26. See also Levit. 20. 25. holy] Hebr. holinesse: meaning of persons, and things. In Greeke, between the holy ones, and the profane.

Vers. 11. all the statutes] a part of the Priests of∣fice [unspec 11] was to teach the people, as here, and in Deut. 33. 10. therefore it is said, The Priests lips should preserve knowledge, and they should seeke the Law at his mouth, for he is the Angell (or Messenger) of the Lord of hosts, Mal. 2. 7. And as they were to teach, so the things to be taught, should be al Gods statutes; as the Apostle saith, I have kept nothing back, but have shewed you, al the counsel of God; Act. 20. 27.

Vers. 12. the Meat-offring] that before mentioned in Levit. 9. 17. unlevened] or, eat it made into [unspec 12] unlevened cakes. See Levit. 6. 16. and 2. 10. where this law was before given; which Moses here re∣peateth, le••t through trouble of mind for the judg∣ment now befallen them, the Priests should forget or neglect any of Gods ordinances.

Vers. 13. the holy place] the court of the Sanctua∣ry: as Levit. 6. 16. due] or, statute, ordinance. [unspec 13] The Chaldee expounds it, thy portion. So in v. 14.

Vers. 14. wave brest] of the peoples Peace-of∣frings before mentioned, Lev. 9. 18. 21. in a [unspec 14] cleane place] in Greeke, an holy place, meaning the campe of Israel, and in ages following, the citie Ierusalem, where the light holy things were ea∣ten: see the notes on Levit. 6. 17. Sol. Iarchi here saith, The former things (in verse 13.) were not eaten in an uncleane place, but they being most holy, were to be eaten in the holy place: and these needed not be eaten within the curtatnes (of the courtyard) but must be eaten within the campe of Israel▪ for that was cleane that Lepers might not come into it, (Num. 5. 6.) so the light holy things might be eaten in all the citie.

Vers. 15. by a statute] or, for an everlasting due. Of [unspec 15] this statute, see before, Levit. 7. 34.

Vers. 16. seeking sought] that is, diligently sought [unspec 16] the Goat; that spoken of in Levit. 9. 15. with E∣leazar] and why not with Aaron? seeing he should have eaten of it, vers. 19. Sol. Iarchi saith, For ho∣nour of Aaron, he turned his face towards his sonnes, and was angry.

Vers. 17. he.] that is, God hath given it you; by the [unspec 17] law foregiven in Levit. 6. 26.—30. to beare] or, to take away; as the Greeke translateth, that ye should take away. To beare iniquity, often signifieth punish∣ment, without forgivenesse; Exod. 28. 43. Levit. 20. 19. and 5. 1. 17. &c. The same word is also used for bearing-away, whereupon God forgiveth the sinner; Exod. 28. 38. So the Priests bare, that is, took away the peoples sins, by eating their sin-offrings: wherein they figured Christ▪ Ioh. 1. 29. Sol. Iarchi saith, The Priests were they that did eat, and the ow∣ners, they that had the atonement.

Vers. 18. within] into the Tabernacle, for if it [unspec 18] had, then it should not be eaten, but burnt, Lev. 6 30. seeing it was not, ye should have eaten it in the holy place without; that is, in the courtyard; Levit 6. 26.

Vers. 19. they] the Targ. called Ionathans ex∣plaineth [unspec 19] it, the sonnes of Israel have offred. such things] that is, as the Chaldee expoundeth it, such tribulations: which the Ierusalemy Thargum ex∣plaineth thus, and great sorrow hath befallen me this day, for that my two sons Nadab and Abihu are dead, and I mourne for them. good in the eyes] that is, pleasing, and acceptable: see Gen. 16. 6. Thargum Ierusalemy expoundeth it thus, Loe if I had eaten the sin-offring to day, were it possible that it could bee pleasing and right before the Lord? meaning, it could not be. So Aaron excuseth himselfe, by reason of his sorrow, which made him unfit and unworthy to eat of those holy things. The law requireth them that ••at before the Lord, to rejoyce, Deuterono∣mie 12. 7. And when they brought their sanctifi∣ed things, they were to say, I have not eaten of it in my mourning, Deut. 26. 14. When God would re∣fuse the sacrifices of sinners, hee saith, they shall be unto them as the bread of mourners; all that eat thereof, shall be polluted, Hosea 9. 4. In the He∣brew canons it is also said; An inferiour Priest, which is in the Sanctuary, at his service; if hee heare that hee hath a friend dead, whom hee ought to be∣waile; although hee goe not out of the Sanctuary, hee may not serve, because he is a mourner: and if hee serve when he mourneth, according to the law, he pol∣luteth his service, whether it be in the offring of one man alone, or the offring of the Congregation. But the High Priest serveth when hee is a mourner, as it is written, (Levit. 21. 12.) HE SHALL NOT GOE OVT OF THE SANCTVART, AND HE SHALL NOT PRO∣FANE, &c. as if he should say, he shall abide and serve the service that he hath in hand, and it is not profaned. But though the High Priest serve mourning, it is un∣lawfull for him to eat of the holy things, as it is written, (Levit. 10. 19.) AND IF I HAD EATEN THE SIN-OFFRING TO DAY, SHOVLD IT HAVE BEENE GOOD IN THE EYES OF THE LORD? And so he hath no por∣tion to eat (with the rest) at evening. Maimony, treat. of Entring into the Sanctuary, chap. 2. Sect. 6. 8. See for the Priests mourning, more on Levit. 21.

Vers. 20. it was good] the Greeke translateth, it [unspec 20] pleased him. So Moses admitteth of the answer, as reasonable. For often times the letter of the law, giveth place to great necessities; as David in his hunger, did ea•• the shew-bread, which was not lawfull for him; Matth. 12. 3. 4. Ezekias admitted to the Passeover some chat were not cleansed ac∣cording to the law, but healed by the Lord•• 2 Chron. 30. 18. 19. 20. Here now, all Israol saw, and Moses and Aaron themselves acknowledged, the impossibility of the law, and of the Priesthood thereof, to bring them unto God: in that so great imperfections were manifested, at the very first ad∣ministration; and alwaies after. For the Law maketh m••n High Priests, which have infirmitie: but the word of the oath which was since the Law, (maketh) the Son, who is perfected for evermore: Heb. 7. 28.

CHAP. XI.

1, A law teaching what beasts may, 4 and what may not be eaten. 9, What fishes, 13, and what fowles. 24, How carkasses doe pollute. 29, The creeping things which are unclean. 32, and how their carkasses doe de∣file things. 39, Clean beasts that dye of themselves, be∣come uncleane. 43, An exhortation unto holinesse, in observing this Law.

ANd Iehovah spake unto Moses and [unspec 1] [unspec 2] unto Aaron, saying unto them. Speak ye unto the sonnes of Israel, saying: These are the beasts, which ye shall eat; of all the beasts, which are on the earth. All that [unspec 3] parteth the hoofe, and cleaveth▪asunder the cleft of the hoofes; and cheweth the cud, a∣mong the beasts: that, shall ye eat. But this, ye shall not eat; of them that chew the cud, [unspec 4] or of them that part the hoofe: the Camel; because he cheweth the cud, and he parteth not the hoofe: he shall be uncleane unto you. And the Conie; because hee cheweth the [unspec 5] cud, and parteth not the hoofe: hee shall be uncleane unto you. And the Hare; because [unspec 6] he cheweth the cud, and parteth not the hoofe: he, shall be uncleane unto you. And the swine; because he parteth the hoofe, and [unspec 7] cleaveth-asunder the clef•• of the hoof; & he, cheweth not the cud: he, shall be unclean un∣to you. Of their flesh shall ye not eat; and [unspec 8] their carkasse, shall ye not touch: they, shall be uncleane unto y••u.

These ye shall eat, of all that are in the wa∣ters: all that hath ••in and scale in the waters, [unspec 9] in the seas, and in the rivers, them shall yee eat. And all that hath not ••in and scale, in the [unspec 10] seas, and in the rivers; of every moving▪thing of the waters, & of every living soule, that is in the waters: they, shall be an abhomination unto you. Even an abhomination, shall they [unspec 11] be unto you: of their flesh, ye shal not eat; and their carkasses, ye shall have-in-abhominati∣on. All that hath not fin and scale, in the wa∣ters: [unspec] that, shall be an abhomination unto you.

And these, ye shall have-in-abhomination [unspec] among the fowles; they shall not be eaten, they shall be an abhomination: the Eagle, and the Ossifrage, and the Osprey. And the [unspec 14] Vulture, and the Kite, after her kinde. Every Raven, after his kinde. And the Owle, and the Night-hawk, and the Sea-gull: and the Hawk, after his kinde. And the Great-owle, [unspec] and the Cormorant, and the Little-owle. And the Redshanke, and the Pelecan, and [unspec 15] the Gier-eagle. And the Storke; the Heron, after her kinde: and the Lapwing, and the Bat. Every creeping-thing that flieth, that [unspec] goeth upon all foure: that, shall be an abho∣mination unto you. Yet these ye shall eat, of [unspec] every creeping-thing that flieth, that goeth upon all foure: which * 1.1hath not legges, a∣bove his feet; to leap with them, upon the earth. These of them, yee shall eat; the com∣mon-Locust, after his kinde; and the locust-Soleam, after his kinde; and the locust-Char∣gol, after his kinde; and the locust-Chagab, after his kinde. And every creeping-thing [unspec] that flieth, which hath foure feet; that, shall be an abhomination unto you.

And for these, yee shall be uncleane: who-soever [unspec] toucheth the carkasse of them, shall be uncleane untill the evening. And whoso∣ever [unspec] beareth, ought of the carkasse of them; shall wash his clothes, and be unclean untill the evening. Of every beast, which do•••• [unspec] part the hoofe, and it cleaveth not the cle••∣asunder, and it cheweth not the cud; they, shall be uncleane unto you: whosoever tou∣cheth them, shall be uncleane. And whatso∣ever [unspec] goeth upon his pawes, of any beast, that goeth upon foure feet; they, shall be uncleane unto you: whosoever toucheth the carkasse of them, shall be uncleane untill the evening. And hee that beareth the carkasse of them; [unspec] shall wash his clothes, and bee unclean untill the evening: they, shall be unclean unto you.

And these shall be unclean unto you, among [unspec] the creeping-things, that creepe upon the earth: the weasel, & the mouse, and the ••or∣toys, after his kind. And the ferret, and the chamaeleon, & the lyzard; and the snail and the moll. These shall be uncleane to you [unspec] among all that creepe: whosoever tou∣cheth them, when they are dead, shall bee uncleane untill the evening. And upon who-soever ought of them when they are dead doth fall, it shall be uncleane; of any vessell of

wood, or of cloth, or of skin, or of sackcloth; any vessell, with which worke is done: it shall be put into water, and be uncleane un∣till the evening, and it shall be cleansed. And [unspec 33] every earthen vessell, whereinto any of them falleth: whatsoever is within it, shall bee un∣cleane, and ye shall breake it. Of all meat which may bee eaten, that on which water [unspec 34] commeth, shall be uncleane: and all drinke, which may be drunke; in every vessell shall bee uncleane. And every-thing, wherup∣on ought of their carkasses falleth, shall bee [unspec 35] unclean: oven, and pots, they shall be broken∣downe, uncleane they are; and uncleane shall they be unto you. But fountaine and pit, and [unspec 36] a gathering-together of waters, shall bee cleane: but that which toucheth the carkasse of them, shall be uncleane. And if ought of their carkasse fall, upon any sowing seed, [unspec 37] which shall be sowne: it shall be cleane. But if [unspec 38] water be put upon the seed, & ought of their carkasse fall thereon: it shall be uncleane unto you.

And if any beast dye, which is unto you for meat: he that toucheth the carkasse ther∣of, [unspec 39] shall be uncleane untill the evening. And [unspec 40] he that eateth of the carkasse thereof; shall wash his clothes, and be unclean untill the e∣vening: and he that beareth the carkasse ther∣of; shall wash his clothes, and be uncleane until the evening. And every creeping-thing, that creepeth upon the earth; it shall be [unspec 41] an abhomination, it shall not be eaten. What∣soever goeth upon the belly, and whatsoever [unspec 42] goeth upon all foure, or whatsoever hath many feet of any creeping-thing that cree∣peth upon the earth: ye shall not eat them, for they are an abhomination. Make not your soules abhominable, by any creeping-thing [unspec 43] that creepeth: and make not your selves uncleane by them, that ye should be defiled by them. For I am Iehovah, your God. and [unspec 44] ye shall make your selves holy, and shall bee holy, for I am holy: and yee shall not make your soules uncleane, by any creeping-thing, that moveth upon the earth. For I am Ieho∣vah, [unspec 45] that bringeth you up out of the land of Egypt, to be a God unto you: and ye shall be holy, for I am holy. This is the law of the [unspec 46] beasts, and of the fowle, and of every living soule, that moveth in the waters: and of eve∣ry soule, that creepeth upon the earth. To make a difference, betweene the uncleane [unspec 47] and the cleane: and betweene the beast that may be eaten; and the beast, that may not be eaten.

Annotations.

SPeake ye] As before he gave speciall lawes, for [unspec 1] the sanctification of the Priests: so now hee gi∣veth generall, for all the people: Which both Mo∣ses the Magistrate, and Aaron the Minister, must speake, and teach, and see carefully practised: as af∣terward there is example of the Magistrates, in 2 Chron. 29. 5. and 30 18. of the Priests, in Ezek. 44. 23. and of both joyntly, in Numb. 9. 6. where men that were uncleane, came for judgment before Moses and before Aaron. And here the first kinde of uncleannesse, which commeth from things with∣out the man, is described. the sonnes of Is∣rael] to them onely, and the proselites with them, was this law of uncleane meats given; not at all to other nations, as Sol. Iarchi here saith. the Beasts] Hebr. Chajah, the wild-beast, or, the living∣thing: differing from B〈…〉〈…〉 beasts, or cattell, the word which next followeth: but the Greeke also translateth them both alike. By the beasts, are spiritually signified peoples of sundry sorts; and by eating or not eating, is meant communion with, or abstaining from them, as by the vision shewed un∣to Peter, the holy Ghost expoundeth this law, Act. 10. 12. 13. 15. 28. and 11. 6. 7. &c. Like∣wise the Hebrew doctors applied the uncleane beasts following in vers. 4. 5. &c. to the Babyloni∣ans, Medes, Persians, Greekes, Romans, &c. R. Menachem, on Levit. 11.

Vers. 3. and cleaveth asunder] namely into two [unspec 3] hoofes, or clawes, Deut. 14. 6. and so the Greeke be•••• translateth it. The former word, parteth, may be when it is divided above, but not beneath, as appeareth after in verse 26. such parting is in the feet of dogs and the like, which have many clawes sundred above, and joyned under with a skinne. This second word meaneth a cleaving-quite through, as in the feete of sheepe, oxen, &c. ••o by Sol. Iar∣chi it is expounded, that divideth above and beneath into two clawes. A third sort of hoofes are solid and unparted, as in horses, &c. The first and last sort, were uncleane. and cheweth] or, chewing a∣gaine: the Greeke also addeth the word and: for both these properties were requisite, to divide the hoofe, and to chew againe. Chewing the Cud, in the originall, signifieth the bringing up the meat into the mouth, to chew it againe. These two signes, must be in every beast, or else it was un∣cleane. In Deuteronomie 14. 4. 5. the cleane beasts, are reckoned by their names, tenne in number: and the Hebr. doctors say, Thou hast not of all the beasts that are in the world, any that it is law∣full to eat of, except those ten sorts mentioned in the Law; three of cattell, the oxe, the sheepe, & the goat; and seven sorts of wilde beasts, the Hart, &c. those, and the kindes of them, Maimony in Misneh, tom. 2. treat. of forbidden meats, c. 1. S. S. among the beasts] to weet, bred of them according to their kinde, as God ordamed in the first creation, Gen. 1. 24. For, as it was not lawfull to let the cattellingender with a divers kinde, Levit. 19. 19. so by the Hebr. canons, If an uncleane beast brought forth her yong, after the kinde of a clean beast, although it did both part the hoose

and chew the cud, and were in all respects like an oxe or a sheepe, yet it was unlawfull to be eaten; for that which was bred of an uncleane beast, was uncleane; and that of a cleane beast, was cleane. So that if a cleane fish, were found in the belly of an uncleane fish, it was lawfull, be∣cause it bred it not, but had swallowed it. Likewise, if in a beast there were found (a creature) like afowle, though it were a cleane fowle; yet was it unlawfull to be eaten. Maimony, treat of forbidden meats, chap. 1. Sect. 5. 7. shall ye eat] or, ye may eat. Hereby communion was signified; as when God called Peter by a vi∣sion, to communicate the Gospell with the Gen∣tiles, he said, Rise Peter, kill and eat; Act. 10. 13. 17. 20. 28. So our communion with Christ, is taught under this figure, of eating his flesh, Ioh. 6. 51. 53. The beasts, figured men, Act. 10. 12. 28. (as often in the scriptures, Esa. 11. 6. 7. 8. Ezek. 34. 31. Zeph. 3. 3. Matth. 7. 15.) The parting of the hoofe in twaine, signified the right discerning of the word and will of God, of the difference betweene the Law and the Gospell; and the walking in obedience to the word, with a right foot, Rom. 2. 18. and 3. 20. 21. 22. and 10. 4-8. Gal. 2. 12.—14. The chewing of the eud, signified the meditating in the law of God, which the godly man doth day & night, Psal. 1. 2. for that is the food of the soule, Amos 8. 11. which all ought to remember, Mal. 4. 4. 1 Cor. 11. 2. and having heard it, to search the scriptures daily, whether the things be so, Acts 17. 11. and having tried it, to keepe that which is good, 1 Thes. 5. 21. and remember the commandements of God, for to doe them: Psal. 103. 18. And as that which was borne of an uncleane beast was uncleane, and on the contrary: so the children of unbeleevers are uncleane, and the children of beleevers holy, 1 Cor. 7. 14. Ezra 9. 1. 2.

Vers. 4. not eat] to weet ordinarily, but in case of [unspec 4] necessity they might be eaten. Soldiers that come into the heathens countrie, and subdue them, it is lawfull for them to eat carkasses, or torne beasts, or swines flesh, or the like, if they be hungry and finde not what to eat, save these forbidden meats: and so they may drinke wine offred to idols: saith Maimony in tom. 4. treat. of Kings. chap. 8. Sect. 1. or of them] Heb. and of them. camel] named of the Hebrew Gamal; from which the Greekes also derived the name Kamelos, the Arabians, Gemal; the Chaldaeans, Gamla. It is a beast that hath a long necke, and a bunch on the backe, upon which men lay burdens, Esay. 30. 6. by reason of this shape, it is not easie for a camel to enter in a straight place; whereupon is that pro∣verbe of a camel to goe thorough the eye of a needle: Math. 19. 24. Camels are of common use in other countries, both for service of warre and of peace, for men to ride upon, to use in charrets, or to lade with burdens, Gen. 24. 10. Iudg. 6. 5. 1 Sam. 30. 17. Esay. 21. 7. and 30. 6. But for to eat of, the ca∣mel was uncleane; because it parted not the hoofe, Deut. 14. 7.

Vers. 5. conie] in Hebrew Shaphan; which hath the name of hiding in holes; as it is said, The conies [unspec 5] are but a feeble folke, yet make they their houses in the Rockes; Prov. 30. 26. and, The Rockes, are a shelter for the coneyes, Psal. 104. 18. In Chaldee, it is cal∣led Taphsa, of skipping.

Vers. 6. hare] in Hebrew, arnebeth: mentioned [unspec 6] onely here, and in Deut. 14. 7.

Vers. 7. swine] in Hebrew, chazir; so named of [unspec 7] returning: for this beast returneth after it is washed, to wallowing in the mire, 2 Pet. 2. 22. It is also given to wastand spoile, Psal. 80. 14. To feed on it, or offer it for sacrifice, is counted most abhominable, Esa. 65. 4. and 66. 3. 17.

Vers. 8. not eat] to weet, any whit of it at any [unspec] time. The Hebrew canons say: All meats forbidden by the law, the quantity of them is as much as a common olive; whether (the punishment) be beating, or cutting off, or death by the hand of God. This measure or quan∣tity, we have learned by tradition. And it is forbidden by the law, to eat any whit at all, of the thing that is for∣bidden: notwithstanding a man is not beaten, save for the quantity of an olive: yet if be eat any lesse, he is cha∣stised with stripes. Maimony, treat. of forbidden meat; chap. 14. Sect. 1. 2. carkasse] The originall word, is used for that which dyeth of it self, Lev. 22. 8. The Greeke here translateth carkasses, or caions. A carkasse is one of the principall uncleane things; as an olive of the flesh thereof, maketh men and vessels unclean by touching, and an ear then vessell by the ayre; and ma∣keth men uncleane by bearing. Maimony, in Aboth hatumoth, chap. 1. Sect. 1. See after in the notes on vers. 40. As eating, so touching signifieth communi∣on and fellowship, and is forbidden, to teach us to refraine from all fellowship in evill, Esa. 52. 11. 2 Cor. 6. 17. for dead carkasses, figured such as are dead in sinnes, Eph. 2. 1.

Vers. 9. fin and scale] or, as the Chaldee and [unspec] Greeke translate, finnes and scales, one being put 〈◊〉〈◊〉 many. The Iewes canons open it thus. For fiftes there are two signes, the fin and the scale: the fin, is that which groweth out of it; the scale, is that which cleareth unto all the body; and whatsoever hath scales hath sinnes also; &c. If it hath not scales to cover it all over, it is lawfull neverthelesse; though it hath but one fin and one scale, yet it is lawfull. Maimony, treat. or forbidden meates, chap. 1. Sect. 24. The fin of the fish, serveth as wings to guide her way: the scale is to cove••, protect and adorne the body. These two figures in men faith in Gods word, whereby all religioa is guided and directed: and good workes the fruits of faith, by which it is manifested and adorned.

Vers. 10. every moving] or, any creeping thing of the waters] which the waters bring forth: see Gen. 1. 20. and the notes thereon. The Greeke translateth, of all things which the waters bring forth: The Hebrew doctors say; what is this moving thing of the waters? They be the lesser creatures, as wor••es and horsleeches, which are in the water; and the greater creatures, which are the wilde beasts of the sea. And generally whatsoever hath not the forme of fishes, &c. 〈◊〉〈◊〉 sea dogges, frogs, and the like. Maimony, treat. of for∣bidden meats, chap. 2. Sect. 12. soule] that is living creature: see the notes on Gen. 1. 20. a abhomination] that is, uncleane; as Deut. 14. 10. But from this word Chazkuni teacheth, that it was not lawfull to make merchandize of them.

Vers. 11. their flesh] so Paul mentioneth the 〈◊〉〈◊〉 of fishes, 1 Cor. 15. 39.

Vers. 13. have in abomination] or, abhorre of the foule. There are no fignes of cleane fowles explained in [unspec 13] the law: but it reckoneth the sorts of uncleane fowles onely; and other sorts of fowles are lawfull: saith Maimony in treat of Forbidden meats, ch. 1 s. 14. eagle] in Hebrew, Nesher: it is the chiefe of fowls, flyeth most high and swiftly, sucketh blood, and feedeth on carkasses, Deut. 28. 49. Iob 39. 27. 30. used to signifie violent persecutors, Lam. 4. 19. Ier. 4. 13. and 48. 40. Hos. 8. 1. Heb. 1. 8. ossifrage] the Greeke translateth it, Gryphen: in Hebrew Pe∣res, so named of Breaking; for with strength of beake and talons she breaketh her prey. The Ossi frage (by interpretation bonebreaker,) is bigger thē the eagle, and much of the same kind. It is menti∣oned only here, and in Deut. 14. 12. The Chaldee of Onkelos nameth it Ar; and Ionathan Uzza. osprey] in Hebrew, Oznijah; in Chaldee Azja: (called so of strength in her sight and flying,) in Greeke, haliaetos, that is, a sea eagle, or Osprey: which is a bird with a great necke and broad taile, strong sighted, and can looke on the Sunne, and from on high espieth fishes in the sea, and lakes, & falleth violently upon the waters, & taketh them.

Vers. 14. vultur] called in old English, a geyr; in Hebrew here, daah, of flying, and in Deut. 14 13. raah, of seeing: (for the Hebrew letters D and R. be [unspec] one like another, and often put one for another, as is noted on Gen 4. 18.) for the vultur espieth and smelleth her prey from farre, and flyeth with vio∣lence, being an heavy fowle; teedeth on carkasses, and buildeth her nest on hye rockes. The Greeke also translateth it gups, (that is, a geyr or vultur,) both here and in Deut. 14. The Chaldee here fol∣loweth the Hebrew Dajtha: but in Deut. 14. 13. it hath Bath canpha; that is, daughter of wing. kyee] a knowne ravenous bird, called also a glede, and a puttock. In Hebrew it is named Ajah, of her manner of flying, which is as if she did swim, and by the bowing of her tayl, seemeth to have taught how to governe ships by a rudder, as Plinie noteth in hist. b. 10. c. 10, The scripture elsewhere menti∣oneth her sharpe eye sight, in Iob 28. 7. The Chal∣dee here translateth T••raphitha, of Tearing & rave∣ning her prey, after her kind] This is spoken, be∣cause of kites there be two kindes; the greater, of a ruddy colour, common in England: the lesser, of a more blacke colour, knowne in Germanie: both sorts, (and if there bee any other) are uncleane. In Deut. 14. 13 there is another named, W^ch is not here, the kite (Ajah,) and the glede (Dajah,) after her kind. That dajah, (or glede,) is a fowle that haun∣terh ruinous places, Esay 34. 15. The kite (Ajah) is the glede (Dajah) spoken of in Deuteronomie: saith Maimony, in treat. of Forbidden meats, ch. 1. s. 14.

Vers. 15. raven] a knowne bird; named in He∣brew Oreb, in Chaldee Urba, of her darke, or blacke colour; Song. 5. 11. It is ravenous, and of [unspec 15] unkinde nature to her yong, Prover. 30. 17. Esay 34. 11. Iob 38. 41. his kinde] as crowes, caddowes, pies, and the like. It is said, after his kinde, to imply the Z••z••r (the pie) saith Maimony, ibidem.

Vers. 16. the owle] or, as in Greeke, the ostrich; [unspec] the Hebrew bath hajagnanah, properly is, the daugh∣ter of the owle (or ostrich,) that is, the kinde of that bird, or the yong thereof. But by this word bath, the Hebrew doctors understand, the egges of this bird, and so of all other uncleane fowles, to be un∣cleane also. Maimony, ibidem, c. 3. s. 1. But Chaz∣kuni here expoundeth it the Estritch, and by the daughter understandeth the young: because the flesh of the fowle when it is old, is (he saith) as hard as a sticke, and so there was no need to forbid the eating thereof. This bird liveth in deserts and so∣litary places, Iob 30. 29. Esay. 43. 20. and 34. 13. and (as the name also implyeth) makes a dolefull noise, Mich. 1. 8. and is of a cruell nature, Lam. 4. 3. The ostrich spoken of in Iob 39. 13. 14. hath another name. The Chaldee here translateth Bath neamttha; of pleasantnesse, spoken by the contrary; for her unpleasant cry; so in Deut. 14. night-hawke] or, night-owle, as the Greeke translateth it. The Hebrew name Tachmas signifieth rapine and violence, which argueth the nature of this bird. Some thinke it to bee the Night-raven, others the Harpie. The Night-hauke seeth bette; by night then by day; and hath deadly warre with the Ea∣gle, saith Plinie, hist. b. 10. c. 8. It is mentioned in scripture, only here and in Deut. 14. The Chaldee of her wing or flying, calleth her Tsitsa; but Iona∣than, Chatphitha, that is, the Snatcher, or Harpte. sca-gull] or s••acob: in Hebrew Shachapls, and in Chaldee Shachpha: mentioned but here and in Deur. 14. The Greeke translateth it Laros, that is, a sea gull, a bird of a greedy and revenous kind, it nestleth on rocks by the sea: Aristot hist. Animal. l. 5. c. 9. Some thinke it to be the cuckow, others a kinde of Hawke, called the Merlin. Hawke] called in Hebrew Nets, in Chaldee Natsa, in Gr. hierax; in all, she is named of her swift flying and fighting: and of Nets, the Latine word Nisus is derivec. Of it God saith, Doth the hawke fly by thy wisdome? Iob 39. 26. his kinde] as there are sundry sorts of hawks, (Arist. hist. animal. l. 9. c. 36.) all which are by this law uncleane: so the Hebrew doctors understand this of a second kinde, which they call Sarnaka, Maimony, treat. of Forbidden meats, ch. 1. s. 14.

Vers. 17. great owle] called in Latine Bubo, Ari∣stotle [unspec 17] writes that it is of the bignesse of an Eagle, and Plinie, that it dwelleth in deserts, maketh a dolefull noise, & flyeth not right forth but thwart wise. So the Prophet compaineth I am like the great owle of the deserts, Psal. 102. 7. In Hebrew it is named Cos, of covering or hiding; and Chazkuni saith, it hideth it selfe from the eyes of men, and dwel∣leth in places not inhabited: the Greeke translateth it here, the Night raven: and in Deut. 14. the He∣ron. The Chaldee by Onkelos calleth it Ka••ja; and Ionathan, Tsajra. cormorant] in Hebrew Shalac, or casting it selfe downe into the water: the Chaldee nameth it Shalenona, that is, the Fish hun∣ter; and Ionathan addeth, the hunter of the fish of the sea. little owle] or, bat: in Hebrew Ianshuph, so named of flying in the twilight or darke eve∣ning, which owles & bats both doe. It dwelleth also in desolate places, Esay 34. 11. The Chaldee name is Kiphopha.

Vers. 18. the Red-shanke] so the Greeke transla∣teth it here Porphyrion, which is either that, or like [unspec 18] that which wee call the Red-shanke. Hierome translateth it the Swan. Some of the Hebrew do∣tors, the Bat: which is more likely, because the He∣brew Tinshemeth, which here is a bird, after in ver. 30. is the name also of a creeping thing, called the Moll. Sol. Iarchi saith it is like a mouse, flyeth in the night, and is so called because it is like that creeping thing which lacketh eyes, called Talpa (a Moll.) The Chaldee here calleth it Cavtha: and in Deut. 14. 16. Botha. Pelecan] or, shovelard: a fowle that dwelleth in the wildernesse, Psal. 102. and in deso∣late places, Esay 34. 11, Zeph. 2. 14. In Hebrew, named Kaath, in Chaldee Katha, of Vomiting. So Aristotle and Plinie shew the nature of the Pelecan or Shovelard, that it vomiteth up shelfishes, which it before devoured. And Chazkuni saith hereof; Kaath, the name differeth not from the custome thereof, which is to vomit up the meat. gier-eagle] or, Swan, as the Greek here translateth it, but in Deu. 14. 17. the Greeke is the porphyrion. The Hebrew Racham, hath the signification of deare-love, which it beareth to the young, as Chazkuni saith, The Chaldee translateth it Ierakreka, which implyeth a greenish coloured fowle, such as the Greekes call Chlorion, a Witwol.

V. 19. Storke] in Hebrew Chasidah, which signi∣fieth kindnesse, such as the yong storkes are sayd to [unspec 19] shew unto their dams, whō they feed in their age: or, as Sol. Iarchi here saith, because it sheweth kind∣nesse unto her fellowes, in food. The Greeke transla∣teth it diversly. The scripture noteth this bird for her wings and flying, Iob 39. 13. Zach. 5. 9. it is a fowle much like a crane, white, but her wings part∣ly blacke; she buildeth on high fyrr trees, Psal. 104. 17. and upon tops of houses and chimneyes in ci∣ties, as all Germany knoweth. It keepeth much a∣bout waters, and feedeth on fishes, snakes, frogges, and the like. Therefore in Thessalia (as Plinte re∣porteth) men might not kill them, upon paine of death, because they devoured the serpents. The storkes depart out of the country towards the end of summer, no man knoweth whither, and come a∣gain at the spring, wherupon the Prophet saith, the stork in the heaven knoweth her appointed times, Ie 8. 7. No man seeth them either going or comming, but when they are come, & that is a signe that winter is past. Of them Pliny, writeth, hist. b. 10. c. 23. The Chald••e calleth her Chavvaritha, of her white fea∣thers. So the Latine Poet; cum Vere rubenti Canaida venit avis longis invisa colubris, Virgil. Geor. 2. that is, when in the rosie Spring, The white fowle comes which unto Snakes is a most hatefull thing. the Heron] in Greeke, and the Heron, so in Deut. 14. 18. The Heron is in Hebrew Anaphah, so named of anger: The Greeke turneth it Charadrios: so in Deut. 14. 18. The Chaldee translateth it Ibbo, and Ajbu; which name implyeth enmity. Chazkuni writeth Anapha; commonly called Heron, it is soone angry: and Sol. Iarchi saith, it is a furius fowle, and seemeth unto me to be that which they call the Heron. Lapwing] so also the Greeke translateth it: the Hebrew name is Duchiphath, mentioned onely here, and in Deut. 14. 18. The Chaldee, Nagar tura: the Cocke of the mountaine, bat] in Hebrew Atalleph, in Chaldee Atalpha, in Greeke Nucteris: it flyeth in the night, and cannot behold the day light, but keepeth in holes; whereto the Prophet alludeth in Esay 2. 20. they shall cast their idols, to the mo••••s, and the batts. Chazkuni saith, Atalleph is a little bird that flyeth in the night, and hath no eyes. Thus there bee twenty severall fowles named as uncleane; to which if wee adde those words after his kinde foure times repeated, there are 24. and so many particular sorts doe the Hebrew doctors say are forbidden. And whosoever hath certaine knowledge of these kindes, and of their names; he may eate any fowle that is none of them, and hee need make no inquisition. Who so knoweth them not, nor knoweth their names; must make inquisition, by the signes which the wise men have given. Every fowle that treadeth on the meat and eateth, [as is the manner of ravenous fowles that teare their prey,] it is evident that it is of those kinds, and uncleane: saith Maimony, in treat. or For∣bidden meats, chap. 1. sect. 15. 16. And; the signes of beasts, are spoken of in the law; the signes of 〈…〉〈…〉les are not spoken of: but our wise men have said, every fowle that treadeth (on her prey) is uncleane: Talmud Bab. in Cholin, ch. 3. These figured the ravenous, and uncieane conditions of ungodly people: as Babylon is called, the cage of every uncleane and b••••∣••••ll bird, Rev. 18. 2.

Vers. 20. that flyeth] or, of the flying-fowle, as the [unspec] Greeke translateth, All creeping-things of fowle〈…〉〈…〉 that is, all fowles (or flying things) that creepe. Vnder this prohibition, the Iewes understand also, flyes, bees, hornets, ants, and the like; as Thargum Ionathan and others here explaine it. upon all fowre] or, upon fowre feet: which word is expressed after, in verse 23.

Ver. 21. hath not legs] or, as the Hebrew read〈…〉〈…〉 [unspec] in the margine, hath legs. Both Greeke and C〈…〉〈…〉∣dee doe translate as in the margine, hath legs: bu•• because the legges of the Locusts following, are bowed backward, and they goe not with them 〈◊〉〈◊〉 other creatures, therefore after a sort they have 〈◊〉〈◊〉 legs above their feet. Or rather, because the yong locusts are borne without legges (as Plime shewett in hist. b. 11. c. 29.) and afterwards their legges doe grow. So the Hebrew canons say, Whatsoever 〈◊〉〈◊〉 not now wings or legges, but they will grow upon them after a time when they are bigger: they are lawfull (to 〈◊〉〈◊〉 eaten) presently. Maimony, treat. of Forbidden me〈…〉〈…〉, ch. 1. s. 23. Thus both readings were written by Moses: see the like, in Exodus 21. 8. The holy Ghost sometime plainly confirmeth these div〈…〉〈…〉 reading to bee of God; as in 1 Chron. 11. 20. * Lo, Not, is in the margine to bee read Lo, To him, and another Prophet, writing of the same person, hath onely Lo, To him, 2 Sam. 23. 18.

Vers. 22. common Locust] or, grashopper; in He∣brew [unspec] Arbeh, so named of their multitude; see the notes on Exod. 10. 4. 5. 14. Such in the easterne countries are used for meat; so Iohn the Baptist, fed on Locusts, Mat. 3. 4. and humane stories tell, how some in Ethiopia used to eate them salted and ••••∣ed in smoke, Plinie, hist. b. 6 c. 30. Locust-Sol〈…〉〈…〉

which hath the name, (as Chazkuni saith) of So∣le•••• the Rocks, on which they keepe: the Greeke calleth it Attakes: the Chaldee Rashona, and Re∣sh••••a, It is not mentioned in scripture, but in this place. locust-Chargol] this word also is not found any other where: the G. translateth it Ophio∣miches, that is, the Serpent fighter: and that there are Locusts which kill serpents, Plinie mentioneth, in b. 11. c. 29. Chazkuni interpreteth the name Char∣gol, as striving with the feet to skip with them. locust-Chagab,] or grashopper; which the Greeke nameth Akris, that is, a Locust, so in Numb. 13. 33. Esay 40. 22. Eccles. 12. 5. after his kinde] this being spoken foure times, the Hebrewes thinke it implyeth foure other sorts of Locusts, which they call Zipporeth cramim, and Iothana Ierushalemith, and Gnartsubja, and Razbanith; all which are also cleane for to eat; Thalmud Bab. in Cholin, ch. 3. So Maimony in Forb. meats, c. 1. s. 21. where he calleth the two latter by other names, Gnotsaranja, & Du∣canith: and so maketh eight sorts of Locusts, which the Law permitteth to be eaten.

V. 23. every creeping thing] to weet, every other, [unspec 23] save those Locusts aforesaid.

Vers. 24. for these] or, by these; meaning as Solom. [unspec 24] Iarchi explaineth it, these which follow, that not only by eating, but by touching of them dead, they should be defiled. See before on v. 8. The unclean∣nes by touching, spoken of in any place, whether it be of a dead man, or of other uncleane things; is, when a man with his flesh toucheth the uncleane thing it selfe; whe∣ther it be with his hand, or with his foot, or with any o∣ther part of his flesh; though it be with his tongue, loe he is uncleane. And it seems to me, he is defiled if he touch with his nailes or with his teeth, whiles they are joyned to the body, they are as the body; saith Maim. in treat. of Poll. by the dead. c. 1. s. 3. till the evening] that is, till the end of that day and beginning of a new: for the Iewes day began at evening, as is noted on Gen. 1. 5. And so it figured mans pollution by sins, till hee come to the new day of salvation by Christ, and become a new creature, 2 Cor. 5. 17. & 6. 2. It signified also, those legall pollutions to con∣tinue but during the day (or time) of the law: w^ch in the day of Christ should be abolished, Coloss. 2. 16. 17. 20. 21.

V. 25. beareth] the Hebr. canons say, although [unspec 25] he touch it not, though there bee a stone betweene him and it, for asmuch as he hath borne it, he is unclean, whe∣ther he beare it on his head, or on his hand, or on any o∣ther part of his body. Whether hee hath taken it up him-selfe, or an other hath laid it on him; yea though the un∣cleane thing hang by a threed, or haire, and that threed hang on his hand; he beareth it, and is uncleane. Maim. treat. of Pollut. by the dead, ch. 1 sect. 6. wash his clothes] that is, all the clothes that are upon him. Sol. Iarchi not eth, that uncleannes by bearing, is more then the uncleannes by touching, for a man is charged for this, to wash his clothes. This washing was a signe of sanctification, as in Exodus 19. 10. for sinne de∣fileth men, and all that is about them: but by re∣pentance and faith, our clothes are washed, & made white in the blood of the Lambe (Christ) Revel. 7. 14. The Hebrew doctors say, Every place where it is said in the law, of the uncleane, that hee shall wash his clothes: it is not to teach us, that onely the clothes which are upon him are uncleane: but to teach that every cloth or vessell, which that uncleane person toucheth, in the time whiles he is joyned to the thing that makes him un∣cleane, is uncleane also. Maim. treat. of the Red heiffer, chap. 5. sect. 2.

Vers. 26. them] that is, their dead carkasses, as the [unspec 26] Gr. here expresseth, and rightly from ver. 24.

Vers. 27. pawes, or palmes; which the Greeke [unspec 27] translateth hands. And to explaine this, Sol. Iarchi instanceth, the dog, and the beare, and the cat.

Ver. 29. upon the earth] this is spoken, as Chazku∣ni [unspec 29] saith to expect those that are in the sea. weasell] named in Hebrew, Choled; in Chaldee, Chulda; of running hastily from place to place. Iarchi explai∣neth it by the Latine name Mustela: in Greeke it is called Galee. mouse] in Hebrew, Gnachar, of troubling, gnawing and rooting things in the house and fields. With such, God marred the Phi∣listians land, 1 Sam. 6. 5. and the eating of such is expresly condemned, in Esay 66. 17. tor〈…〉〈…〉] or, as the Greeke translateth, the land crocodile; in Hebrew Tsab, so called of the shell that covere〈…〉〈…〉 it; for Tsab is also used for a coach, or covered wagon, Numbers 7. 3. Of this creature Sol. Iarchi saith, it is like a frog. after his kinde] the Greeke transla∣teth, and things like unto it.

Vers. 30. ferret] or weasell-mouse, as the Greeke [unspec 30] translateth it Mugalee; which the Latines call Mus araneus, (the Shrew, as Gaza saith in hist. animal. l. 8. c. 24. It is of the colour of a weasell, and bignesse of a mouse, saith Aetius, in l. 13. c. 14. The Hebrew name is Anakah, which signifieth groaning; and the Chaldee, Iela, of yelling. The scripture mentioneth it not elsewhere. Chamaeleon] so the Greeke translateth it; others, the lisard. In Hebrew it is named Coach, of Strength. lizard] or, stellio, which is like a lizard, spoted on the backe as with stars: and to this latter, the Greek Askalabotes a∣greeth. In Hebrew, Letaah, which Sol. Iarchi ex∣poundeth Lisard. snaile] or lisard, in Hebrew Chomet; in Greeke Saura, that is the Lisard: others thinke this to be the chamaeleon. These creatures names are not elsewher found in scripture. The Rabbins say, There are eight creeping things spoken of in the Law, the weasell &c. who so eateth of their flesh the quantity of a lentel (or little pease) is to bee beaten. Maim. in Forb. meats, c. 2. s. 7. Moll] in Hebr. Tinshemeth, in Chaldee Ashshutha; which Iarchi explaineth by the Latine name Talpa; but Thar∣gum Ionathan calleth it Sallamandra.

Vers. 31. toucheth] Creeping things (as the Hebr. [unspec 31] doctors observe) doe defile men and vessells when they are touched, and earthen vessells by the aier: but defile not when they are caried, (as other creatures do v. 25) and the measure of their vncleannes, is by (touching) so much as a lentell. Maim. in Aboth hatumoth, c. 4. s 2. are dead] There is no kinde of living creature that is defiled whiles it is alive, or that defileth whiles it is alive, save man only, saith Maimony, in treat. of Pollu∣tion by the dead, c. 1. s. 14. The creeping thing defileth not untill it bee dead. All other abominable creeping things, as frogs, serpents, scorpions, and the like, though

they are unlawfull to be eaten, &c (Lev. 11. 41. 42.) yet hast thou none of all the creeping things, that defileth (by touching it) when it is dead, save the eight sorts that are expressed in the Law. Maimony, in Aboth hatumoth, c. 4. s. 14.

Vers. 32. ought of them] to weet, of their flesh. [unspec 32] For as of beasts, the Hebrew doctors say, the bones, hornes, hoofes, gristles, sinews, &c. of their carkasses, doe not defile; to weet, when they are separated from the car∣kasse; though who so toucheth any of these things, while they are joyned with the flesh, hee is uncleane; so they say, the bones, sinewes, nayles of creeping things, are cleane. Maim. in Aboth hatumoth, c. 1. s. 7. and c. 4. s. 8. vessell] or, instrument; any thing made for use or service. The Hebrews say; there are seven sorts of vessels (or instruments) that by the law doe receive uncleannesse; which are clothse, things made of skin, and sackes, and things made of bone, and of metall, and of wood, and of potters earth. Five of these they gather from this verse and the next; for metals, from Num∣bers 31. 22. 23. and for bones, from Numb. 31. 20. all worke of goats, &c. which by tradition they lear∣ned to understand of vessells made of the hornes, or hoofes, or bones of goats, & consequently of other beasts: Maim. in Celim, c. 1. s. 1. of wood] under this, they understand also vessels made of bulrushes (as Esay 18. 2.) and of reed, of wicker, of shells of nuts, barks of trees, and other the like; of things which grow out of the earth like wood. All things made of wood, for the service and use of man onely, as ladders, are cleane, & receive no pollution at all. And all things made of wood, for the service of vessels and of men, as tables, bupboards, beds and the like, doe receive polluti∣on: (for these serve both for mans use, and for dishes, cups, plate, &c. to bee set upon.) Things made of wood, for the service of vessells (or instruments) onely, because they serve unto those things which serve unto man, if they serve unto those vessells, but in the houre of imployment onely, then are they cleane and receive no pollution; as a wodden candle sticke, which serveth for the candle in the time that it burneth: and so all other the like. But if they serve unto the vessell or instrumēt, in the time of the use of it, and in the time when it is not used, then it receiveth pollution, as sheads, scabberds, cases of knives, swords, and other the like. Maim. in Celim, c. 1. s. 13. and c. 4. s. 1. cloth] whatsoever is woven, be it of wooll, or of flax, or of hemp, or of any other thing that groweth out of the dry land; is called cloth, in this case of uncleannesse. Maim. in Celim, c. 1. s. 11. But cloth woven of wool that groweth in the sea re∣ceives no uncleannes. Ibidem. s. 3. skin] to weet, of beasts of the earth; but such as breed in the sea, their skins receive no uncleannes, Maim. in Celim. c. 1. sect. 3. sackcloth] it was made of threeds of baire, braided like a chaine, or woven as cloth, & made either of goats haire, or camels haire, or horse tailes, or the like. Mai. in Celim, c. 1. s. 12. Hence we may ob∣serve, that Ioh. Baptists garment of camels hair, was sackcloth opposed to soft & princely clothing, Ma. 3. 4. & 11. 8. and such the Prophets of old, used for to weare, as Elias, (in whose habit, and spirit and power Iohn Baptist came, Luk. 1. 17.) 2 King. 1. 8. & Esaias Esay 20. 2. and others, Zac. 13. 4. any vessell] or toole, instrument, fit for, and used unto any worke. Therefore; a skin which had not upon it the forme of a vessell (or instrument) received no un∣cleannesse. Uessells of metall, received no uncleannesse, till the worke of them was all finished: unperfect shapes were not capable of pollution. Neither any other vessels whatsoever, till they were wholly finished. And if a clean vessel were brokē, the peeces of it, were not capable of un∣cleannes: as Mai. sheweth in Celim, c. 7. s. 2. &c. 8. s. 1. &c. 1. s. 1. and ch. 6. s. 1. put] or broght, made come: the Greeke translateth dipped into water. And by the Hebrew canons, All that are uncleane, whether men or vessells, are not cleansed, but by dipping (or bap∣tising) in water: And wheresoever the law speaketh of washing a mans flesh, or washing of clothes for un∣cleannes, it is not but by dipping the whole body therein. And whether they bee men or vessels, there may not bee any thing betweene them and the water to keepe them asunder, as clay, pitch or the like, that eleaveth to the body or vessell: if there bee, then they are uncleane as they were before, and their washing profiteth them not. Maim. in Mikvaoth (or Water places) c. 1. s. 1. 2. 12. and it shall] or, then it shall be clensed: which the Greeke translateth, and afterwards it shall bee cleane. Before the evening, that the sun be set, it abideth uncleane, though in a lesse degree. And so for men, of whom it is said, they shall wash and be uncleane untill the even: as v. 25. 28. and Lev. 15. 5. &c. Hereupon the Hebrewes describe the degrees of uncleannesse; as, All that are uncleane with any principall uncleannes, whether men or vessells, they are the first (or chiefest) in uncleannes, till they 〈◊〉〈◊〉 baptised. When he is baptised, then is he as the second in uncleannesse, untill his sun be set. And hee t••at 〈◊〉〈◊〉 so baptised, (and his sun not set) may not eat or dr〈…〉〈…〉 of the trumah (or holy offrings,) or of any meat or dr〈…〉〈…〉 that is holy. If such a baptised person touch the Tr••∣mah, he maketh the third in uncleannes, because him-selfe is the second. If he touch the holy meats or 〈◊〉〈◊〉, hee maketh them the fourth in uncleannes. But 〈◊◊〉〈◊◊〉 touch common meats, they are cleane. Maim. in A〈…〉〈…〉 hatumoth, c. 10. s. 1. 2. 3.

Vers. 33. earthen] or, vessell of pot bakers e〈…〉〈…〉 [unspec] For there is a difference betwene this, and anoth〈…〉〈…〉 vessell of earth or of stone. Any vessel made of 〈◊〉〈◊〉 mould of the earth, and afterward burned in the 〈◊〉〈◊〉 that is the vessel (Cheres) of earth, here spoken of, Maimony, in Celim. c. 1. s. 13. See also Lev. 15. 1••. whereinto] or, into the midst whereof. The He∣brewes scanning this word, say, that an earth〈…〉〈…〉 sel is not made unclean but in the aier thereof. All 〈◊〉〈◊〉 vessels, if uncleannesse touch them, they are u••cleane: and if an uncleane thing come into the aier of them, but toucheth them not, they continue cleane. And they count that an earthen vessel is not made uncleane, 〈◊〉〈◊〉 in the aier of it, as it is written, Into the midst where any of them falleth, (Levit. 11. 33.) in the midst (〈◊〉〈◊〉 inside) thereof it is made uncleane, not in the o〈…〉〈…〉 parts. And as it is made uncleane in the aier of it, 〈◊〉〈◊〉 maketh meats and drinks uncleane by the aier of it, 〈◊〉〈◊〉 an uncleane earthen vessel, if meat or drinke c〈…〉〈…〉 〈◊〉〈◊〉 the a••er of it, though they touch it not, yet are they 〈◊〉〈◊〉 uncleane, as it is written, whatsoever is in the 〈◊〉〈◊〉 it, shall be uncleane. But other uncleane vessels 〈◊〉〈◊〉 not meats or drinkes uncleane, till they touch 〈◊〉〈◊〉

Maimony, in Celim, c. 13. s. 1. 2. breake it] so in Lev. 6. 28. and 15. 12. All vessels that are defiled, are madecleane againe by water, except vessels of earth, and of glasse. Of the earthen vessel it is said, and ye shal breake it, (Levit. 11. 33.) and it is not cleansed but by breaking. Maim. in Mikvaoth, c. 1. s. 3. This seemeth to be in respect of the vilenesse of earth en vessels, more then of wood or of metall; so that the losse was not great, though they were broken. For o∣therwise, the Hebrew doctors say, that Vessells also of wood, and of skin, and of bone, and of metall, when they are broken, are clensed from their uncleannesse; Maim. in Celim, ch. 12. s. 1. Of this point Chazkuni here saith, An earthen vessel is not defiled but by the aier of it, and the reason is, for as much as it cannot bee clensed but is to bee broken; the Law is sparing from having it mored, so that it is not defiled on the outside, as it is written, And every open vessell, which hath no covering bound upon it, is uncleane, Numb. 19. 15. Loe if it have a covering bound vpon it, it is cleane, for it is not defiled on the outside of it. As waters signified the blood and spirit of Christ, wherewith we are sancti∣fied, Ezek. 36. 25. Hebr. 9. 13. 14. and 10. 22. so the breaking of the vessell signified the abolishing of sinne and uncleannesse, by death. Wee are com∣pared to earthen vessells, 2 Cor. 4. 7. and the breaking of such is death, Ierein. 19. 11. and 48. 38. See the notes on Lev. 15. 12.

Ver. 34. Of all meat which may be eaten] Hebrew, [unspec 34] which shall be eaten, that is, which usually is eaten of men. The Greeke translateth, And all meat which is eaten. on which water commeth] This is under∣stood by some, of such water as whereinto an un∣cleane thing was put to cleanse the same, mentio∣ned before in verse 32. that that water defileth all meats. But the Hebrewes understand it of all water generally, which when it commeth upon any thing that is mans meat, it maketh the meat apt to receive uncleannesse, by such things as are before mentioned: whereas unlesse water came upon it, it received no uncleannesse by the touch of any uncleane thing; according to that which followeth in verse 37. 38 where sowing seed is not defiled by any carkasse, unlesse water bee put upon the seed. So Iarchi explaineth it, Hence wee learne (saith he) that meat is not apt and prepared to receive uncleannesse, untill water come upon it; but after water is once come upon it, it receiveth uncleannesse for ever, though it be dry againe. And wine and oyle 〈◊〉〈◊〉 whatsoever is called Mashkeh (drinke or liquor,) 〈…〉〈…〉keth seeds apt to take uncleannesse, as water doth. The like is holden by others of them, and they give these rules; All meat that is properly mans ••eat, as bread, and flesh, and grapes, and olives, and the like, receiveth uncleannesse; and whatsoever is not properly mans meat, is cleane, and receiveth not uncleannesse; unlesse there bee an intent concerning it, and it 〈◊〉〈◊〉 determined to bee mans meat. And both the one and the other receiveth not uncleannesse, untill it bee mixed first with one of the seven liquors: as it is said, But if water be put upon the seed, Lev. 11. 38. The se∣venliquors that make meats apt for uncleannes, are these, water and deaw, and oile, and wine, & milke, and blood, 〈…〉〈…〉d honey. And they make not (meats) apt (for un∣cleannes,) untill they full upon the meats by the owners will; and are not putrified: for liquor that is putrified maketh not apt (for uncleannes.) And when meat is made apt (to receive uncleannesse,) although it be wax∣en dry againe, yet it receiveth uncleannes. Meat that is mixed with water of fruits, as with water of mulber∣ries, or of pomgranets, although it be mixed. & one that hath a running yssue, or if the flesh of the dead do touch it: yet is it cleane, because it was not made apt (to take uncleannes,) by one of the seven liquors. There is not any liquor that receiveth uncleannes, save onely the se∣ven liquors forementioned; but other water of fruits, as they make not apt, so neither receive they uncleannes at all. Somethings receive no uncleannes, though they be eaten by men; because they are not eaten save to give re∣lish unto meats, or for odor, or for sight; as spices, ginger, pepper, and all such like. All meats that grow out of the ground, receive no uncleannes till they bee plucked up: but so long as they stick in the ground, though it be but by a little root, whereby they may live, they receive no uncleannes. All meats that are of liuing things, receive no uncleannes untill they be dead: so soone as a beast or fowle is killed, they may receive uncleannes. Fishes also receive uncleannes, when they are dead. All meat that is corrupt & putrified so that it is not fit for mans meat; receiveth no uncleannes. So liquor putrified and cor∣rupt, that it is not fit for man to drinke, receiveth no un∣cleannes. Maim. in Tumath Oclin (or Uncleannes of meats) c. 1. and 2. all drinke] or all liquor. This generall, the Hebrewes restraine to seven particu∣lars forementioned; water, dew, oile, wine, milk, blood, and honey, and such things as are of their kinde. Which must bee iudiciously weighed; for they had many traditions, which agreed not with the lawes of God, Marke 7. 3. 4.—13. Moreover they say concerning these things, Whatsoever is written in the Law touching things uncleane and cleane, it concer∣neth not ought save the sanctuary and the holy things thereof, and the Heave-offrings and the second tithe onely. For loe the uncleane are warned not to come in∣to the Sanctuary, or to eate of the holy thing, or of the heave-offring, or of the tithe, in uncleannesse: (Levit. 12. 4. and 15. 31. Numb. 19. 13. 20. Levit. 7. 20. 21. Nū. 18. 11. 13.) But of common things, there is no prohibition at all; but it is lawfull to eat common things that are uncleane, and to drinke liquors that are un∣cleane. Loe it is said in the Law, And the flesh that toucheth any uncleane thing, shall not be eaten, Lev. 7. 19. Wherefore common things are lawfull, for he spea∣keth not save of the flesh of the holy things. And so it is lawfull for a man to touch all uncleane things, and to defile himselfe by them: for loe the scripture warneth the sons of Aaron and the Nazirite, not to defile them∣selves by the dead, (Lev. 21. 1. Num. 6. 6.) intimating, that all the people may. Yea & the Priests & Nazirites might defile themselues with other uncleannes, save the uncleannes of the dead. All Israel, are admonished to be clean at every solemne feast; for then they are to be fitted to come into the Sanctuary, and to eate the holy things. And this which is said in the Law, Their carkasseshal ye not touch, (Lev. 11. 8.) is meant at the solemne feast onely: but for other daies of the yeere, he is not forbidden. The unclean & the clean person together, Deu. 15. 22. we have been taught, that the unclean & the clean may

eate in one dish. But the husband may not eate in the dish with his wife that is separated for her uncleannes, (Lev. 15. 19.) &c. Although it be lawfull to eate un∣cleane meats, and drinke uncleane drinkes, the holy men in former times used to eate common meats in their cleannes, and shunned all uncleane meats all their daies. Maimony in Tumath Oclin, c. 16. s. 8. 9. 10. 11. 12. These things are to be understood of cleane meats made uncleane by touching other things: and not of twine & such beasts, fowles and fishes, as are for∣bidden before: for they might never be eaten by the people, except in case of necessitie.

Vers. 35. oven] in Greeke ovens: wherein bread [unspec 35] is baken, Levit. 26. 26. unto which the hart of man is sometime likened, Hos. 7. 6. potts] so the Gr. Chy••ropodes also signifieth pots with feet. Chazkuni saith the oven was for bread; the potts, for flesh; to bee baked and boyled in: and Sol. Iarchi saith, they were vessels (or instruments) moveable, and were of potters earth. they shall] Hebrew, it shall, that is, every of them shall be broken downe. Because as Sol. Iarchi saith, an earthen vessell is not made cleane by washing. Therefore were they to be broken as o∣ther earthen vessels, v. 33.

Vers. 36. and a gathering.] The Greeke addeth [unspec 36] the word and, whereby this is distinguished from pit and fountaine; implying all other places, di••ches, ponds, pooles, lakes, rivers and the like; where ma∣ny waters are gathered together (not in vessels, but) upon the ground. Such when the uncleane thing, and water that touched it were taken out, remained clean.

Vers. 37. sowing] or sowen seed, which useth to be sowne. which shall be sowen] Chazkuni ex∣poundeth [unspec 37] it, which shall be rooted in the ground: tea∣ching even of uncleane seeds, that when they are sowne and have taken root, they are cleane.

Vers. 38. water is put] Hebrew, is given; meaning willingly: the Greeke saith, is poured. Hereby is [unspec 38] meant the fitting of it for man to eat: as by the Hebrew canons is before shewed. Where also it is said; By word of mouth we have beene taught that this which is said, But if water be put upon the seed, (Lev. 〈◊〉〈◊〉. 38▪) is meant either of water, or of any other of the seven liquors: so that it be put thereon by the owners wil, and after that it is pulled from the ground: for it is not spoken of putting water on, save after the meats are pl••cked up, and the liquors pulled off from where they grow: whatsoever liquor falleth on meats without the ow∣ners will it maketh thē not apt (to receive uncleannes.) As if it be mixed with his fruits for fear, or dāger, or for necessity, & he was not otherwise willing that they shold be mixed: it makes them not apt (for uncleannes:) as he that hideth his fruits in water, because of theeves, &c. M〈…〉〈…〉. in Tumath Oclin, c. 12. s. 1. 2. of their car∣kasse] Ch••zkuni explaineth it thus; of their carkasse, and not of the b••••••s, or of the teeth, or of the nailes, or of the h••ire of th••••••: for these things made it not uncleane. larchi teacheth, that this is not onely whiles the seed is wet with the water, but also after it is dry from the water.

Vers. 39. any beast dye] to weet, of it selfe; and is not orderly slaine. for meat] that is, any cleane [unspec 39] beast, such as the Law permitteth to be eaten. And unclean beasts much more. toucheth the carkasse] Sol. Iarchi expoundeth this; the carkasse, and not the bones or sinewes, nor the hornes, or hoofes, neither the skin: for that these defiled not him that touched them.

Ver. 40. that ••eareth the ••arkasse] see the notes on [unspec] vers. 25. The Hebrewes say, A carkasse is one of the chiefest uncleane things; so much as an olive of the flesh thereof, defileth men, and vessells, by touching, and ear∣then vessels by the aeir, and defileth men by bearing it. Whether it be cattell or beast, lawfull to be eaten or un∣lawfull; if they dye, the flesh of them all, so much as an olive, maketh one uncleane. The killing of a clean beast, maketh it cleane every where: an uncleane beast, the killing thereof availeth it not: and whether it be killed, or strangled: or dye of it selfe, it is a carkasse; and all car∣kasses are alike in the case of uncleannes. The marrow is as the flesh; but the blood of the carkass defileth not as the carkasse, but is like uncleane liquors, which defile not men or vessels by the Law. The fat of a clean beast that dieth, is cleane, as it is written, And the fat of a carkasse, and the fat of that which is torne in peeces, sh••l be used for any worke, but eating ye shall eate of it (Lev. 7. 24.) Maimony in Aboth hatumoth, c. 1. s. 15. wash his clothes] the Greek addeth, and wash himselfe in water.

Vers. 41. every creeping thing] besides those eight forementioned in v. 29. 30. which defiled men by [unspec 41] touching them dead; all other defile men by eat∣ing them; but not by touching their carkasses. See the notes on v. 31. Who so eateth so much as an olive, of any creeping-thing on the earth, is to bee beaten: saith Maimon. in treat. of Forbidden meats, c. 2. s. 6. Touching this quantity, observe another rule which they give; This which we have said, of eating so much as an olive, is when he eateth that qua〈…〉〈…〉 of any great creature, or if he joyne together a little of one creature, and a little of another of that kinde, till he eate so much as an olive. But he that eat••th an unclean crea∣ture by it selfe all of it; he is to be beaten by the Law, al∣though it be lesse then a graine of mustard seed; whether he eate it dead, or eate it alive, Maimony, 〈◊〉〈◊〉▪ c. 2. s. 21.

Vers. 42. upon the belly] as serpents and the like▪ Gē. 3. 14. upon all foure] or, upon foure feet. T•••• is the Scorpion, saith Sol. Iarchi. or whatso〈…〉〈…〉 Hebr. unto whatsoever hath many feet. Iarchi saith, this is the Nadal, (the many-foot) a creeping thing which hath feet from the head there of to the taile that of on each side; ••nd they call it (in Latine) C〈…〉〈…〉.

Vers. 43. any thing that creepeth] This implyeth all other besides the things spoken of; as ••eping things in the waters, and the like. He that 〈…〉〈…〉 much as an olive of the creeping things in the waters, 〈◊〉〈◊〉 to be beaten by the Law, Levit. 11. 43. Lee in 〈◊〉〈◊〉 prohibition, are comprehended creeping things of the earth, and creeping things that fly, and creeping 〈◊〉〈◊〉 of the waters. Maimony, in Forbidden meats, 〈◊〉〈◊〉 s. 12. What the creeping things of the waters as is shewed on v. 10.

Vers. 44. make holy] or sanctify your selves. 〈◊〉〈◊〉 is the spirituall use of all these carnall rites: 〈◊〉〈◊〉 Meat commendeth us n••t to God, 1 Cor 8. 8. 〈◊〉〈◊〉 is any thing uncleane of it ••e••fe, Rom. 14. 14. 〈◊〉〈◊〉

there is nothing from without a man, that entring into him, can defile him, Mark. 7. 15. and these ordinances of meats and drinks, and divers washings, were carnall ordinances, imposed on (the Iewes) untill the time of reformation (or bettering) Heb. 9. 10. all which are by Christ now done away, Collos. 2. 14. 16. 17. 20. 21. who calleth us from our former lusts in our igno∣rance, to be holy in all manner of conversation, because it is written, bee ye holy, for I am holy, 1 Pet. 1. 14. 15. 16. and to clense our selves from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God, 2 Cor. 7. 1. The Iewes also themselves saw that these outward things were figures of heaven∣ly, and to bee abolished by Christ, as their owne words noted on Gen. 9. 3. manifest: and R. Mena∣chem on Lev. 11. sheweth how things beneath, are all answerable to things above; and those above, have their figures here beneath, and that by un∣cleane beasts, the heathens of the world were meant, (according to that vision in Act 10. 12.—18.) and that the eating of uncleane beasts here forbidden, signified the going in unto (or unlawfull mariages with) such infidels, according to the phrase in Pro. 30. 20. she eateth, and wipeth her mouth: and the say∣ing in Gen. 2. 24. they shall be one flesh. Also, that the clensing with water, signified the water that is above, which is the water of mercy, &c. And Maim. conclu∣deth his treatise of the Vncleannesse of meats, thus; the cleannes of the body, bringeth one unto the holines of the soule, from evill thoughts; and the holinesse of the soule, is a meanes to make us like unto the Majesty (of God) as it is written, and yee shall make your selves ho∣ly, and shall be holy, for I the Lord that make you holy, am holy. your soules] that is, your selves; the soule is often put for ones selfe, for the whole person, soule and body. So in v. 43. that moveth] or, that creepeth upon the earth; but the Gr. also transla∣teth 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, ••••ag gots, and the like, which are not procreated of male and female, but of rotten dung and the like; they are cal∣led the things that move upon the earth: and who so eat∣eth so much as an olive of them, is to be beaten. &c. al∣though they doe not increase and multiply (by generati∣on.) 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 & i•• 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 un∣lawful, as those that are separated upō the earth, because they are created upon the earth. And if the case bee doubtful▪ ••••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 search∣ing 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 [unspec 45] 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 ex∣hortation, 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 [unspec 47] next sētence 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 Zoogo∣nountoon, 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 cōmeth out of any of the kinds of creatures forbidden, for the eating whereof men are beaten: ••••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 un∣lawfull to be eaten. Honey of bees or of hornets is lawfull &c. Though it be unlawful to eat the milk or eggs of un∣clean beasts & birds yet are not mē beatē for eating thē; 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

ANd Iehovan spake, unto Moses say∣ing. [unspec 1] [unspec 2] Speake unto the sonnes of Israel saying; a woman, when she hath con∣ceived 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 [unspec 3] flesh of his superfluous-fore-skin, shal be cir∣cūcised. And she shal continue, in the bloods [unspec 4] 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, [unspec 5] 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 clean∣sing [unspec 6] 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 tur∣tle dove, for a Sinne-offring: unto the doore of the tent of the Congregation, unto the Priest. And he shall offer it before Iehovah, [unspec 7] 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 [unspec 8] hand find not, enough for a lambe: then she shall take two turtles, or two yong pige∣ons; one for a Burnt-offring, and one for a Sin-offring: & the Priest shall make atone∣ment for her, and she shall be cleane.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the seven and twenti∣eth s••ction of the Law. See Gen. 6. 9.

COnceived seed] or yeelded seed: Hebrew, seeded: [unspec 2] which in Genesis 1. 11. signifieth the bearing, or yeelding of seed. Here also it meaneth the wo∣mans 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, con∣ceived. 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 no∣teth, 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 un∣cleannesse 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 ori∣ginall word appropriated: that as at such a time, she was separated from all communion with o∣thers, and from her husbands bed, and defiled whatsoever she did lye, sit upon, or touch, Levi∣ticus 15. 20. 21. so at her childbirth shee should be uncleane seven dayes for a male, and foure∣teene daies for a female; with as contagious a pol∣lution as the other. And this in respect of her childbirth, though no other accident should ap∣peare: as the Hebrews canons say, Every woman in childbirth is uncleane, as a menstruous-woman; yea although there be no blood seene: Maimony, in Issu∣rei biah, ch. 10. s. 1. Now the uncleannes of a wo∣man in her menstruall sicknes, was for the time, as great as hers that had an yssue; and defiled also by her spittle and urine; as is after noted on Levit. 15. 8. 20. &c. This uncleannesse of a woman by child-birth, argueth the corruption of nature, whereby wee all are children of wrath, Ephesians 2. 3. For by one mans disobedience, many are made sinners: and by the offence of one, judgement i, come upon all men to condemnation, Romans 5. 19. 18. that every man should confesse with David, In sinne my mother conceived mee. Psalme 51. 7. Among the Gentiles, this law of uncleannesse was also kept, as appeareth by Iphigenia in the Poet, saying: I m〈…〉〈…〉∣like the sophismes of the goddesse (Diana,) who if any man touch a slaine person, or a woman in childbed, or a dead corps; shee driveth him from her altars, counting him as unclean: yet she her selfe delighteth to have 〈◊〉〈◊〉 killed in sacrifice unto her, Euripid. Iphigen. in Tauri••.

V. 3. the flesh] that is, the secret-part, which ha〈…〉〈…〉 a superfluous-foreskin upon it. So by the flesh of the [unspec] foreskin, is meant, the foreskin of the flesh: as by silver of shekels, Lev. 5. 15. is meant shekels of silver, and uncleannesse of man, Lev. 7. 21. is, for a man of unclean∣nesse; and many the like. Of this foreskin, and the circumcision thereof, see the notes on Gen. 17. 11. It figured the taking away of mans hereditary sin and originall uncleannesse, in putting off the body of the sins of the flesh, by the circumcision of Christ, Col. 2. 11. Psal. 51. 7. And this circumcision of the child in the eight day, agreed also with the law for all o∣ther yong creatures, which were not fit to bee of∣fred unto the Lord, before the eight day from the birth, Exod. 22. 30. See Gen. 17. 12.

Ver. 4. shall continue] Heb. shall sit; that is, abid: at home, and not come into Gods sanctuary. So sitting is for abiding or continuing, in Lev. 8. 35. and often. in the bloods] or for the bloods: which word, in the plurall number, usually signifieth un∣cleannesse, or guiltinesse, either for murcer, as in Gen. 4. ••0. or for naturall pollution by ori∣ginall sinne that dwelleth in all, as in this place, and after in Lev. 15. Wherefore they that are re∣generate, and new creatures in Christ, are said 〈◊〉〈◊〉 be borne, not of bloods, Iob. 1. 13. of her clen∣sing] or, purification: or, of cleannes. The org〈…〉〈…〉 word signifieth both cleansing or purification, 〈◊〉〈◊〉 is interpreted by the holy Ghost in Luk. 2. 22. are also cleannes or purity: in which sense, bloods of clean∣nes, is by the Greeke interpreters here translated, her cleane (or pure) blood: and in Thargum Ionathan it is expounded, and the 33. dayes next following, 〈◊〉〈◊〉 her blood shall be clane: for, her greatest uncleannes had an end at 7. daies, v. 2. 33. daies] to which adde the seven dayes forementioned, and there are fortie dayes: all which time shee was deb••r••ed from the holy things of the Lord. Which numb•• of fortie dayes, is often used for the time of ha∣miliation before God, as in the fast of Mos•• Elias, and Christ our Lord: see the notes 〈◊〉〈◊〉 Genesis 7. 4. So this Law taught mortifica〈…〉〈…〉 and humiliation in respect of that hereditary is which by the parents is conveighed to the children, Psa. 51. 7. whereby they naturally are 〈◊〉〈◊〉 cleane, 1 Cor. 7. 14. and children of wrath, Eph. 2. 〈◊〉〈◊〉. 〈◊〉〈◊〉.

For, who can bring a cleane thing, out of an vncleane? not one, Iob 14. 4. To shew the contagiō hereof, not onely the child was circumcised from the impuri∣tie of it; but the mother also cleansed by sacrifice for sinne, as after in ver. 6. And this the Hebrew doctors observed, saying; No Sin-offring is brought, but onely for sin, &c. and it seemeth unto me, that there is a mysterie in this matter, concerning the sin of the old Serpent, (Gen. 3.) saith R. Menachem, on Levit. 12. holy thing] but for common things, and all ci∣vill affaires, she was cleane, after the seven daies first spoken of. The Hebrewes say, All blood that appear∣eth of a woman in child birth, within the 33. daies for a Male, and the 66. for a female, is called the blood of cleannes, (or of purification:) and there is no prohibition of a woman from her husband, if she be baptised (or washed) after 7. daies for a man child, and after 14. for a woman child, &c. But if he lye with her that bear∣eth a male, within any of the 7. dayes: or with her that beareth a female, in any of the 14 daies: hee is guilty of cutting off, Maim. in Issurei biah, c. 4. s. 5. 2. untill, &c.] This law was observed by the vir∣gin Mary, the mother of our Lord; who though he was borne without sinne, (Luke 1. 35.) yet being borne under the Law, (Gal. 4. 4.) and for that it be∣came them to fulfill all righteousnes, (Mat. 3. 15.) both himselfe was circumcised the eight day, and his mo∣ther, when the daies of her cleansing according to the Law of Moses, were fulfilled, brought him to Ierusalem, to present him to the Lord, in the Sanctuary, Luke 2. 21. 22.

Ver. 5. two weekes] The time of her uncleannes, & so for the daies of her cleansing, are doubled for a fe∣male [unspec 5] child; which continued in all fourscore daies; the ground of which law, partly ariseth from na∣ture, which causeth more superfluities, and so re∣quireth longer time for cleansing about the female, then the male. Who so brought forth a male and a fe∣male, twins, she continued [in the bloods of her cleansing] for a female, [that is, 66. daies:] If she brought forth a child neither male nor female, or a child both male and female; she continued [in her cleansing] for a male, and for a female both. So if she brought forth twins, the one a male, the other of neither kinds or of both kinds, shee continued both for a male and a female. If the one were a female, and the other of neither kinds, or of both: shee continued for a female only. Maimony, in Issurei biah, ch. 10. sect. 18.

Ver. 6. fulfilled] The woman after childbirth, [unspec 6] brings not her offring in the 40. day for a male, or in the 80. day for a female; but on the morrow, which is the 41. or the 81. and that is the day spo∣ken of in Lev. 12 6. If these daies passe over, & she bring not her atonement, shee may not all that while, eat of the holy things: as Maimony sheweth, in Mechosrei capporah, ch. 1. s. 5. of his first yeere] Hebr. son of his yeere: of which phrase, see the notes on Gen. 5. 32 and Exod. 12. 5. And of these two sacrifices the Burnt-offring, and Sin-offring, see Lev. 1. and 4. There were foure sorts of uncleane per∣sons, bound to bring sacrifices for their atonement, as the law sheweth, and the Hebrew doctors have noted: The woman that hath an yssue, and the man that hath an yssue, (Lev. 15.) and the woman in child∣bed, and the Leper (Levit. 14.) Every one of these, al∣though they be cleansed, and baptised, and their Sun be set; yet are they wanting, and their cleansing is not ful∣filled, so as that they may eate of the holy things, untill they have brought their oblation. Maim in Mechosrei capporah, ch. 1. s. 1. a yong pigeon] Hebrew, son of a dove. Baal hatturim here noteth, that in every place he mentioneth the Turtles before the pigeons, save here: the reason whereof ••e saith is this, because she brought but one. And if she could find a dove, she should not take a Turtle; because the fellow (of the turtle) would mourne for her mate, and would not couple her her selfe with another. a Sin-offring] By these two sacrifices, her full atonement was made with God; the Sinne offring being an expiation for her sins; the Burnt-offring, both for that, and for her transformation by the renewing of her mind; that her body might be presented a living sacrifice un∣to God; which graces shee received by faith in Christ, 2 Cor 5 21. Rom. 12. 1. 2. See the annotati∣ons on Lev. 1. and 4. chapters.

V. 7. atonement for her] So these sacrifices were in respect of the womans uncleannesse, not of the [unspec 7] childes, which had circumcision the signe of puri∣fication upon it, the eight day. And whereas pains in childbirth, are unto womankind a chastisement of their sinne, Gen. 3. 16. God by this law, gave a means to strengthen their faith, by making atone∣ment for their sins in Christ, whom these sacrifices, priest, and sanctuary figured. That as the mariage bed is undefiled, Hebrewes 13. 4. and that state of life is without sinne, 1 Corinth. 7. 28 so the chil∣dren which they bring forth, are a holy sed, Ezra 9. 2. 1 Corinth. 7. 14. and a seed of God, Malac. 2. 15 and women shall bee saved in childbearing; if they continue in saith, and love, and holinesse, with so∣brie, 1 Tim. 2. 15. fountaine] that is, flux, or is∣sue, as, the fountaine of her blood, in Mark. 5. 29. is ex∣pounded, the yssue of her blood, in Luk. 8. 44. The Chaldee translateth, the uncleannesse of her blood: See the notes on Levit. 2••. 18. Vnder this, all like accidents to women within that time, are compre∣hended: as the Hebrew cannons say, whether shee bring forth one or many, yet bringeth she but one offring for them all; and this is, if shee bring them forth all within the daies of accomplishment, [••hat is, the 40. of 80. daves.] As, if she beare a female, all untime∣ly births that fall from the birth day, to the end of the 80 dayes, are counted with the first birth: if shee bring forth twins, one after anoth••r, yet bringeth shee but one oblation. Maimony in Mechosrei capparah, ch. 1. s. 8.

Verse 8. find not enough] that is, shee bee [unspec 8] poore, and not able to buy or bring a lambe; then she shall bring two doves. See the annotations on Leviticus, 5. 7 Thus God regarded the estate of his poore, and accepteth according to that a man hath, and not according to that he hath not, 2 Corinth. 8. 12. And the mother of our Lord, offering at her cleansing this poore womans sacrifice, (Luke 2. 22. 24.) it sheweth us both the humilitie, and the grace of our Lord Iesus Christ, that though hee was rich, yet for our sakes hee became poore, that wee through his povertie might be rich,

2 Cor. 8. 9. One for a Burnt-offring] When Burnt∣offrings and Sin-offrings were brought together, the Sin-offring was first offered, Exod. 29. 14. 18. Lev. 8. 14. 18. and 9. 7. 8. 12. 15. 16. So in this place Sol. Iarchi observeth from the Talmud, that how∣soever the scripture nameth the Burnt-offring first, yet for offring, the Sinne-offring was before the Burnt-offring.

CHAP. XIII.

1, The lawes and tokens whereby the Priest is to bee guided in discerning and judging the plagues of Lepro∣sie, arising of a swelling, or of a scab, or of a bright-spot; 18, or of a bile; 24, or of a Burning. 29, Of the Le∣prosie in the head, or beard. 38, of the freckled spot. 40, Of the Leprosie in the bald head, or forehead. 45, How the Lepers are to be arayed, and put out of the campe. 47, The Law for discerning the Leprosie in garment, and skinnes; and burning them that were un∣cleane.

ANd Iehovah spake, unto Moses and unto Aaron, saying. A man, when [unspec 1] [unspec 2] there shall be in the skin of his flesh, a swelling, or a scab, or a bright-spot; and it be in the skin of his flesh, like to the plague of leprosie: then he shall be brought, unto Aaron the Priest; or, unto one of his sons, the Priests. And the Priest shall see, the plague in the skin of the flesh; and if the haire in the [unspec 3] plague, bee turned white; and the sight of the plague, be deeper than the skinne of his flesh; it is the plague of leprosie: and the Priest shall see him, and pronounce him un∣cleane. And if the bright-spot, bee white, in the skin of his flesh; and the sight thereof, be [unspec 4] not deeper than the skinne; and the hayre thereof, bee not turned white: then the Priest, shall shut up the plague, seven dayes. And the Priest shall see him, in the 7. day: and behold if the plague, stādeth in his eies; [unspec 5] and the plague spread not, in the skin; then the Priest shall shut him up, seven dayes, the second time. And the Priest shall see him, in [unspec 6] the seventh day, the second time: & behold, if the plague be somwhat dark; & the plague spread not, in the skinne: then the priest shall pronounce him clean, it is a scab; and he shall wash his clothes, and be clean. But if the scab spreading spread-abroad, in the skinne; after [unspec 7] [unspec \2] that he hath beene seen of the Priest, for his cleansing: then he shall be seene the second∣time, of the priest. And if the priest see, that behold the scab spreadeth, in the skin: then [unspec 8] the Priest shall pronounce him uncleane, it is a leprosie.

The plague of leprosie, when it shall be in a man: then he shall bee brought unto the [unspec 9] Priest. And the Priest shall see; and behold if [unspec] a white swelling, be in the skinne; and it, hath turned the haire white: and livelynes of li∣ving flesh, bee in the swelling. It is an old le∣prosie, [unspec] in the skin of his flesh; and the Priest shall pronounce him uncleane: hee shall not shut him up, for he is uncleane. And if the le∣prosie [unspec] breake out abroad, in the skin; and the leprosie cover, all the skin of the plague; frō his head, even to his feet: to all the sight, of the eyes of the Priest. Then the Priest shall see; and behold, if the leprosie hath covered, [unspec] all his flesh; then hee shall pronounce the plague cleane: all of it, is turned white, hee is clean. But in the day, that living flesh, is seen [unspec] in him; he shall be uncleane. And the Priest shall see, the living flesh, and pronounce him uncleane: the living flesh, it is unclean, it is a leprosie. Or when the living flesh, turne a∣gain, [unspec] and is changed into white: then he shal come unto the Priest. And the Priest shal see [unspec] him; and behold, if the plague be turned unto white: then the Priest, shall pronounce the plague cleane, he is cleane.

And flesh, when there shall be in it in the * 1.2 skin therof, a bile: and it is healed. And there bee in the place of the bile, a white swelling, or a bright-spot, white somewhat reddish: then it shall be shewed, to the Priest. And if [unspec] the Priest see it; and behold the sight therof, is lower then the skin; and the haire thereof, is turned white: then the Priest shall pro∣nounce him uncleane, it is the plague of le∣prosie, it is broken out in the bile. But if the [unspec] Priest see it, and behold there is no white haire therein; and it is not lower, than the skin, and it is somwhat-darke: then the Priest shall shut him up, seven daies. And if it sprea [unspec] ding spread-abroad, in the skin: thē the pri〈…〉〈…〉 shal pronounce him unclean, it is the plague. But if the bright-spot stand in his place, 〈◊〉〈◊〉 [unspec] spread not; it is an inflammation of the bile: and the Priest, shall pronounce him cleane.

Or flesh, when there shall bee in the skin thereof, a burning of fire: and the livelines of the burning be, a bright-spot, white some∣what reddish, or white. Then the Priest shal see it, and behold if the hayre bee turned white, in the bright-spot; and the sight ther∣of, be deeper than the skin; it is a leprosie; 〈◊〉〈◊〉 is broken-out, in the burning: and the Prie〈…〉〈…〉 shal pronounce him unclean; it is the plagu•• of leprosie. But if the Priest see it, and beh〈…〉〈…〉 there is no white hayre in the bright-p〈…〉〈…〉 and it is no lower than the skinne. 〈◊〉〈◊〉 it is somewhat darke: then the Priest sh〈…〉〈…〉 shut him up, seven daies. And the priest sh〈…〉〈…〉

see him, in the seventh day: if spreading it bee spred-abroad in the skin; then the priest, shall pronounce him unclean; it is the plague of leprosie. And if the bright-spot, stand in [unspec 28] his place, and spread not in the skin, and it bee somewhat-darke; it is a swelling of the bur∣ning: and the priest shall pronounce him cleane; for it is, an inflammation of the bur∣ning. And man, or woman; when there [unspec 29] shall be in him, a plague: on the head, or on the beard. Then the priest, shall see the [unspec 30] plague; and behold if the sight thereof, be deeper than the skin; and there be in it, yel∣low thinne haire: then the priest shall pro∣nounce him uncleane; it is a skall; it is a le∣prosie of the head, or of the beard. And if [unspec 31] the priest see, the plague of the skall; and behold the sight of it, is no deeper than the skinne; and there is no blacke haire in it: then the priest shall shut-up, the plague of the skall, seven dayes. And the priest, shall [unspec 32] see the plague, in the seventh day: and be∣hold if the skall spread not; and there be in it, no yellow hayre; and the sight of the skall, be no deeper than the skinne. Then he [unspec 33] shall shave himselfe; but the skall shall hee not shave: and the priest, shall shut up the skall, seven daies, the second time. And the [unspec 34] priest shall see the skall, in the seventh day, and behold, if the skall bee not spred in the skinne; and the sight thereof, be no deeper then the skin: then the priest, shal pronounce him cleane; and hee shall wash his clothes, and be cleane.

But if the skal, spreading spread abroad, in [unspec 35] [unspec 36] the skin; after his clensing: Then the priest, shall see him; & behold if the skall be spred, in the skin: the priest shall not seek, for yel∣low haire, he is unclean. But if the skall stand; in his eyes, and blacke hayre bee growne-up [unspec 37] therin; the skall is healed, he is clean: and the priest, shall pronounce him cleane.

And man, or woman; when there shall be [unspec 38] in the skin of their flesh, bright-spots: white bright-spots. Then the priest shall see: and [unspec 39] behold if in the skin of their flesh, be bright-spots, darkish white: it is a freckled-spot, that groweth in the skin, he is cleane.

And a man, when his head, hath the haire [unspec 40] [unspec 41] falne off: he is bald, he is cleane. And if his headhath the haire falne off, from the part towards his face: he is forehead-bald, he is cleane. And if there be in the bald-head, or in the bald-forehead; a plague, white some∣what [unspec 42] reddish: it is, a leprosie sprung-up; in his bald-head, or in his bald-forehead. And the priest shall see it; and behold if the swel∣ling [unspec 43] of the plague, bee white somewhat red∣dish; in his bald-head, or in his bald-fore-head: as the sight of leprosie, in the skin of the flesh. Hee is a leprous man, hee is un∣cleane: [unspec 44] the priest shall pronounce him ut∣terly uncleane; his plague is in his head. And [unspec 45] the Leper, in whom the plague is, his cloths, shal be rent; and his head, shall be bare; and he shall put-a-covering upon his upper-lip: and he shall cry uncleane, uncleane. All the [unspec 46] daies, that the plague shall be in him; he shall be uncleane, he is uncleane: he shall dwell a∣lone; without the camp, shall his dwelling be.

And a garment, when there shall be in it, [unspec 47] the plague of leprosie: in a wollen garment, or in a linnen garment. Either in the warp, or [unspec 48] in the woof; of linnē, or of wolle: or in a skin, or in any worke of skin. And if the plague be [unspec 49] greenish, or reddish; in the garment, or in the skin, or in the warp, or in the woof, or in any vessell of skinne; it is a plague of leprosie: and shall bee seene of the priest. And the [unspec 50] Priest, shall see the plague: and shall shut-up the plague, seven daies. And hee shall see the plague, on the seventh day; if the plague [unspec 51] be spred in the garment, either in the warpe or in the woofe, or in a skinne; of all that is made of skin, for a worke: the plague, is a fretting leprosie, it is uncleane. And hee shall burne the garment, or the warpe or the [unspec 52] woof; in wollen, or in linnen; or any vessell of skin, wherein the plague shall be: for it, is a fretting leprosie, it shall be burnt in fire. And if the Priest shall see; and behold, the [unspec 53] plague is not spred; in the garment, or in the warpe, or in the woofe: or, in any vessell of skinne. Then the Priest shall command, that [unspec 54] they wash, that wherein the plague is: and he shall shut it up, seven dayes, the second time. And the Priest shall see, after the [unspec 55] plague is washed; and behold, if the plague hath not changed his colour, and the plague bee not spred; it is uncleane; thou shalt burne it in fire: it is a fret inward; in the bare inside thereof, or in the bare-out∣side thereof. And if the Priest see; and be∣hold, [unspec 56] the plague is somewhat darke, after it is washed: then hee shall rend it, out of the garment, or out of the skinne; or out of the warpe, or out of the woofe. And if [unspec 57] it bee seene still, in the garment, or in the warpe, or in the woofe, or in any vessell of skin; it is a plague breaking out-abroad: in fire thou shalt burne it; that wherein the plague is. And the garment, or the warpe, [unspec 58] or the woofe, or any vessell of skinne, which thou shalt wash; and the plague be departed

from them: then it shall bee washed the se∣cond-time, and shall be cleane. This is the [unspec 59] law, of the plague of leprosie, in a garment of woollen, or of linnen; or in the warpe, or the woof; or any vessel of skin: to pronounce it clean, or to pronounce it uncleane.

Annotations.

A Man] or Woman; Hebr. Adam, used for all mankinde: as in verse 29. meaning all Israe∣lites [unspec 1] and proselites; to whom the law following doth pertaine. So the Hebrew Doctors explaine it; All are defiled by the plague (of Leprosie) though it be a childe of a day old, and servants. But not infidels, nor strangers that sojourne (among the Israelites:) Maimony, treat. of Leprosie, chap. 9. Sect. 1. Here the law is given for the third sort of uncleannesse, which proceedeth outwardly from the bodies, gar∣ments, or houses of men, chastised for their sinnes by the hand of God: for so leprosie was often laid upon men for sinne, as the examples of Marie Mo∣ses sister, Num. 12. of K. Uzziah, 2 Chron. 26. and of Gehazi, 2 King. 5. doc manifest. See the notes on Levit. 11. 2. and 12. 2. a swelling] or rising; in Hebrew Seeth, in Greeke, Oulee, that is, scarrc. Of this he treateth in verse 9. 10. &c. and of the third and last, the Bright-spot, (with the Scab which is neere unto it,) Moses speaketh in the first place. ascab,] or scurfe, named in Hebrew sapachath, that is, acleaving-thing: in Greeke semasia, a signi∣fication. This the Hebr. doctors say is of two sorts, the one neere unto the foresaid Swelling; the other, neere to the Bright-spot after mentioned: between which two, it is therefore here placed, as an ad∣joynt to them both. So Chazkuni here saith, Sapa∣chath is an adjoynt to the Swelling, and an adjoynt to the Bright-spot: it breedeth of the one and of the other. bright-spot] or sore, wheale pimple, which is white and glistering; as both the Hebrew, Greek and Chaldee words signifie. Vnto which the He∣brew doctors adde againe the scab forementioned, which groweth of the bright-spot, as the other did of the swelling: so making two principall, the Bright-spot, and the Swelling; and two secondarie, the scabs arising of the former; foure in all. They say; There are foure appearances (or sorts) of leprosie in the skin of the flesh, which are these: first an exceeding whitenesse, then which there is no greater, which appeareth in the skin of the flesh like snow, and it is called [bahereth] a bright-spot. Secondly, a whitenesse which is a little infe∣riour to that, which appeareth like the cleane wooll of a lambe the first day it is borne; and it is called [Sēeth] a swelling. Thirdly, a whitenesse little inferiour to the swelling, which appeareth like the plaster of the wall of an house; it groweth of a bright-spot, and is called [Sa∣pachath] a scab. Fourthly, a whitenesse little inferiour to the plaster of a wall, which is like the filme of an egge, and groweth of a swelling, and it is also called a scab. Maimony, in treat. of Leprosie, chap. 1. Sect. 2. and Talmud Bab. (in Negagnim. chap. 1. Sect. 1.) accor∣deth hereunto. These sundry sorts of Leprie in the body, figured the many sinnes, which infect and defile mans soule: and for which God plagueth him, till his stripes stinke, and are putrified, because of his foolishnesse: Mark. 7. 21. 22. 23. Psal. 38 6. the skin] Hereupon they say, the places within the eye, and within the eare, and the nostrils, and the mouth, and the wrincles of the belly and of the necke, and under the brest; also the armcholes, and soles of the feet, and the nailes, and the bead and beard which have haire upon them; these places in a man are not defiled with a bright-spot, neither doth the plague spread with∣in them, &c. for these are not the open skin, but some of them have no skin; other some have a skin, but covered, not open. Maimony, treat. of Leprosie, chap. 6. Sect. 1. to the plague] that is, like to, or according to the plague: meaning white. The Greeke saith ab∣solutely, the plague. leprosie] or leprie; which word we borrow from the Greeke lepra: so called of scales like fish scales, which grow upon leprous bodies: in Hebrew it is named Tsaragnath, which is a fretting-sorenesse, or piercing-infectious-scabbedne〈…〉〈…〉 and in colour white, as is noted on Exod. 4. 6. So the Syriak Grab, signifieth Scabbednesse: but the Chaldee Segiruth is so named of Shutting up, be∣cause the disease caused men to be secluded. The Hebrewes say, The leprosie of the skin of the flesh, is that which makes the place whiter then the (other) skin, and the whitenesse is as the filme of an egge, or any thing superiour unto it: but if the whitenesse be inf〈…〉〈…〉∣our to the filme of an egge, it is not the leprosie, but a freckled spot (or morphew, Levit. 13. 39.) Maimony, in treat. of Leprosie, chap. 1. Sect. 1. And if thee be, with any of the foure sorts of whitenesse fore-mentioned, a red colour also mixed: that is like∣wise a Leprosie; as is after observed, on vers. 19. 20.

Verse 3. the Priest shall see] or, looke upon, and consider it; teaching a care to discerne and judge [unspec] rightly. The plagued man is sent to the Priest of God, (not to the Physitian of the body,) that he might acknowledge his chastisement to bee of God for sinne, (the knowledge whereof is by the Law, Romans 3. 20. and 7. 7.) and might by repentance and faith in Christ, be forgiven and healed. Deuteronomie 28. 22. Iob 33. 27. 28. Psalme 39. 11. 12. Numbers 12. 10.—13. Of this the Hebrew canons say, All men may lawfully see the plagues, save hee himselfe that hath the plague: but though all may see them, yet the prono〈…〉〈…〉, uncleane or cleane, depends upon the Priest. A••, when a Priest knowes not to discerne it; a wiseman may see it, and say unto him, pronounce him un∣cleane; and the Priest pronounceth, uncleane: say cleane; and the Priest saith, cleane: Shut him up, then the Priest shutteth him up: as it is written (in Deuteronomie 21. 5.) by their mouth, shall every controversie and every plague be. And though 〈◊〉〈◊〉 Priest be a childe, or a foole; the wise man speaketh 〈◊〉〈◊〉 him, and he eyther makes him absolutely uncleane, 〈◊〉〈◊〉 freeth him as cleane, or shutteth him up. This is me〈…〉〈…〉 when the Priest relieth upon the words of the wise 〈◊〉〈◊〉 but if the Priest looke on it, & relye upon himself 〈◊〉〈◊〉 unlawfull for him to looke on any plague, untill a m〈…〉〈…〉 have taught him, and he be expert in all plagues (〈◊〉〈◊〉 sores) and in the names of them; in all plagues th〈…〉〈…〉 on men, and on garments: and on houses. Ma〈…〉〈…〉, 〈◊〉〈◊〉

of Leprie, chapter 9. Section 1. 2. and Talmud Bab. in Negagnim, chap. 2. S. 1. white] this is the cer∣taine colour to discerne the leprie. But the white haire which is the signe of uncleannesse by leprosie, is not lesse then two haires. And they must be white at the roote. And must be in the body of the bright spot. And turned white by the sore, verse 10. (not white before naturally.) The whitenesse of the haires maketh un∣cleane in any of the (foure) sorts, whether it be white as snow, or white in an inferiour degree. Maimony, treat of Leprie, chap. 2. The whitenesse of the haire, (as Chazkuni on this place saith,) was a signe that the flesh was weakened, the naturall vigour ther∣of decayed: for the plague mortifieth the flesh. And so old men when they grow weake, their haires turne white, But if the haire be white, before the plague com∣meth, it is no signe of uncleannesse. It figured the de∣cay of spirituall strength in the soule by the power of sinne reigning therein, Hos. 7. 9. Ezek. 16. 30. Rom. 7. 5. 9. 13. sight of the plague] that is, the plague to see to, (or in sight.) deeper] in Greeke, lower. Sol. Iarchi expresseth it by a similitude, as the appearanee of the Sunne is deeper then the shadow. The nature of the Leprie, is to fret, eat and con∣sume the flesh, as the originall name implieth, and as may bee seene by Marie who was smitten with this plague, Num. 12 12. Let her not be as one dead, of whom the flesh is halfe consumed. And when Naa∣man was cured of his leprosie, his flesh is said to come againe, 2 King. 5. 10. 14. This signified the nature of sinne, and in speciall of heresie, which cateth as a canker, 2 Tim. 2. 17. pronounce him uncleane] or, declare him uncleane: the Hebr. phrase, (as also the Greeke and Chaldee) is, make him un∣cleane, or, pollute him; and in verse 6. cleanse him: which is meant of pronouncing or manifesting him so to be, with power: as Iarchi expoundeth it, be shall say unto him Thou art uncleane. So Ezekiel is said to destroy the citie, when hee pronounced or prophesied the assured destruction of it, Ezek. 43. 3. And the ministers of Christ are said to binde and to loose, to remit sinnes, and to retaine them; when they certainely declare them so to be, by the word of God, Matth. 16. 19. and 18. 18. Ioh. 20. 23. So here, before the Priest may make him uncleane, God (by these signes) saith, it is the plague of lepro∣sie; and so often in this chapter. Accordingly the Hebrew doctors say; A Priest that maketh uncleane, him that is cleane; or maketh cleane, him that is unclean; doth not any thing; for it is said, Hee is uncleane, and the Priest shall make him uncleane, (Levit. 13. 44.) he is cleane, and the Priest shall make him cleane. Mai∣mony, treat. of Lepr. chap. 9. Sect. 3.

Vers. 4. deeper] Any appearance of leprosie in the [unspec 4] skin of the flesh, is not called the plague (of leprosie,) neither defileth it a man, untill the appearance of the plague, be deeper then the skin of the flesh, &c. Maimo∣ny, treat. of Lepr. chap. 1. Sect. 6. shut up the plague] in Greeke, separate the plague: that is, him this hath the plague; or, the plagued man. A figura∣tive speech, often used in the scriptures; as Charge, Ezek. 44. 11. is for such as have charge: and O thou Pride, Ier. 50. 31. for, thou proud man. If the uncircumcision keepe the righteousnesse of the Law, Rom. 2. 26. that is, the uncircumcised man. So Dreams, for Dreamers, Ier. 27. 9. and, wickednesse perverteth sinne, that is, the sinner, Prov. 13. 6. and sundry the like. And that such is the meaning here, appeareth plainely by the 12. verse. This shutting up of the suspected leper, taught a care of righte∣ous judgment according to Gods law, upon cer∣taine knowledge; that nothing be judged before the time, 1 Cor. 4 5. but to exspect till God reveale sinnes, of which some are open before hand, going be∣fore unto judgment, and some follow after, 1 T••m. 5. 24.

Vers. 5. the Priest] This is meant of the same [unspec 5] Priest that saw him before; because he must consi∣der, whether the plague bee as it was before, or changed. So by the Hebrew canons, The Priest that saw the plague at the first; hee is to see it at the end of the first seven dayes, and at the end of the second se∣ven, &c. If the Priest that saw him at the first, be dead, or sicke; an other Priest may looke on him; but this second, may not pronounce him uncleane by the spreading (of the sore) because he knoweth not whether it be spred or no. Maimony, in Lepr. chap. 9. Sect. 4. in the seventh day] except it be the Sabbath: for so they write; On any day, they looke on them that have the plague, except on the Sabbath, and festivall day. If the seventh day fall out to be the Sabbath or feast; they put him off, till the day following. Maimony, treat. of Lepr. chap. 9. Sect. 7. And he saith, in the seventh day; whereupon Chazkuni noteth, Hee d••••h not make him tarie seven full dayes, to teach thee, that a part of the day, is as the whole, standeth in his eyes that is, in the Priests eyes; as the Gr••eke translateth a∣bideth before him: or, standeth in his colours, as after in verse 55. the eye is used for the colour of the plague: and thus the Chaldee expoundeth it, stan∣deth as it was. By standeth, meaning keepes at a stay: being neither whiter, nor spred wider. Therefore the man thus plagued must doe nothing to the sore, whereby to change the naturall state of it. So the Hebrew canons say, He that pulleth off the signes of uncleanesse, either all or some; or that seareth the quick-flesh, all or part of it; or that cutteth out al the spot out of his flesh, or out of his garment, or out of his house: whether it be before he come to the Priest, or in the time of his shutting up, or when he is pronounced uncleane, or when he is freed: loe he transgresseth the commande∣ment, which saith, (in Deut. 24. 8.) Take heed in the plague of leprosie, that thou observe diligently, to doe all that the Priests the Levits shall teach you: as I comman∣ded them, so shall ye observe to doe: that he pull nothing off, nor cut it out. Maimony in Lepr. chap. 10. Sect. 1.

Vers. 6. the seventh day the second time.] This the Hebrewes expound to be the thirteenth day, from [unspec 6] the first: because the seventh day goeth to the count of the first weeke, and to the count of the second weeke, in all plagues, whether they be upon men, or on houses, or on garments. In the dayes betweene, what signes so ever fell out, they might doe nothing. Maimony, in Lepr. chap. 9. Sect. 9. 10. And in two weekes, the case was fully tried; for pronouncing him cleane or uncleane; he was to be shut up no longer; so the Talmud (in Nega. chap. 3. Sect. 3.) saith, The skin of the flesh, is made uncleane in two weekes, and by three signes; by white-haire, (Levit. 13. 3.) by

quick flesh, (Lev. 13. 14.) & by spreading, (Lev. 13. 8.) somewhat darke] or dimme, obscure; namely of a more darke colour, then any of those foure sorts of whitenesse, which make it leprosie. The He∣brewes explaine it thus. There are three signes of un∣cleannesse, in the leprie of the skin of the flesh, white haire, and quicke flesh, and the spreading (of the sore) and these three are expressed in the law. As, who so hath a bright-spot grow upon him, and in it white haire, or quick flesh, when the Priest looketh on him, he shall pronounce him absolutely uncleane. If there be no white haire in it, nor quicke flesh: he shall shut him up seven daies; and in the seventh day shall looke upon him, whe∣ther any white haire be growne in the bright-spot, or any quicke flesh, or that it be spred: if there be, then he is to be pronounced uncleane: If no quicke flesh, nor white haire be growne upon it, neither it be spred in the skin, he shall shut him up the second weeke. If any of these three grow upon him in that time, he shall pronounce him un∣cleane; if not, then he is cleane; and he shall set him free; for there is no shutting up, for plagues in the skin of the flesh, more then two weekes. And if after he is freed and cleansed, the plague doe spread, or there grow on it white haire, or quicke flesh; then he is absolutely pronounced uncleane. The bright-spot, that is very white as snow, and after the shutting▪ up, becommeth somewhat darke like the filme of an egge; or, that which was at first like the filme of an egge, and is made like (now; lae this is as it was (before:) for the greater brightnesse of the appea∣rance, is no signe of uncleannesse; neither is the darknesse thereof a signe of cleannesse; except it be become lesser then the foure sorts (forementioned,) and be made somewhat darker then the filme of an egge; so that it be made a freckled spot, and therefore cleane, (Levit. 13. 39.) If it be so, what is that which is said in the Law, (Levit. 13. 6.) if the plague be somewhat darke? &c. It is, that if it be somewhat darker then the foure sorts (of white,) he is cleane. Likewise, ••f it be not somewhat darker, neither be spred, nor have white haire grow on it, nor quicke flesh, behold he is cleane. Maimony, treat. of Leprie, chap. 1. Sect. 10. 11. ascab] in Hebrew, Mispachath, that is, a thing adjoy∣ning, or cleaving: Iarchi saith, it is the name of a cleane plague, (or sore.) wash his clothes] and how much more his body, (saith Chazkuni,) foras∣much as he stood suspected of uncleannesse: and as lar∣chi saith, because he was bound to be shut up, he is called uncleane, and needeth to be washed. This signified, that even upon lesser chastisements for sinne, men should reforme their waies, and by the spirit of sanctification from God, (figured by waters, Ez••k. 36. 25. 26. 27.) should indevour to perfect holinesse in his feare, 2 Cor, 7. 1. Hebr. 10 22. For though the man was pronounced cleane, (namely from le∣prosie,) yet was he to wash, and be cleane: teach∣ing that the righteous man, is not wholly cleane, but needeth still to be washed; repenting, acknow∣ledging and asking mercy of God in Christ, and amending his life; Prov. 20. 9. 1 Ioh. 1. 8. 9. 10. And herewith wee may compare that speech of Christ; He that is washed, needeth not save to wash his feet; but is cleane every whit, Iohn 30. 10.

Vers. 8. spreadeth] The spreading maketh unclean, [unspec 8] wheresoever it is, if it be in any of the appearances (or sorts) of the plague (of leprosie mentioned in Levit. 13. 2.) but if it be in a freckled spot (Levit. 13. 39) it is no spreading. Also, the spreading is no signe of un∣cleannesse, untill it be after the shutting up: but if at his first comming, the Priest seeth the plague that it sprea∣deth and goeth on, he shall not pronounce him uncleane, but shut him up till the weekes end, and then looke up∣on him againe. Maimony, treat. of Leprie, chap. 4. Sect. 1. 2. The change of naturall colour, the deepenesse of the sore, (verse 3.) and the spreading of the same, being the chiefe signes of leprosie▪ signified the malignitie and contagion of sinne, which eateth as the gangrene; 2 Tim. 2. 17. causeth no soundnesse in the flesh, nor peace in the bones, Psal. 38. 4. but changeth the state of man: Lam. 4. 1. 7. 8. pronounce him uncleane] for the spreading sig∣nified that more corruption was still within the bodie, and the inward parts were not sound. And it figured the dominion of sinne in our mortall bo∣dies; which maketh men uncleane in God•• sig••••▪ for such are free from righteousnesse, and not under▪ grace; Rom. 6. 12. 14. 20.

Vers. 9. The plague] to weet, the other principall [unspec 9] plague, that commeth of a swelling, first mentioned in verse 2. but handled here in the second place.

V. 10. and livelines of living flesh] or, quicknes (〈◊〉〈◊〉∣ving) [unspec] of quick flesh; by livelines meaning soundnesse, or recovery; as after in v. 24. & as the Gr. here expoun∣deth it, and in verse 15. living flesh, is in Greeke sound flesh: and in other scriptures when men w〈…〉〈…〉 healed of their wounds or sores, they are said in Hebrew to live, that is, recover health, as in Ios. 5. 8. 2 King. 20. 7. So the Hebrewes, as Sol. Iarchi h••••e saith, Livinesse is Saniment (that is, soundnesse) in o∣ther language, when some of the whitenesse which 〈◊〉〈◊〉 within the swelling is turned like the flesh, that also 〈◊◊〉〈◊◊〉 signe of uncleannesse. The Chaldee translateth it, a marke (or signe) of living flesh. The reason hereof was, that leprosie did mortifie, or make the flesh dead, Numb. 12. 12. The Hebrewes also here take and, for or; saying, It is not necessary that there 〈◊〉〈◊〉 them both, the haire, and the living flesh, but either 〈◊〉〈◊〉 them is a signe of uncleannesse: and it is not written, white haire, with the livelinesse of living flesh, &c. Maimony, in treat. of Lepr. chap. 3. Sect. 4.

Vers. 11. It is an old leprosie] or, The leprosie, i•• [unspec] waxt-old, in the skin. he is uncleane] The He∣brew doctors say; The livelinesse (or, quicknesse of flesh) is no signe of uncleannesse, untill it be as big 〈◊◊〉〈◊◊〉 lentile (or small vetch) square, or bigger thenso. 〈◊〉〈◊〉 be scattred abroad, so that the living flesh be as a g〈…〉〈…〉 of mustardseed in one place, and as much in an other place, though all be within the bright-spot, they are 〈◊〉〈◊〉 to be counted together so big as a lentile, untill it be i•• one place, in the midst of the bright-spot, as big▪ square, or bigger then a lentile. Living flesh defileth, in any ap∣pearance (or colour;) whether it be red or blacke, or white, yea though it be not of those foure sorts of white forementioned. Neither is living flesh a signe of unclea••∣nesse, till it be within the body of the bright-spot, &c. Maimony, treat. of Lepr. chap. 3. Sect. 1. 2. 3.

Vers. 12. of the plague] that is, of him that 〈◊〉〈◊〉 [unspec] the plague: as in verse 4. So verse 13. 17. &c. to all the sight of the eyes] that is, wheresoever the Prie〈…〉〈…〉

looketh, with all his heed and diligence. From these words the Hebrew doctors gather, that although a Priest that had Blemishes, might looke on a leper, yet he that was blinde though but in one eye, or, that was dimme ••ighted, might not looke on him that had the sore. Moreover they say, they looked not on the sores, but in the day time, &c. for in all this businesse, (the scripture) saith, IN THE DAY; and, IN THE DAY. They looked not on them in the morning, nor in the evening, nor within any house, nor in a cloudy day, neither at noone day, &c, but in the fourth and fift houre; (that is, at 10. and at 11. of the clocke be∣fore noone,) and in the 8. and 9. houre; (that is, at two and three of the clocke in the afternoone,) whether the plague were on men, or on garments, or on houses, Maimony, in treat. of Lepr. chap. 9. sect. 5. 6. and Thalmud. in Negagnim, chap. 2. sect. 2. This they observed, because in the morning and eve∣ning, the light is not cleare; and at noone, the brightnesse dazeleth, and may cause to mistake the colour.

Verse 13. pronounce the plague cleane] Hebr. make∣cleane [unspec 13] the plague, that is, pronounce him cleane that hath the plague. Hereupon they say; Every uncleane person when the leprosie breaketh out abroad over all his (body,) is cleane. If there appeare upon him, quicke flesh, so much as a lentile, he is uncleane, if againe he be all covered with leprosie, he is cleane. If (quick flesh ap∣peare againe, he is uncleane, though the quicke flesh be∣gin to appeare an 100. times, &c. Maimony, treat. of Lepr. chap. 7. sect. 5. This is explained by Moses himselfe, in the verses following: and the natu∣rall reason hereof seemeth to be; that when the dis∣ease is al driven out, it argueth strength and sound∣nesse in the inward parts.

Verse 15. living flesh] the Greeke translateth it [unspec 15] sound (or whole) flesh: see verse 10. it is a lepro∣sie] This is one of the most remarkable things in all this Law, that quicke or sound flesh in the sore, should be judged leprosie, and the man uncleane: whereas if the leprosie covered all his flesh, he was pro∣nounced cleane, verse 13. And hereby the Holy ghost seemeth to teach, that if we would judge our selves, we should not be judged of the Lord, 1 Cor. 11. 31. If we confesse our sinnes; he is faithfull and just to forgive us our sinnes, and to cleanse us from all unrigh∣teo••snesse; 1 Ioh. 1. 9. But if any quicke or sound flesh▪ any part of health or life be pretended in our sinfull nature, or any whit of righteousnesse by the workes of the Law, (by which no flesh shall be justi∣fied, Galat. 2. 16.) then God pronounceth us un∣deane, for we cannot be justified but by the faith of Iesus Christ, Gal. 2. 16. And by grace we are saved, Eph. 2. 5. so then it is no more of workes, otherwise grace is no more grace, Rom. 11. 6. and whosoever are justified by the law, are fallen from grace, Galath. 5. 4. Wherefore David, that he might finde grace in the eyes of God, acknowledged there was no soundnesse in his flesh: Psal. 38. 4. 8.

Vers. 18. flesh] the Chaldee translateth it a man: [unspec] and ••o the word flesh often signifieth, as is noted on Gen. 6. 12. though here it may be taken pro∣perly. So in verse 24. abile] in Hebrew Shechin, which signifieth an▪ hot-ulcer, or push; which is with inflammation, yet differing from the burning after mentioned, in verse 24. for that is with fire proper∣ly; but this may proceed outwardly of a stroke with a stone, or with wood, and the like; or from inward dis∣eases, inflammations, burning-fevers, and the like, which breake out and corrupt the skin: as the Hebrew do∣ctors doe distinguish them, Maim. treat. of Leprie, chap. 5. sect. 1. Such biles, figured sinnes and pu∣nishments for them, Exod. 9. 9. 10. Deut. 28. 27. Rev. 16. 2. is healed] Abile, or a burning, all the while they are matterie sores, make not a man uncleane at all. But if they have beene fully healed, though the place have a scarre, and be not like the rest of the skin, yet is it as the skinne of the flesh for any thing, and they become uncleane by three signes, and are to be shut up as is before declared. Maimony ibid. chap. 5. sect. 3. The healing of the bile, figured the forgivenesse of sin, and release of punishment for the same: Exod. 15. 26. Matth. 13. 15. with Marke 4. 12. Psal. 41. 5.

Vers. 19. or a bright-spot] the same equitie is, for [unspec 19] the scab of the bright-spot, and the scab of the white swelling, forementioned; as the He∣brewes affirme: Maimony, in Lepr. chap. 1. sect. 4. somewhat-reddish] that hath any red colour, little or much, mingled with it. Which mixed ap∣pearance, the Hebrew doctors disting••••sh, and compare with the foure appearances (or sorts) of white before mentioned, by this similitude, of foure cups full of milke; and in the first cup there are mixed two drops of blood; in the second, foure drops; in the third, eight drops; and in the fourth, sixteene drops. The mixture in the bright spot, hath the appearance of (the milke in) the fourth cup: and the mixture in the swelling, is as the appearance of the third cup. The mix∣ture in the scab of the bright-spot, is as the appearance of the second cup: and the mixture in the Scab of the swel∣ling, is as the appearance of the first cup. All these mix∣ed appearances are accounted as one. Maimony, treat. of Lepr. chap. 1. sect. 4. 5. The Greeke translateth, white or somewhat-reddish, as if they were distinct. So after in verse 42.

Vers. 20. plague of leprosie] This sore, arising of a [unspec 20] bile after it was healed, verse 18. and now turned to a worse, even to a leprosie; sheweth how sinnes after we are healed of them, when they returne, doe make us worse then before: as the Apostle saith, If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Iesus Christ, they are againe intangled therein, and o∣vercome: the latter-end is worse with them then the beginning. 2 Pet. 2. 20. Wherefore our Saviour al∣so said; Behold, thou art made whole, sinne no more, lest a worse thing come unto thee. Ioh. 5. 14.

Vers. 21. seven dayes] for the former, they might [unspec 21] be shut up twise seven dayes, verse 5. Moses for this and the next sort, mentioneth but once. So the Hebrew doctors say, The Bile, and the Burning doe make one uncleane, in one weeke, and by two signes; by white haire, and by the spreading. [And there is for them, no shutting up, but one weeke.] Talmud in Negagnim, c. 3. s. 4. Maimony, treat. of Lepr, c. 5. s. 4.

Vers. 22. it is the plague] to weet, of leprosie, as [unspec 22] the Greeke version addeth.

Vers. 23. an inflammation] or, a skarre, a print, as [unspec 23]

the Greeke and Chaldee doe translate it: so in vers. 28. The Hebrewes explaine it thus; If the Bile and the Burning begin to be quicke, and to heale; and there come upon them a rinde like the rinde of garlicke, that is, the Tsarebeth (or inflammation) of the Bile, spoken of in the Law; and the Michjath (or c••red-skar) of the Burning spoken of there, &c. Ma••mony▪ treat. of Lepr. chap. 5. sect. 4. pronounce him cleane] to weet, from the contagion of leprosie. By this was figu∣red, that though the signes and markes of our for∣mer sinnes (which God hath healed by forgive∣nesse) doe remaine in us; yet if they spread not, that is, reigne not in our mortall bodies; they shall not be imputed unto us, but forgiven; for wee are not under the Law, but under Grace. Rom. 6. 12. 14. 1 Ioh. 1. 9. 10. 2 Cor. 12. 9.

Vers. 24. flesh] in Chaldee, a man: as verse 18. [unspec 24] burning of fire] The Hebrewes understand this properly, to be done with coles, embers, red-hot yron or the like: Maimony, in Lepr. chap. 5. sect. 1. This also figured sinne; as, Can one goe upon▪ hot∣coles, and his feet not be burnt? So he that goeth in to his neighbours wife; whosoever toucheth her, shall not be in∣nocent; Prov. 6. 28. 29. Livelinesse] that is, li∣ving or quicke flesh; meaning soundnesse, or the cured-skarre. This seemeth to answere unto the word healed in verse 18. and so the Greeke here translateth it (hugiasthen) a healed-place; and the Chaldee (roshem) a skarre, or print; and to these, the old Latine version agreeth; and the Hebrew doctors, as is before noted on verse 23. The He∣brew also which properly signifieth Living, is used for healing or recoverie, as is shewed on verse 10. be] that is, become, or have in it a bright-spot. or white] that is, onely white, without any red mixed: see the notes on verse 19.

Vers. 25. leprosie] The reason and signification [unspec 25] hereof, was the same before noted on verse 20.

Verse 26. somewhat darke] not so white as any sort of leprosie; see verse 6. seven dayes] to weet, [unspec 26] one seven, not moe; as is before noted on verse 21.

Vers. 28. an inflammation] or, skarre, print, cha∣racter: as the Greeke and Chaldee translate: see [unspec 28] verse 23. where also the meaning hereof is shewed.

Vers. 29. plague] the Greeke addeth, the plague [unspec 29] of leprosie.

Vers. 30. a skall] in Hebrew Nethek which is a [unspec 30] name peculiar to the Leprie on the head or beard, not on other places; and it hath the name of brea∣king or plucking-up. And so the Greeke also nameth it Thra••sma, a broken sore. The Hebrewes describe it thus. The plague of the head or beard, is when the haire that is on them, falleth off by the rootes, and the place of the haire remaineth bare; and this is that which is called Nethek. Maimony, treat. of Lepr. chap. 8. sect. 1. or of the beard] this teacheth that they are counted two severall, saith Maimony, ibidem sect. 14. Haire is both an ornament to the body; and a signe of naturall strength, as proceeding from kindly heat and moisture: which when they faile, and corrupt humors come in place, there breedeth a le∣prosie in the bodie: whereby God figured a like estate in the soule, destitute of the heat of his spi∣rit, and moisture of grace, and replenished with sinfull corruption.

Vers. 31. no blacke haire] for black haire, is a signe [unspec] of healing, vers. 37. as in nature it signifieth health, and strength of bodie: wherefore Christs lockes are in mysterie said to be blacke as a Raven, Song 5. 11. Yelow haire and thin (or small,) is a signe here of the leprie, verse 30. as arguing decay and cor∣ruption of nature. And the yelow haire spoken of in this businesse, (as the Hebrewes say,) is that which is of the colour of gold; and that which is called thin (or small) is that which is short: but if it be long, though it be yellow as gold, it is no signe of uncleannesse▪ Two yellow small haires, are a signe of uncleannesse; whe∣ther they be one hard by another, or one farre from ano∣ther; whether they be in the midst of the skall, or in the edge of it; whether they be there before the skall, or the skall be there before the yellow haire; it is a signe of un∣cleannesse: Maimony, in treat. of Lepr. chap. 8. sect. 4. 5. the plague] that is, him that hath the plague: as verse 4. So in verse 33.

Vers. 33. shave himselfe] The manner hereof, they say, was this; he shaved (the haire that grew) without the skall, and left two haires close by it, that they might discerne whether it spred or no. Maimony in Lepr. chap. 8. sect. 3. the second time] and no more. There is no shutting up for the skall, more the•• two weekes: and if after he be released, there grow yel∣low haire therein, or it spread; he shall then be pr〈…〉〈…〉∣ced uncleane. Maimony, in Lepr. chap. 8. sect. 2. See before on verse 6.

Vers. 37. stand in his eyes] in Chaldee, stand as it [unspec] was; to weet, at a stay, without spreading: see v. 5. So the Greeke saith, if before him it abide in the place. blacke haire] See the notes on verse 21. The blacke haire, freeth not a man in skalls, unlesse there be at least two haires: neither doe they free a man, 〈◊〉〈◊〉 length be such as the top of them may bow towards the root of them: &c. If two haires grow up, one blacke, and another white or yellow; one long, and another short; they free not a man. The skall that is pronounced ••••∣cleane, for the yellow haire, or for the spreading; if there grow blacke haire in it, and he be pronounced cleane: al∣though the blacke haire goe away, yet is he cleane, un∣till other yellow haire grow in it, or it spread further•• gaine, after the blacke haire is gone: for it is said, i•• skall is healed, he is cleane. When it is healed, he is cle••••, although signes of uncleannesse be in the place. M〈…〉〈…〉∣ny, treat. of Lepr. chap. 8. sect. 6. 7. 8. he is cleane, and the Priest, &c.] Hereupon Sol. Ia••ch•• noteth; Loe the uncleane whom the Priest pron〈…〉〈…〉eth cleane, is not cleane. Teaching that the truth of 〈◊〉〈◊〉 mans estate, discerned by the Law and word of God, (which is the truth, Ioh. 17. 17.) made the man cleane or uncleane; and not the sentence 〈◊〉〈◊〉 the Priest, if it swarved from the Law.

Verse 39. darkish] or somewhat-darke, as in v. 6. So that their whitenesse (saith Sol. Iarchi) is not str••••g•• but somewhat-darke. a freckled-spot] or 〈◊〉〈◊〉 morphew: in Hebrew b••hak, a word not used but 〈◊〉〈◊〉 this one place; & it hath the signification of cle〈…〉〈…〉 nesse or whitenesse: and is not a leprosie, but a 〈◊〉〈◊〉 goer of it, and neere thereunto. The Greek call•••• it Alph••s, which is a kinde of white-spot 〈◊〉〈◊〉 the skin: for as Corn. Celsus (in l. 5. 〈…〉〈…〉.) 〈◊〉〈◊〉

though it bring no danger with it, yet it is filthie, and commeth of an evill habit of the body. he is cleane] to weet, from leprosie: for though it spotted the skin, yet it fretted not the flesh. God sheweth him-selfe hereby mercifull to the infirmities of his peo∣ple; not esteeming every spot or deformitie in them, as a malignant sin. So in the case following, verse 40. 41.

Vers. 40. hath the haire fallen-off] or, is pilled. bald] to weet, behinde, from the crowne to∣wards [unspec 40] the necke; which baldnesse the Hebrew calleth Karachath; and it is distinguished from the forehead-baldnesse called gabbachath, verse 41. 42. which is, from the crowne of the head, towards the face. And so the Hebrew doctors doe explaine them, as two sorts: Maimony, treat. of Leprie. chap. 5. sect. 8. 10. The Greeke also translateth them by two divers words, Ph••lacroma, the baldnesse-be∣hinde; and anaphalantoma, the baldnesse-before.

Verse 42. the bald head] or, baldnesse-behinde: [unspec 42] Heb. karachath. bald-forehead] or fore-baldnesse: Heb gabbachath. somewhat reddish] the Greek translateth, or somewhat reddish: see the notes on verse 19. [unspec 43]

Verse 43. swelling] by naming this one, he com∣prehendeth also the other, as the bright-spot, the bile, and the burning, spoken of before in verse 2. 18. 24. all which might be upon the bald head, as well as upon the other skin of the bodie: and dis∣cerned as the former, saving by the haire. leprosie in the skin] or, the leprosie of the skin of the flesh. From these words, the Hebrew doctors gather the signes of this kinde of leprosie, according to those forementioned; saying: The bald-head, and the bald forehead, defile by two signes, by quicke flesh, and by spreading And they are shut up for them two weekes: for it is said of them, As the sight of leprosie in the skin of the flesh. And because in them there is no haire, the white haire is no signe of uncleannesse in them. They make one uncleane by two signes, and in two weekes, thus. If there be a bright-spot in the bald head or bald-forehead, and there be quicke flesh therein, he is pro∣nounced uncleane: if there be no quicke flesh, he shutteth him up, and seeth him at the seven dayes end; if there be growne any quicke flesh on it, or if it be spred, he is pro∣nounced uncleane: if not, he shutteth him up seven daies more. If then it be spred, or have quicke flesh growne on it; he is pronounced uncleane: if not, he is set free. If after he is freed, it spread, or quicke flesh grow up; he is pronounced uncleane. The bald, head, or bald-forehead, or the beard whose haire is fallen off; if there be upon them a bile, or a burning; they make a man uncleane, as doe the bile and the burning upon the sk••in of the flesh: for the head or beard whose haire is fallen off, is as the skin of the flesh for every thing, save that they make not uncleane by the white haire, &c. Maimony, treat. of Lepr. c. 5 s. 9. 11. Of these two signes, the quicke flesh, and the spreading; see the notes on v. 8. 10.

Verse 44. utterly uncleane] Hebr. making-unclean [unspec 44] he shall make him uncleane; or, as the Gr. saith, shall pollute him with pollution. This signified, that if un∣to infirmitie, be added malignitie, or presumption; it maketh the sinner a spirituall leper in the sight of God.

Vers. 45. the plague is] to weet, so pronounced by [unspec 45] the Priest: as vers. 4. rent] in signe of sorrow: see Gen. 37. 29. Levit. 10. 6. Chazkuni expoun∣deth it, He shall mourne for his deedes: for because of his evil deedes, the plague is come upon him. bare] or free, to weet, from cutting, that is it shalbe unshorn: for to let the haire grow, was an other signe of sor∣row: see the notes on Gen. 41. 24. and Levit. 10. 6. O. free, from cap or bonnet, that is, as the Greeke translateth uncovered; so the word also signifieth, Numb. 5. 18. yet not bare altogether, but cove∣red with a cloth, after the manner of the mourners, 2 Sam. 15. 30. The Hebrew canons say, It is com manded that the leper pronounced uncleane, doc cover his head all the dayes that he is excluded; and put a co∣vering on his upper lip, as a mourner; and rend his clothes; and make it knowne to those that passe by him, that he is uncleane, Levit. 13. 45. Although it be the high priest that is a leper, he makes his head free, and rends his clothes: for an affirmative precept puts away a prohibitive. A leprous woman makes not her head free, neither rendeth her clothes, nor covereth her upper lip: but she sitteth without the city, and makes it knowne to others, that she is uncleane. Maimony, treat. of Lepr. chap. 10. sect. 6. 8. put a covering] or, cover, wrap over; the Chaldee addeth, cover as a mourner: for as the covering of the head, so of the mouth or lip, was a signe of sorrow and shame as is said, The S••ers shall be ashamed, &c. they shall all cover the up∣per-lip, for there is no answere of God. Mi••h, 3. 7. 〈◊〉〈◊〉 in Ezek. 24. 17. when he had said make no m••••••∣ning, &c. he addeth, binde the tire of thy head upon thee, and put on thy shooes upon thy feete a••d cover not the upper-lip. Hereby also was implied, as the He∣brewes say, that he might not salute a••y m••n, all the dayes of his uncleannesse, as being a mourner, Ma〈…〉〈…〉 ny, treat. of Lepr. chap. 10. sect. 6. the up 〈◊〉〈◊〉 lip] or, the beard of the upper lip, as Sol. Iarch〈…〉〈…〉 preteth it, the haire of the lippes: the Greeke 〈…〉〈…〉∣teth it his mouth▪ unclean unclean] 〈…〉〈…〉, I am, or here is one uncleane: so confessing and 〈…〉〈…〉∣claiming his miserie, and giving oth••rs warning, lest they be defiled by touching him. Therefore Onkelos the Chaldee paraphrast translateth 〈◊〉〈◊〉, ••e not ye made uncleane, be not ye made uncleane: and Iona∣than, Avoid avoid from the unclean. This is opened in Lam. 4. 15. They cried unto them, Depart, (〈◊〉〈◊〉 am) uncleane: depart, depart, touch not. Likewise in Esa. 52. 11. Depart, depart, goe out from thence; uncleane (it is) touch it not. The Hebrew doctors say, The Leper is the chiefe of all things that are most uncleane, he defileth men and vessels by touching him; and earth••n vessels by the ayre: and defileth men by carying of him, and defileth his bed, and his seat, &c. Maimony, in Lepr. chap. 10. sect. 11. These rites, figured our mortification, confession of sinnes, and suffering of miseries for the same; ••am. 4 8. 9. 10. For, we are all, as an uncleane person; Esa. 64. 6. and David ac∣knowledged himselfe to bee a Leprous sinner, in Psalme 51. where he maketh confession of his mis∣deedes, and desireth to be purged with hysope, as were the Lepers, Levit. 14. 4. And from Solomons words in 2 Chron. 6. 29. when every one shall know his owne plague and his owne griefe: Baal hattu〈…〉〈…〉

inferreth, that at first it is needfull that a man know his plague, and be cleansed from it by repentance, be∣fore he pray.

Vers. 46. dwell] or sit alone, as the Greeke trans∣lateth [unspec 46] separated, from other, cleane mens societie. So King Azarias being a leper, dwelt in a severall house, 2 King. 15. 5. And Marie striken with lepro∣sie, was shut out of the campe, Num. 12. 14. as all le∣pers were to be, Num. 5. 2. So that dwelling alone, debarreth him not from conversing with other le∣pers, but with the cleane onely. By the Hebrew canons, If a leper came into any house, all that was in the house, was uncleane, both men and vessels, although he touched them not. If he were standing under a tree, and a cleane person passed under that tree, he became uncleane. If he came into a Synagogue, they made for him a distinct roome apart, ten handbredths high, and and foure cubits broad, and he came in first, and went out last; that his situation might be by himselfe alone, and be might not stand among the people, and defile them. Maimony, treat. of Leprie, c. 10. s. 12. The Lepers were thus to be secluded, that they defiled not their campes, in the midst whereof the Lord dwel∣led, Num. 5. 3. figuring the putting of polluting sin∣ners out of the Church, lest others by them, be le∣vened and defiled, 1 Cor. 5. 6. 7. 13. Heb. 12. 15. and the abstaining from familiaritie with them; 1 Cor. 5. 11. that they might be ashamed and hum∣bled for their offences, 2 Thes. 3. 14. Lam. 1. 1. 8. and 3. 1. 28. &c. The Hebrew doctors also, have thus understood these figures; they say; When a man considereth this thing, he will be abashed and ashamed for his iniquitie: for every iniquity, is a plague & a blemish in his soule. &c. And as it is written of the Leper, his clothes shall be rent, and he shall put a covering on his up∣per-lip, and shall cry uncleane, uncleane, and it is said, he shall dwell alone, without the campe, shall his dwelling be: so the pollution which is in the soule, and removeth farre from the holinesse that is on high, that causeth the body beneath to be likewise removed farre from the campe of Israel: And if a man turne by repentance, to clense his spots, by receiving chastisements upon him; loe he is clensed from his leprosie; otherwise, his leprosie clea∣veth to his soule; and in this world and in the world to come he is removed farre from all the Campe that is on high, untill he be made cleane. R Elias, in Sepher Re∣shith ch••chmah, treat. of the Feare of God: c. 9. These ordinances for lepers, shewed also the effect of the Law in sinners, which driveth them from the com∣munion of God and his people: till by repentance and faith they come unto Christ, who then will touch and heale them, as Matth. 8. 2. 3. & 11. 28. As for the Law, it leaveth them in their uncleannesse, and to mourne for the same: but meanes to heale them it sheweth none; that grace was reserved for Christ to give, Matth. 11. 5. and 8. 16. 17.

Vers. 47. woollen garment] Hebr. in a garment of [unspec 47] wooll, or in a garment of flaxe. These things the He∣brew doctors understand strictly, of the wooll of sheepe, and of flaxe only, not of hempe or the like: saying, No garments are made uncleane by plagues (or spots) but garments of wooll and of flaxe onely; and all vessels (or instruments) of skin, &c. Camels haire and sheepes wooll, that are sp••••n (or twisted) one with ano∣ther, if the most part be of camels haire, it is not made uncleane by plagues; but if the most part be of sheepe: wooll, it is made uncleane: or if halfe to halfe, it is made uncleane. And the same law is for flaxe and hempe one with another. And if the warpe be flaxe, and the woofe hempe; or the warpe hempe, and the woofe flaxe: it is not made uncleane by plagues. Likewise if the warpe, or the woofe be flaxe, or wooll, and the residue, goats haire, or the like, it is not made uncleane. Maimony, treat. of Leprie, chap. 13. sect. 1. 3. and Talmud Bab. in Ne∣gagnim. chap. 10. sect. 2. The Law, which shewed no way to cure the Leper, but left him in his un∣cleannesse, sorrow and solitarie estate: proceedeth here to shew the contagion of this sicknesse, how it defileth not onely the bodies of men, and separa∣teth them from the campe of God and his people; but polluteth also their garments and instruments, so making them unfit for any use, save for the fire, verse 52. Hereby the nature of sinne was signified, and the increase of the strength thereof by the Law.

Vers. 48. woofe] so named of weaving in: the He∣brew [unspec 48] word, properly signifieth mixture; because the woofe is mixed with and woven into the warpe or threeds that run along. These are thus distingui∣shed, because if the plague appeare in the warpe onely, the woofe is cleane: or if it appeare in the woofe onely, the warpe is cleane. Maimony, in Lepr. chap. 13. sect. 9. Moreover they say, Garments that are died (or colou∣red) are not defiled by plagues; whether they be died by the hand of man, or by the hand of God; unlesse they bee white. If the warpe of a garment be died, and the woofe white; or the woofe died, and the warpe white: the whole goeth after that which appeareth. A garment that hath many pieces sowed on; some died, and some white: if there appeare a plague in the white, they shut it up: if it abide two weekes it is all uncleane, and to be burnt. If it be all died, and there be but one smal white piece in it, & there appeare a plague thereon; he shutteth it up: if it conti∣nue so two weekes, it shall be burnt. Ibidem chap. 12. sect. 10. 13. of linnen] Heb. of flaxe and of wooll. worke of skin] that is, any vessell, or instrument made of skin, for any worke or use; as is after explained in verse 51. 52. Here the Hebrew doctors except the skinnes of the creatures in the sea, that they receive no uncleannesse by plagues. But if any thing that liveth on or groweth out of the land, be joyned unto them, though it be but a threed of wooll or of flaxe, or of other skin of beasts, and so any vessell be made of them; they are made uncleane by plagues. Talmud in Negagnim: chap. 10. sect. 1. Maim. in Lepr. chap. 13. sect. 5.

Vers. 49 greenish] or very greene: and so after, very [unspec] red. The Hebrewes say, Three signes of uncleannesse are in garments; greennesse, rednesse, and spreading. Greennesse, is such a colour as is in greene hearbs, which is very much greene. And the red, is very much red, like fair-crimsin. And for both these colours, they shut up the garment: and if it abide in this colour, two weekes, they pronounce it uncleane, and burne it. Likewise if 〈◊〉〈◊〉 spread, they pronounce it uncleane, and burne it. As, if in a garment there appeare a greene spot, or a red, they shut it up 7. daies: and in the seventh, he looketh 〈◊◊〉〈◊◊〉; if it be spred, hee pronounceth it uncleane, and bur∣neth all the garment. And if it abide in the colour,

b•••• sp••••ad not; or if it be spred, but be dimmor then the 〈◊〉〈◊〉 〈…〉〈…〉lours wherein it was shut up: or if the colour bee gr〈…〉〈…〉e more red, or more greene, but not spred; they 〈◊〉〈◊〉 the spotted place, and shut it up seven daies more. And in the end of those 7. daies, which is the 13. day, he 〈…〉〈…〉eth if it be dimmer in colour the third time, then is be bound to wash it, and it is cleane. And if the colour be ch••••ged from that it was; as if it was greene, and is 〈◊〉〈◊〉, or was red, and is become greene: hee ren∣deth 〈◊〉〈◊〉 the spotted place, and burneth that which is rent 〈◊〉〈◊〉; and soweth a piece into the rent place: and the residue of the garment is free, and washed all over the second time, and is cleane. But if it abide in the colour wherein it was shut up at the first; he pronounceth it un∣cleane, and burneth it all. A garment out of which the spot is rent, at the end of the second weeke; if any spot come again into it, it is burnt. Likewise if the spot spread in a garment, after it is freed; it is burnt. Maim. treat. of Leprosie, chap. 12. sect. 1. 2. 4.

Vers. 50. shall shut up] in Greeke, shall separate [unspec 50] the plague; meaning the thing that hath the plague of Leprosie on it: see vers. 4.

Vers. 51. fretting] or rankling: this word is not [unspec 51] used, but in this case of leprie, and in Ezek. 28. 24. where it is applied to a pricking or ranckling briar. The Greeke translateth it a continuing leprosie, the Chaldee a diminishing; because that which fretteth, both continueth long, and wasteth the thing wherein it is. So in chap. 14. 44. it is un∣cleane] it is one of the maine uncleane things, and as the Hebrewes write, it maketh uncleane by touch∣ing it, or by bearing it, or by comming in where it is. As, a leprous garment, or warpe, or woofe, or any vessell of skin plagued (with leprosie:) if but so much as an olive of them come into a cleane house; all that is in the house, is made uncleane, both men and vessels, and are all made principall uncleane things, &c. The leprous thing is like unto the dead, as it is said, Let her not be as one dead, Num. 12. 12. How doth the dead (defile?) by so much as an olive: so these things also, by so much as an olive. Maim. in Lepr. chap. 13. sect. 13. 14.

Vers. 52. in woollen] Hebr. in wooll, or in flaxe; that is, made of wooll or of flaxe. This burning of leprous [unspec 52] garments, signified the abhomination which all should have of sinne; for the consuming and aboli∣shing of it, and of all instruments and moniments thereof: as by comparing scriptures for some par∣ticular evils, may bee gathered. See Deut. 7. 25. Esa. 30. 22. Iude verse 23. Act. 19. 19.

Vers. 54. command, that they wash] the com∣mandement, [unspec 54] is by the Priest; the washing, by any man: as Baal haturim here observeth.

Vers. 55. his colour] Hebrew, his eye: the colour [unspec 55] is so called, because it is discerned by the eye: so in Numb. 11. 7. Ezek. 1. 16. and 8. 2. fret-inward] or, a deepe-fret, that diminisheth and consumeth it: the Chaldee translateth it, a breaking: the Greeke thus, it is confirmed, (or fast-setled) in the garment, or in the warpe, or in the woofe. bare-inside] He∣brew, the fore-baldnesse thereof, or in the hinder-bald∣nesse thereof. The words before used in verse 42. for the baldnesse of the head before or behind, are here applied to the garment; which when the wooll or stuffe is eaten off in the out side or in the inner, with the fretting leprie; is thereupon called bald. The Greeke translateth them the warpe and the woofe; as before is noted: the Chaldee, in the worne (or old) part thereof, or in the new part thereof: and so other the Hebrew doctors explaine it, say∣ing, Karachath, is the old-worn places: and gabbachath is the new. Maim. treat. of Lepr••, c. 12. s. 9.

Vers. 56. rend it] rend the place of the plague, out of the garment, and burne it. saith Sol. Iarchi. But if [unspec 56] it were still seene in the garment after this, then the whole garment was burnt; v. 57.

Ver. 57. a plague breaking out-abroad] or, a sprea∣ding [unspec 57] (as the Chaldee saith an increasing) leprosie. In Greek, a flourishing leprie.

Vers. 58. washed the second time] Chazkuni ex∣plaineth [unspec 58] it, the second time, for to clease it, and the first time, for to put away the plague of it. These legall washings were carnall ordinances, imposed on them, untill the time of reformation, Hebrew. 9. 10. but our washing is by the blood and spirit of Christ, wher∣by he hath washed us from our sinnes, Revel. 1. 5. so that we draw neer unto God, with a true heart, and full assurance of faith; having our hearts sprinkled from an evill conscience, and our bodies washed with pure wa∣ter, Heb. 10. 22. and clensing our selves from all fil∣thinesse of the flesh and spirit, perfecting holinesse in the feare of God, (2 Corinth. 7. 1.) in us may be fulfilled that which is written, These are they which came out of great tribulation, and have washed their robes, and made them white, in the blood of the Lamb. Rev. 7. 14.

CHAP. XIV.

1, The rites and sacrifices, in cleansing of the Leper: with two birds, cedar wood, scarlet, ••yzop, and living water. 10, with lambs, flowre, and oile. 21, Lesser sa∣crifices for the poore leper. 33, The signes of leprosie in an house: 40, the pulling out of the stones thereof, & putting in new. 45, The breaking downe of the leprous house. 49, The cleansing of it, if the plague be healed; with birds, cedar, scarlet, eyzop, and living water.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

ANd Iehovan spake, unto Moses say∣ing. [unspec 1] [unspec 2] This shall be, the law of the Le∣per; in the day, of his clensing: that he shall be brought, unto the Priest. And the [unspec 3] Priest shall goe forth, out of the campe: and the Priest shall see; and behold, if the plague of leprosie be healed, in the leper. Then the [unspec 4] Priest shall command, and hee shall take for him that is to be clensed, two birds alive, and cleane: and Cedar wood, and scarlet, and eyzop. And the Priest shall command; & he [unspec 5] shal kill, one of the birds: in an earthen vessel, over living water. As for the living bird, hee [unspec 6] shall take it; and the Cedar wood, and the scarlet, and the eyzop: and shall dip them, and the living bird, in the blood of the bird that was killed; over the living water.

And he shall sprinkle, upon him that is to be [unspec 7] cleansed from the leprosie, seven times: and shall make him cleane; and shall let goe the living bird, upon the face of the field. And [unspec 8] hee that is to bee cleansed, shall wash his clothes, and shave off all his haire; and wash himselfe in water, that he may be cleane; and after, he shall come into the campe: and shall tary, abroad out of his tent, seven dayes. And it shall be, in the seventh day, hee shall [unspec 9] shave off all his haire; his head and his beard, and his eye-browes; even all his haire, he shal shave off: and he shall wash his clothes; and he shall wash his flesh in water, and he shall be cleane. And in the eight day, he shall take [unspec 10] two hee-lambs, perfect; and one ewe-lambe, of the first yeere, perfect: and three tenth-deales, of fine-flowre for a Meat-offring, min∣gled with oile; and one Log of oile. And the [unspec 11] Priest that maketh him cleane, shall present the man that is to be made-cleane, and those things: before Iehovah; at the doore, of the Tent of the congregation. And the Priest [unspec 12] shall take, one hee-lambe; and offer him, for a Trespasse-offring, and the Log of oile: and he shall wave them, for a Wave-offring, be∣fore Iehovah. And he shall kill the hee-lamb, in the place where he shal kill the Sin-offring, [unspec 13] and the Burnt-offring, in the place of holi∣nesse: for as the Sin-offring, so the Trespasse∣offring is the Priests; it is holy of holies. And [unspec 14] the Priest shall take, of the blood of the Trespasse-offring; and the Priest shall put it, upon the tip of the right eare, of him that is to be cleansed: and upon the thumbe, of his right hand; and upon the great toe, of his right foot. And the Priest shall take, of the [unspec 15] Log of oile: and poure it, upon the Priests palme of the left hand. And the Priest shall [unspec 16] dip, his right finger; in the oile, that is on the palme of his left hand: and shall sprinkle of the oile with his finger, seven times before Iehovah. And of the rest of the oile, that is [unspec 17] on the palme of his hand; shall the Priest put, upon the tip of the right eare of him that is to be cleansed; and upon the thumbe, of his right hand; and upon the great-toe, of his right foot: upon, the blood of the Tres∣passe-offring. And the remnant, of the oile [unspec 18] that is on the Priests palme of the hand; hee shall put, upon the head of him that is to be cleansed: and the Priest, shall make-atone∣ment for him, before Iehovah. And the [unspec 19] Priest shall make, the Sin-offring; and make-atonement, for him that is to be cleansed, from his uncleannesse: and after, hee shall kill the Burnt-offring. And the Priest shall [unspec 20] offer-up, the Burnt-offring and the Meat∣offring, upon the Altar: and the Priest, shall make-atonement for him, and hee shall bee cleane.

And if hee be poore; and his hand attaine it not: then hee shall take one hee-lambe for a Trespasse-offring, for a waving, to make atonement for him: and one tenth-deale of fine-flowre, mingled with oile for a Meat∣offring, and a Log of oile. And two turtle-doves, or two yong pigeons; which his hand can attaine: and the one shall be a Sin∣offring; and the other, a Burnt-offring. And he shall bring them, in the eight day, for his cleansing, unto the Priest: unto the doore, of the Tent of the congregation, before Iehovah. And the Priest shall take, the hee∣lambe of the Trespasse-offring, and the Leg of oile: and the Priest shall wave them, for a wave-offring before Iehovah. And he shall kill, the hee-lambe of the Trespasse-offring and the Priest shall take, of the blood of the Trespasse-offring: and put it, upon the tip of the right eare, of him that is to be cleansed and upon the thumbe, of his right hand; and upon the great toe, of his right foot. And of the oile, shall the Priest poure; upon the Priests palme of the left hand. And the Priest shall sprinkle, with his right finger; of the oile, that is in his left hand: seven times, before Iehovah. And the Priest shall put, of the oile, that is on the palme of his hand: upon the tip of the right eare, of him that is to be cleansed; and upon the thumbe, of his right hand; and upon the great-toe, of his right foot: upon the place, of the blood of the Trespasse-offring. And the remnant, of the oile, which is on the Priests palme of the hand; he shall put, upon the head of him that is to be cleansed: to make-atonement for him, before Iehovah. And he shall make the one, of the Turtle-doves; or of the yong pigeons: of that which his hand can attaine. That which his hand can attaine, the one for a Sin-offring, and the other for a Burnt-of∣fring, with the Meat-offring: and the Priest shall make-atonement, for him that is to be cleansed, before Iehovah. This is the law, of him in whom is the plague of leprosie: whose hand cannot attaine, to his cle〈…〉〈…〉∣sing.

And Iehovah spake, unto Moses and unto Aaron, saying. When ye be come, into the land of Canaan; which I give unto you, for a possession: and I put, the plague o•• leprosie; in a house, of the land of your possession. Then hee shall come, who 〈◊〉〈◊〉

the house is; and tell the Priest, saying: as it went the plague, appeareth to mee in the house. And the Priest shall command, and [unspec 36] they shal emptie the house; before the Priest goe-in, to see the plague; that all which is in the house, be not made-uncleane: and after∣ward; the Priest shall goe in, to see the house. And he shall see the plague; and behold if the plague, be in the walls of the house; with hol∣low [unspec 37] strakes, greenish; or reddish: and the sight of them, be lower then the wall. Then the Priest, shall goe out of the house, to the [unspec 38] doore of the house: and shut-up the house, seven dayes. And the Priest shall returne, in [unspec 39] the seventh day: and shall see, and behold, if the plague bee spred, in the walles of the house. Then the Priest, shall command; and [unspec 40] they shall take-away, the stones; in which, the plague is: and cast them, into (a place) without the citie; into an uncleane place. And he shall cause the house, to bee scraped within, round-about: and they shall poure∣out, [unspec 41] the dust which they have scraped off; in (a place) without the citie; in an uncleane place. And they shall take, other stones; and [unspec 42] put them in the place of those stones: and he shall take, other dust, and shall plaister the house. And if the plague returne, and break∣out [unspec 43] in the house; after, that hee hath taken-away the stones: and after hee hath scraped the house, and after it is plaistered. Then [unspec 44] the Priest, shall come; and shall see, and be∣hold, if the plague be spred, in the house: it is, a fretting leprosie in the house, it is un∣cleane. And he shall breake-down the house; the stones of it, and the timber of it; and all [unspec 45] the dust of the house: and he shall cary them forth, to (a place) without the citie; to an uncleane place. And hee that commeth, into [unspec 46] the house; all the dayes, that he hath shut it up: he shall be uncleane, untill the evening. And hee that lieth in the house; shall wash his clothes: and he that eateth in the house, [unspec 47] shall wash his clothes. And if the Priest, comming, shall come in; and see, and behold [unspec 48] the plague hath not spred, in the house; af∣ter, the house was plaistered: then the Priest, shall pronounce the house cleane; be∣cause, the plague is healed. And he shall take, [unspec 49] to purifie the house, two birds: and Cedar wood, and scarlet, and hysope. And he shall [unspec 50] kill; the one bird: in an earthen vessell, over living water. And hee shall take the Cedar [unspec] wood, and the hysope, and the scarlet, and the living bird: and dip them, in the blood of the killed bird; and in the living water: and he shall sprinkle the house, seven times. And hee shall parifie the house, with the [unspec 52] blood of the bird; and with the living wa∣ter: and with the living bird, and with the Cedar wood, and with the hysope, and with the scarlet. And he shall let-goe the li∣ving [unspec 53] bird, out of the citie, upon the face of the field: and shall make-atonement for the house, and it shall be cleane. This is the law; [unspec 54] [unspec 55] for every plague of leprosie, and skall. And for the leprosie of a garment, and of an house. And for a swelling, and for a scab; [unspec 56] [unspec 57] and for a bright-spot. To teach, in the day of the uncleane; and in the day of the clean: this is the law, of Leprosie.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the 28. section or le∣cture of the Law, called in Hebrew Metsorangh, that is, the Leper. See Gen. 6. 9.

THat he shall be brought] The leper dwelt with∣out [unspec 2] the host, and in the day of his cleansing, hee was brought to the utmost part of the host; (and in ages following to the gates of Ierusalem,) and the Priest went out thither to meet him, and performed certaine rites for him, and after that, he came into the host or citie, and so by degrees into the Sanctuarie, as after is explained. And this comming to the Priest, was requisite for every le∣per, though he were never so well healed: where∣fore Christ said to him whom hee had cured, Goe shew thy selfe to the Priest, and offer the gift that Mo∣ses commanded: Matth. 8. 4.

Vers. 3. be healed] The Priest healed it not, but [unspec 3] looked upon it when it was healed, and directed and assisted the patient in duties of thankefulnesse to God, who is both the striker and the healer, Deut. 32. 39. Exod. 15. 26. Neither doth the Law, send the Leper to the Physician, or prescribe salves or medicines to cure him; but leaveth him unto the worke of Gods grace, which should after bee fully manifested in Christ, who himselfe tooke our infirmities, and bare our sicknesses, Matth. 8. 16. 17. And the rites and sacrifices following, which were a profession of thankes unto God in Christ, closely taught them this: but the Gospell declareth the way of curing to be by faith, as unto the Samari∣tane that was healed of his leprosie, Christ said, Thy faith hath made thee whole, Luke 17. 19. which faith, causeth Lepers, though they stand a farre off, to lift up their voices, and cry unto Iesus for mercy, Luk. 17. 12. 13. who sendeth his word, and healeth them, and delivereth them from their corruptions, Psal. 107. 20. Matth. 10. 7. 8. For, being moved with com∣passion, hee putteth forth his hand, toucheth and speaketh; and immediately the leprosie departeth, Mark. 1. 41. 42. and so healeth he the soules of sin∣ners, that come unto him. The Heb. say. Leprosie is the finger of God, therefore it is unlawfull to endevour to heale it, &c. the only healing of it, is by the hand of the

Priest that maketh atonement; for, by mercy, atonement is made for iniquity; (Prov. 16. 6.) even as unclean∣nesse, which is not done away but by water. R. Mena∣chem on Levit. 13. This being the judgment of the Iewes themselves, the Lepers whom Christ hea∣led, were a good testimonie against them, that he was the son of God; Matth. 8. 4. and by that and other like workes, hee declared himselfe to be he that should come, Matth. 11. 3 4. 5. And he is the Priest, who cleanseth us all leprous sinners, and bringeth us into the true Sanctuary, being washed, sanctified, and justified in the name of the Lord Iesus, and by the Spirit of our God; 1 Cor. 6. 11.

Vers. 4. and he shall take] the Greeke saith, and they shall take, speaking indefinitely, of the leper or [unspec 4] any of his friends, that might procure these things for his cleansing. birds] whether doves or tur∣tles, commonly used in sacrifices (which are called birds in Gen. 15. 9. 10.) or any other cleane fowles; for the scripture determineth them not otherwise, then that they must be cleane; such as all are, save those excepted, in Lev. 11. 13. &c. and all that are cleane for meat, are called birds, in Deut. 14. 11. The Hebrew canons say of these, they must bee free birds, that is, such as are not tame, or any mans owne, but at libertie to flie from place to place: and as God saith, he shall take them for him; so they ex∣pound it, they must be taken in the name of cleansing of leprosie, that is, designed for that purpose onely. Maimony, in treat. of Lepr. chap. 11. sect. 1. These two birds, of which one was killed, the other let goe alive; were to figure out Christ, who should be killed for our offences, and rise againe for our ju∣stification, Rom. 4. 25. The like was figured by the two goats, on expiation day, Levit. 16. Cedar wood] or, a Cedar sticke; which the Hebrewes say was to be a cubit (that is, a foot and an halfe) long, and so thicke as the square foot of a bed. Maimony, ibidem: and Thalmud. Bab. in Negagnim, chap. 14. sect. 6. Cedar wood rotteth not; the pitch that runneth out of it, is said to keepe dead bodies from corrupting, but corrupteth living bodies; and it us good against the Leprosie, and other foule ulcers: Plinie hist. lib. 24. cap. 5. and Dioscorides, l. 1. 〈◊〉〈◊〉. 89. scarlet] this the Iewes say was wooll died in scarlet or crimsin colour: (and so the Apostle in an other like case, calleth it scarlet wooll, Heb. 9. 19) and there was to be of it a shekel weight: (which weighed 320. graines of barley:) Maimony ibidem. This scarlet colour resembled Christs blood; and the essicacie therof in the soule, restoring the natu∣rall lively colour and vigour; which the pale white leprosie of sinne had done away. hysope] or, hyssope: whereof see the notes on Exod. 12. 22. This was for length, not to be lesse then an hand-bredth, and (they say) it might not be Greeke hy∣sope, nor Roman hysope, nor wilde hysope, nor any other sort that was surnamed by the place, but the common hysope that grew in gardens. Talmud in Negagnim, chap. 14. sect. 6. These two plants, were the grea∣test and the smallest that grew: and so the Cedar is opposed to the bysope, 1 King. 4. 33. The Cedar that will not rot, figured incorruption and immor∣talitie; and the Cedar is used to signifie Christ him-selfe, in Ezek. 17. 22. 23. The hysope, of sweet sa∣vour, was used to sprinkle with and cleanse from sin: see Psal. 51. 9. And the Cedar wood, or the hy∣sope, that had the barke pilled off, was unlawfull: faith Maimony, treat. of Lepr. chap. 11. sect. 1.

Verse 5. and he shall kill] in Greeke, and they shall [unspec 5] kill; meaning some man. Chazkuni saith, The com∣mandement was by the Priest, and the killing, by any man. earthen vessell] the Hebrew doctors say, by tradition, it was to be a new earthen cup. It figu∣red the basenesse and infirmitie of the Ministers of the Gospell, 2 Cor. 4. 7. See further in Num. 5. 17. living water] that is, spring water, as the Chaldee translateth it; called living, because of the continuall motion. See the notes on Gen. 26. 19. And thus Christ expoundeth living water, to bee a well of water springing up unto eternall life, Ioh. 4. 10. 14. The Rabbines here say, it might not bee water that had beene used about any businesse, nor salt water, nor water that had beene melted (or warmed) nor of waters that lie [or faile, as in Ieremie 15. 18. that is, whose course or spring doth cease at any time;] nor raine water, but living water, which alwaies springeth and ceaseth not: R. Sampson, comment, in Thalmud, in Negagnim. c. 14. And that of this wa∣ter, there was a quarter of a Log, put into a new earthen vessell. That quarter was as much as an egge and a halfe: see the notes on Exod. 30. 24. They killed the fairest of the two birds, (though they were as much as might be, of equall bignesse and price) over the water in the earthen vessell, and wrung it so that the blood might be discerned in the water; and then they digged and buried the bird there before the••. Maimony treat. of Lepr. chap. 11. sect. 1. And Chazkuni noteth, that the living water was mixed with the blood, because the blood of it selfe was un i∣nough to dip the cedar, scarlet and hysope in.

Vers. 6. dip them, and the living bird] He bound to∣gether [unspec 6] the hysope and the cedar, with the scarlet (wooll) wound up lengthwise, and about them he put the tops of the wings and tip of the taile of the living bird, and dip∣ped them foure, in the water and blood that was in the vessell, and sprinkled seven times upon the hand of the Leper, [and some say, on his forehead] and so let the b•••• loose. Maimony ibidem. This manner, of cleansing the leper, figured the cleansing of us sinners by Christ; who (as the killed bird) was put to death in the flesh, but (as the living bird,) quickned by the spi∣rit, 1 Pet. 3. 18. For though he was crucified through weakenesse, yet he liveth by the power of God, 2 Cor. 13. 4. who came, not by water onely, but by water and blood, 1 Ioh. 5. 6. whose blood (sprinkled) purgeth our conscience from dead workes to serve the living God, Heb. 9. 14. and 12. 24. But we have this treasure 〈◊〉〈◊〉 earthen vessels: that the excellencie of the power, may be of God, and not of us, 2 Cor. 4. 7. By the Hebrew do∣ctors opinion the mixing of the blood of the bird and of living water, signified judgment and me••y joyned together. R. Menachem on Levit. 14.

Vers. 7. seven times] signifying hereby a f〈…〉〈…〉 cleansing; for seven is a perfect number, see the notes on Lev. 4. 6. So Naaman the Leper, washed himselfe seven times in Iordan, 2 King. 5. 10. 14. And David praying to be cleansed of his spirituall

leprosie, saith, wash me throughly from mine iniqui∣tie, Psal. 51. make him cleane] that is, pronounce him cleane; or by these rites cleanse him: the Greeke translateth, and he shall be cleane. let goe] or, 〈…〉〈…〉se, and send away. The like was done with the two goats on atonement day; the one was killed, the other let goe into the wildernesse; Levit. 16. 7.—10. These figured the deliverance of Christ from death, and of all such as are cleansed from their sinnes by his blood: for he bare our griefes, and cari••d our sorrowes (or sicknesses:) Esa. 53. 4. Matth. 8. 17. And Solomon likeneth the escaping of the curse, to the flying away of a bird, Prov. 26. 2. Chazkuni maketh this comparison, that the Le∣per had sitten as a bird solitarie on the house top, and was 〈◊〉〈◊〉 and restrained from conversing with other men; but now was permitted to come among his fellowes; even as the bird had been bound in the hands of men; but now was let goe, and set free to goe among her fellowes. the face of the field] that is, the open field: like that phrase in Genes. 1. 20. on the face of the firma∣nent. The Greeke translateth it, into the field. Hence the Hebrew doctors say, hee that letteth the bird loose, may not turne his face towards the sea, nor to the citie, nor to the wildernesse: for it is said (in Levit. 1453.) out of the citie, into the face of the field. If when be lets it goe, it comes againe: he shall let it goe againe, though it be an hundred times. Moreover they say; the Cedar wood, and hysope, and scarlet, with which one lep••r was cleansed; he may with them cleanse other le∣pers: and so the bird that is let goe, he may cleanse other lepers with it, after it hath beene sent away; and it is lawfull to be eaten. But the bird that was killed, is un∣lawfull to be used for any thing; and who so eateth ought thereof transgresseth. Maimony, treat. of Lepr. chap. 11. sect. 1. 7. These legall ordinances, led the peo∣ple unto Christ; for, if the blood of birds, and wa∣ter, with cedar, hysope and scarlet, sprinkling the uncleane, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternall Spirit offred himselfe without spot unto God, purge the conscience from dead workes, to serve the li∣ving God? Heb. 9. 13. 14.

Vers. 8. all his haire] on every part of his bodie: [unspec 8] so the Hebrewes say, he must cause the rasour to passe ever all his flesh that is seene, even his secret parts, and the haire all over his body: Maimony ibidem. The haire naturally springeth of hot & grosse matter or fume, and argueth strength of nature: so in the Leprous and uncleane, the haire signified the strength of uncleannesse, which was to be cut off: for it is need∣full to beat downe the power of uncleannesse, which a∣boundeth in him; saith R. Menachem, on Levit. 14. So at the consecration of the Levites, they were to cause a rasour to passe over all their flesh, Numb. 8. 7. and Sampson when hee lost his haire, lost his strength, Iudg. 16. 17. And God threatning to weaken the state of his people, useth this similitude of shaving them with a rasour; Esa. 7. 20. Contrari∣wise, the Nazirite, whiles hee was to be holy unto the Lord, by his vow, no rasour might come upon his head: Num. 6. 5. that he may be cleane] or, and he shall be cleane, to weet, in part, or in the end, after the performing of these and the rites follow∣ing; for hee was not cleane all at once, but by de∣grees; and was to bee shaven againe seven daies af∣ter, 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. ibi∣dem, and Thalmud in Negagnim. chap. 14. sect. 2.

Vers. 9. all his haire] In the seventh day, the Priest [unspec 9] 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 se∣cond time; it serveth him but for one shaving onely, and that is, for the first. The killing of the bird, and the sha∣ving, 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 atone∣ment, 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-of∣fring, [unspec 10] 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-of∣fring, 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 foremen∣tioned. 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 ••••••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 sanctifi∣cation. Esa. 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. It was, to sprinkle 7. times before the Lord, to sancti∣fie the eare, hand, foot and head of the Leper, and for the Priests to eat the remainder.

Vers. 11. of the congregation] the Greeke transla∣teth it, the Tent of the testimonie. Herein the worke [unspec 11] of Christ our Priest, was figured: who hath sancti∣fied and cleansed us leprous sinners, with the wa∣shing of water, by the word; that he might present us to himselfe. glorious. Eph. 5. 26. 27.

Vers. 12. Trespasse-offring] or, guilt-offring: wher∣of see the notes on Levit. 5. 6. &c. It was to teach, [unspec 12] that their atonement was to be made by the sacri∣fice of Christ; whose soule was made a Trespasse-of∣fring, 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: [unspec 13] see Levit. 1. 11. place of holinesse] in Greeke, the holy place, meaning the courtyard of the San∣ctuarie.

Vers. 14. tip of the right eare] These rites were to signifie how by the blood of Christ, the eare should [unspec 14] 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. Le∣viticus 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 cappo∣rah, chap. 5. sect. 1.

Vers. 15. the Priests palme] meaning either into his owne, or anothers Priests; for by the Hebrew [unspec 15] canons, both were allowable: they describe the or∣der 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 ••••p••••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 ••sterne doore, in the porch of the gate of Nicanor, with his face to the west. And there stand all they that 〈◊〉〈◊〉 their atonement, in the time of their cleansing, and there they give the suspected women, the bitter waters to drinke. (Numb. 5.) And the Priest takes the Lepers Trespasse-offring, whiles it is alive, and waveth it, with the Log of oile, towards the east, as all wave-offrings, &c. After this, he brings the Lepers Trespasse-offring unto the doore, and hee brings in both his hands into the court, and layeth them upon the (offring) and they kill it out of hand. And two Priests take the blood of it: the one takes it in a vessell, and sprinkleth it upon the top of the altar; and the other in his right hand, and poureth it into his left hand, and sprinkleth with the finger of his right hand: and if he doe otherwise, and take it with his left hand, it is unlawfull. The Priest that takes some of the blood in a vessell, carieth and sprinkleth it upon the altar first. Afterwards the Priest that tooke the blood in the palme of his hand, commeth unto the leper, the Priest standing within, and the leper without. And the leper putteth in his head, and the Priest putteth of the blood that is in his hand, upon the tip of his right eare: afterward he putteth in his right hand, and he putteth of it upon the thumbe of his hand; and after that, he set∣teth in his right foot, and he putteth of it upon his 〈◊〉〈◊〉. And if he put it upon the left, it availeth not. And af∣terwards he offreth his sin-offring, and his burnt-offring. After that hee hath put of the blood, upon his thu•••••• and toe; the Priest taketh of the logge of oile, and pou∣reth into the left hand of his fellow (Priest,) and if ••ee poure it into his owne hand, it will serve. And he dip∣peth the finger of his right hand into the oile that is in his hand, and sprinkleth seven times towards the most holy place; every time that he sprinkleth, he dippeth his finger in the oile. Then he commeth to the leper and pur∣teth of the oile, upon the place of the blood of the tres∣passe-offring, to weet, on the tip of his eare, and on his thumbe and toe. And the residue of the oile in his hand, he putteth on the head of him that is to be cleansed, and if he put it not, atonement is not made: and the remnant of the log of oile, is divided among the Priests. And that remnant of the log of oile, is not eaten but in the court, by the males of the Priests, as other the most holy things: and it is unlawfull to eat thereof, untill he hath sprinkled of it 7. times, and put of it upon the thumbe and toe, &c. Maimony, in Mechosrei capporah, chap. 4. and Talmud Bab. in Negagnim, c. 14. s. 7. &c. The gate of Nicanor forementioned (wherof s•••• the an∣notations on Num. 2. 27.) was the East gate be∣tweene the womens court, and the court of Israel, (the mens court:) and into Israels court, none might enter, that wanted his atonement, and the blood of the Trespasse-offring, might not be caried out of the courtyard; therefore the leper stood without, in the gate, and put in his head, hand, and foot into the court of Israel, that the blood might be laid upon them.

Vers. 16. in the oile] or, of the oile; that is, taking some of it. But of, is here in stead of in; as Chazku∣ni also noteth. before Iehovah] that is, towards the Sanctuarie; as before is shewed.

Vers. 17. upon the blood] that is, the same pl〈…〉〈…〉 where the blood was put; as is explained in verse 28. and so the Greeke translateth here: wherefore the Hebrewes say, whether hee put the oile upon the blood it selfe, above; or put it by the bloods side; and 〈◊〉〈◊〉 though the blood be wiped off, it will serve the 〈◊〉〈◊〉. Maimony, in Mechosrei capp. chap. 5. sect. 1.

Vers. 18. shall make-atonement] but with〈…〉〈…〉

this ••i••e in speciall, no atonement was made, by the H〈…〉〈…〉 canons, as is before noted. This putting of ••••le upon all these parts of the body, figured the g••••ces of the spirit of Christ, for the sanctifying of su•••• as are redeemed from their sins by his blood, 1 Iohn 2. 20. 2 Corinth. 1. 21. See the notes on Exodus 30. 26.

Ver. 19. make the Sin-offring] or, doe, that is, offer the Sin-offring; a figure of Christ, made sinne for us [unspec 19] sinners, 2 Cor. 5. 21. the Burnt-offring] which figured also Christs oblation of himselfe, Heb. 10. 8, 9. 10. and the reasonable service of a sanctified person, acceptable to God, Rom. 12. 1. therfore be∣fore it, the Sinne-offring was made (or offred,) be∣cause reconciliation for sinne, must be before any service be accepted.

Vers. 20. the Meat-offring] that of three tenth-deales [unspec 20] of floure, vers. 10. which served both for ex∣piation of sinne, and to be a signe of sanctification, and a new creature: see the notes on Lev. 2. 1. The Hebr. doctors write (from the Law in Num. 15. 5.) that with every tenth deale of floure, there was al∣so the fourth part of an Hin of wine; and that no sinne or trespasse offring save this of the Lepers, had the Meat offring and Drink offring added unto them. Maimony in Magnaseh hakorbaneth, ch. 2. sect. 5. 6. See the annotations on Num. 15.

Ver. 21. attaine it not] or, reach, get it not; the Gr. [unspec 21] expounds it, find it not: it meaneth, want of ability. So after ver. 22. 30. 31. & Lev. 27. 8. a waving] or, wave-offring, to be waved alive, as before, in ver. 12. and after, in v. 24. 25. tenth-deale] of an E∣phah; as verse 10. In this and the rest which fol∣low, there was the same order, and rites to be used, as in the former.

Ver. 29. to make atonement] the Greeke explaineth [unspec 29] it, and the Priest shall make-atonement: so Moses wrot before, in vers. 18. See the like, noted on Gen. 2. 3. Exod. 17. 10. and otherwhere.

Vers. 30. shall make] or doe; that is, shall offer. [unspec 30] hand can attaine] in Greeke, as his hand hath fo••••d.

V. 32. to his clensing] that is, to the greater sacrifi∣ces, [unspec 32] foreordained for the clensing of lepers; none of which might bee omitted, or changed, but for meere povertie. Wherefore the Hebrewes write, The poore man that brings the offring of the rich; it may posse: but the rich that brings the offring of the poore, it passeth not, Talmud in Negagn. ch. 14. sect. 12. Also they say; If a rich man vow and say, the oblation of this leper be upon me; & the leper be poore: yet must be bring the offrings of the rich; because the hand of him that 〈…〉〈…〉eth, can reach unto it. And if a poore man say, the oblation of this leper be upon me; and the leper be rich: 〈◊〉〈◊〉 also must bring the offrings of the rich; because hee 〈◊〉〈◊〉 voweth is bound for the offrings of the rich. Mai∣••o•••• in Mecho••rcicapporah, ch. 5. sect. 11. By all these ••i••es about the cleansing of a Leper, after hee was healed; God taught his people thankfulnesse unto himselfe in Christ, for whose sake, by whose dea••••, resurrection and mediation, their sin (which was 〈…〉〈…〉use of their plague,) was forgiven and purged; and by whose grace and spirit, the corrup∣〈◊〉〈◊〉 of nature is done away, and the man made a new creature, to serve the Lord in holines. Where∣fore when Christ had healed tenne lepers, and but one of them turned backe, and with alowd voice glori∣fied God, and fell down on his face at (Iesus) feet, giving him thanks: then Iesus answering said; were there not ten cleansed: but where are the nine? There are not found that returned to give glorie to God, save this stranger, Luk. 17. 15.—18.

Vers. 34. and I put &c.] by mentioning before, [unspec 34] the land of Canaan, and now saying if I put (or give:) he teacheth this to be an extraordinary and super∣naturall plague, peculiar to that land and people; unknowne in any other place: and so the Hebrew doctors doe confesse, that the Leprosie of garments, and of houses, is not wont to bee in the world, but was a signe and miracle in Israel, to give them warning of an evill tongue, &c, Maimony treat. of Leprie, chap. 16. sect. 10. From Maries example in Numb. 12. they gather that leprosie is a punishment for an evill tongue. of your possession] or t••nement: firm-hold. Hence the Hebrewes gather, that Ierusalem, and (houses) without the land, were not defiled with plagues; for Ierusalem was not parted unto the tribes (of Israel:) the houses also of heathens which were in the land of Is∣rael, were not defiled with plagues. Maimony treat. of Leprie, ch. 14. sect. 11.

Vers. 35. as it were the plague] to weet, of leprosie: [unspec 35] the speech is doubtfull, because the sentence was to come from the Priest. Although hee bee a wise man, and knoweth certainely that it is the plague, hee may not determine and say, The plague appeareth to me in the house; but he shall say, As it were the plague &c. saith Maim in treat. of Lepr. ch. 14. sect. 4. and Sol. Iarchi on Lev. 14 35.

Ver. 36. and they shall empty] or, that they empty: [unspec 36] which phrases are shewed to be one, on Gen. 27. 4. The word empty properly signifieth to prepare, by removing all things out of sight. that all &c.] be∣cause the leprous house, was one of the most con∣tagious things; defiling all things, as after shall ap∣peare: therefore all things were to bee taken out, though stackes of wood, or of reed, as the Hebrew doc∣tors observe, Maimony in Lepr. ch. 14. sect. 4. And God in mercy, would thus preserve the stuffe from pollution, by being removed in time.

V. 37. hollow-strakes] or deep-strakes: concavities, as [unspec 37] the Greeke translateth the word, which is never found, but in this one place. Hence the Hebrewes say; no plagues in houses doe make them uncleane, till the appearance of the plague be lower then the well; as it is said, hollowstrakes, that they be deepe in the walls; Maimony in Lepr. chap. 14. sect. 3. or reddish] these two colours, and the spreading ver. 39. are the three signes of lepry in houses. By the Hebrew ca∣nons, if the house were darke, they opened not the win∣dowes, to see the plague; but if the plague appeared not init, it was cleane. Maimony ibidem, ch. 14. sect. 5.

Vers. 38. to the doore] there without the house, [unspec 38] by the post of the doore, the priest was to shut it up, (that is, cōmand it to be shut up) or pronounce it uncleane, or cleane; and not in any other place. Maimony ibidem, ch. 14. sect. 5. seven dayes] though he see the plague to bee deepe, greenish or reddish, and so find it all at the first, yet he shutteth

it up 7. dayes. Maimony ibidem. c. 15. s. 2.

Ver. 39. be spred] then the things after comman∣ded [unspec 39] must be done: but if not, and the plague bee dim, and I need not say, if it be gone away; hee scrapeth the place of the plague onely, and the house is cleans. If he find that it standeth at a stay in his eyes, and is not spread, he shuts it up seven daies more, and looketh on it the thirteene day; if the plague be dim, or gone away, hee scrateth the place of the plague, and maketh the house cleane with the birds. And if hee finde that the plague is spred, at the end of the second seven dayes, or that it standeth at a stay in his eyes; then hee pulleth out the stones, wherein the plague is, and some of the dust, carying them out of the citie, and plaistereth all the house, and shutteth it up the third seven dayes, and in the nineteenth day he looketh on it; if the plague come againe into it, this is spreading after the plaistering, and he pulleth downe all the house, If the plague returne not into it, he maketh it cleane with the birds. Maimo∣ny treat▪ of Leprie, cha. 15. sect. 2. Thus there were three weekes for the shutting up of houses, where∣as for men, or garments, there were but two weekes, and in some cases but one, as is noted on Lev. 13. 21. And so the Hebrews say, Plagues of houses, there is for them a shutting up three weekes, which are 19. dayes; for the seventh day is reckned for the last of the first weeke, and first of the second weeke; and the thirteenth day is reckoned for the last of the se∣cond weeke, and first of the third weeke, ibidem. chap. 15. sect. 1. As the plague was greater, and Gods judgement more se••••re upon an house, then on a person or garment: so the Law requireth more care in the discerning, and longer respit before it was pronounced uncleane and destroyed.

Ver. 40. and they shall take away] or, and they shall [unspec 40] (or that they) pull out the stones. As the law speaketh here of stones, and after of wood▪ and dust: so the He∣brewes understand these strictly, saying that No house is polluted with plagues, unlesse it hath foure wals, and ••e builded on the land, of stone & of dust (or earth) and of wood. And bricks▪ and marble are not counted for stones. Maimony in Leprie c. 14. sect. 6. 7. uncleane place] or, place that is uncleane: because of the pollution that commeth hereby: For, A house plagued with leprosie, is one of the principall uncleane things; whosoever toucheth it, is made uncleane Like∣wise▪ the stones pulled out of it, after it is shut up, or the stones, timber and d••st of the house that is pulled down; all of them are of the principall incleane things; and so much 〈◊〉〈◊〉 an olive of them defileth a man by touching, 〈◊〉〈◊〉 carying, and by comming in where it is. As, if so much as 〈◊〉〈◊〉 of them be brought into a clean house; all that is in the house▪ is made uncleane, both men and vessels: for they all are defiled by the bringing of it in, as by 〈◊◊〉〈◊◊〉▪ and they are all unlawfull for any use▪ A••d if they be burnt, 〈…〉〈…〉me made of them, even that is unlawfull to be used, &c. and must all be caried out of the 〈◊〉〈◊〉 ••••though it be a citie without a w••ll. Mai∣mony, treat, of Le••••••, ch. 16. s. 1. On the 〈◊〉〈◊〉, the ashes caried out of the Sanctuary, were laid in a cleane place, Le••, 6. 11.

Ve••▪ ••2▪ other stones] He may not bring one stone, in 〈◊◊◊〉〈◊◊◊〉 that he pulled out; nor ••wo in ••••ead of one: [unspec 42] but must bring two for two &c. Maim▪ ibid. c. 15. 〈◊〉〈◊〉. 3.

Vers. 44. be spred] though it bee but so much as [unspec 44] two graines of barley, (for so much spreading the Hebrewes hold enough to make it unclean. Mai∣mony in Lepr. ch. 15. sect. 2. a fretting leprosie] the Greeke translateth it a continuing, the Chaldee a diminishing leprosie: see Lev. 13. 51.

Vers. 45. he shall breake] in Greek, they shall break [unspec] (or pull) downe; that is, it shall be broken downe. the timber] or, the stickes: all wood works. he shall carie] in Greeke, they shall carie, meaning some men. The Hebrews (as Chazkuni on Lev. 14) apply the meaning of this Law, against the idola∣trous houses of the Canaanites, which were com∣manded to be destroyed, Deut. 12. and were ma∣nifested to bee such, by the plague of leprosie on them. But God speaketh of them also, after the Israelites were come in to dwell there, verse 34. so that for the idolatries and other sinnes of Israel, God would not onely plague their bodies and gar∣ments, but their houses also, to their utter destruc∣tion. And by this severe judgement, taught men to shun all sinne, and in speciall idolatry; and to a∣bolish all instruments and monuments thereof, Esa. 30. 22. Maimony in Lepr. ch. 16. maketh Lepro∣sies to bee a judgement of God against an evill tongue, and in speciall for lpeaking against the Prophets as did the Israelites, 2 Chron. 36. 16. which he confirmeth by the example of Marie, who for speaking against Moses the Prophet of the Lord, was smitten with this plague of leprosie, Numb. 12.

V. 46. into the house] An house shut up, defileth 〈◊〉〈◊〉 [unspec 46] but (that which commeth) within the same, Lev. 14. 46. all the dayes that (the Priest) hath shut it 〈◊〉〈◊〉▪ it maketh a man uncleane untill the evening. But that which is pronounced uncleane, defileth both within it and without it; for who so toucheth it on the out par••s of it, is uncleane; as it is written. It is a fretting lepr••∣sie in the house, it is uncleane, Lev. 14. 44. Maimony, in Lpr. ch. 16. sect. 2. untill the evening] then 〈◊〉〈◊〉 evening, after that he hath washed himselfe, he is cleane againe: so Chazkuni here saith, after that he hath washed his flesh, according to the Law.

Ver. 47. wash his clothes] The lying in the house [unspec 47] (as Chazkuni noteth) is more weightie, for hee the doth so, is bound to wash his clothes; and to wash his flesh: for whosoever is bound to wash his clothes, is bounded to wash himselfe also, and it was not needfull to repeat, he shall be uncleane till evening; for who so eateth or lyeth in the house, he commeth into the same, for which he was uncleane till evening, vers. 46.

Vers. 48. pronounce cleane] Hebrew make cleane, [unspec 48] in Greeke, purifie; to weet, by his words: see Lev. 13. 3.

Vers. 49. to purifie] to weet, from sinne: as the [unspec] word properly signifieth. For as persons were plagued with leprosie for sinne, Numb. 12. 1. ••0. 2 Chron. 26. 19. 20. so for the same, their gar∣ments and houses were likewise plagued: even as the Lords house was made uncleane by the sinnes of the people, Lev. 16. 16. See the notes on Exod. 29. 36. birds] whereof see vers. 4. &c. For the cleansing of the house, was like the cleansing of the man. The Hebrewes say: They cl••••se the house,

as they cleanse the man forespoken of, in every point. 〈◊〉〈◊〉 that in the man, they sprinkle 7. times upon his 〈◊〉〈◊〉; but in the house they sprinkle seven times upon the ••pper do••e post of the house, without: all other 〈◊〉〈◊〉 are alike. Maimony, treat. of Leprie, c. 15. s. 8. This is to bee understood of the cleansing with birds, cedar wood, hyssop, scarlet, and living wa∣ter: but not of the other sacrifices, which the le∣p••o••s man brought afterward, for the house was cleansed, & atonement made for it, without those sacrifices, vers. 53.

Vers. 54. for every plague] From hence the He∣brewes say of him that judged leprosie, that hee [unspec 54] might not view the plagues untill hee were expert in them all, and in all their names here written. Chazku∣ni on Lev. 14▪ 54.

Vers. 57. in the day] that is, concerning the day: meaning, as the Greeke translateth, what day hee [unspec 57] shall bee uncleane, and what day hee shall bee made cleane.

CHAP. XV.

1▪ The law concerning uncleannesse of men, in their iss••••s: 4, and how they make other things and per∣〈…〉〈…〉 uncleane. 13, The cleansing of them with sacri∣ficing of doves. 16, Uncleannesse by seed going from a 〈◊〉〈◊〉▪ 19, The uncleannesse of women, in their issues. 28, Their cleansing by sacrifices. 31, The cause of these lawes.

ANd Iehovah spake, unto Moses & un∣to [unspec 1] [unspec 2] Aaron, saying. Speake ye, unto the sonnes of Israel; and say, unto them: Any man, when he shall have, an issue out of his flesh; his issue, it is uncleane. And this [unspec 3] shall be his uncleannes, in his issue: whether his flesh run, with his issue; or his flesh bee stopped, from his issue; it is his uncleannes. Every bed, which hee shall lye upon, that hath the issue, shall be uncleane: and every [unspec 4] vessell, which he shall sit upon, shall bee un∣clean. And the man, that shall touch his bed, [unspec 5] shall wash his clothes, and bathe himselfe in water, and bee uncleane untill the evening. And he that sitteth, upon the vessell; which [unspec 6] he sate upon, that hath the issue: shall wash his clothes, and ••athe himselfe in water, and be uncleane untill the evening. And he that toucheth, the flesh of him that hath the issue, [unspec 7] shall wash his clothes, and bathe himselfe in water, and hee uncleane untill the evening. And if he that hath the issue, spit upon him [unspec] that it cleane; then he shall wash his clothes, and ••athe himselfe in water, and be uncleane untill the evening. And every saddle, which [unspec 9] he shall ride upon, that hath the issue; shall be uncleane. And every-one that toucheth, any-thing [unspec 10] that shall be under him; shall bee un∣cleane, untill the evening: and he that bear∣eth them; shall wash his clothes, and bathe himself in water, & be unclean untill the eve∣ning. And every-one, whom he shall touch, [unspec 11] that hath the issue; and hee hath not ••insed his hands in water: he shall wash his clothes, and bathe himselfe in water, and be uncleane untill the evening. And the vessell of earth, [unspec 12] which he shall touch, that hath the issue, shal be broken: and every vessell of wood; shall be rinsed in water. And when he that hath [unspec 13] an issue, shall be cleansed of his issue: then hee shall number to him selfe, seven dayes, for his cleansing, and wash his clothes: and shall bathe his flesh, in living water, and shall be cleane. And in the eight day, he shall take [unspec 14] to him, two turtle-doves; or two yong pige∣ons: and he shall come before Iehovah, un∣to the doore of the Tent of the congregati∣on; and shall give them, unto the Priest. And the Priest, shall make them; the one a [unspec 15] Sin-offring; and the other, a Burnt-offring: and the Priest, shall make-atonement for him, before Iehovah; for his issue.

And a man, when seed of copulation, shall [unspec 16] goe-out from him: then hee shall bathe in water, all his flesh, and shall be uncleane un∣till the evening. And every garment, and [unspec 17] every skin; whereupon shall be the seed of copulation: it also shall be washed in water, and be uncleane untill the evening. And the [unspec 18] woman, with whom man shall lie, with seed of copulation: they shall also bathe them∣selves in water; and bee uncleane, untill the evening.

And a woman when she shal have an issue; [unspec 19] and her issue in her flesh, be blood: shee shall be in her separation, seven daies; and every-one that toucheth her shall be uncleane untill the evening. And every-thing, which she [unspec 20] shall lie upon, in her separation, shall bee un∣cleane: and every-thing, which she shall sit upon, shall be uncleane. And every-one, that [unspec 21] toucheth her bed: shall wash his clothes, and bathe himselfe in water, and be uncleane untill the evening. And every-one that tou∣cheth, [unspec 22] any vessell, which shee shall sit upon: shall wash his clothes, and bathe himselefe in water, and bee uncleane untill the evening. And if it bee on the bed, or on the vessell [unspec 23] which she sitteth upon, when hee toucheth it: hee shall be uncleane, untill the evening. And if a man lying shall lye with her, and [unspec 24] her fluors be upon him; then hee shall be un∣cleane, seven dayes: and every bed, which he shall lye upon, shall be uncleane.

And a woman, when the issue of her [unspec 25]

blood shall flow many dayes; out of the time of her separation; or when it shall flow, over her separation: all the dayes of the issue of her uncleannesse, as in the dayes of her sepa∣ration, shee shall be uncleane. Every bed, [unspec 26] which she shall lye upon, all the daies of her issue; it shall bee unto her, as the bed of her separation: and every vessell, which shee shall sit upon; shall bee uncleane; as the un∣cleannesse, of her separation. And every-one [unspec 27] that toucheth them, shall bee uncleane: and shall wash his clothes, and bathe him-selfe in water, and be uncleane untill the eve∣ning. And if she bee cleansed, of her issue: [unspec 28] then shee shall number to her selfe seven dayes; and after that shee shall bee cleane. And in the eight day, shee shall take unto her two turtle-doves; or two yong pigeons: [unspec 29] and shall bring them, unto the Priest; unto the doore, of the Tent of the congregation. And the Priest shall make, the one a Sinne∣offring, and the other a Burnt-offring: and [unspec 30] the Priest, shall make-atonement for her, before Iehovah; for the issue, of her unclean∣nesse. And ye shall separate the sonnes of [unspec 31] Israel, from their uncleannesse: that they dye not, in their uncleannesse; when they make-uncleane my Tabernacle, which is a∣mong them. This is the law, of him that [unspec 32] hath an issue: and of him whose seed of co∣pulation shall goe-out from him, to make∣him uncleane therewith. And of her that is sicke of her fluors; and of him that hath [unspec 33] his issue running; of the male, and of the fe∣male: and of the man, which shall lye with her which is uncleane.

Annotations.

ANd to Aaron] the reason why hee is joyned [unspec 1] with Moses, was because both of them in their places, were to looke unto the sanctification of Israel: as is noted on Lev. 11. 1. And here fol∣loweth the law touching the fourth and last sort of ordinary uncleannesse, which proceedeth from within the man secretly: see the annotations on Lev. 11. 2. and 12. 2. and 13. 2

Vers. 2. sonnes of Israel] to whom this law pecu∣liarly did belong, for they onely, their servants and [unspec 2] all proselytes, were uncleane and made others un∣cleane by running issues. So the Hebrewes say; Servants doe make uncleane by issues, by menstruall∣fluors, and by childbirth, as Israelites: but the hea∣thens make not uncleane, either by issue, fluors, or child-birth, (Lev. 15. 2.) Maimony, in Mitamei Mishcab &c. chap. 2. sect. 10. Any man] or Every man: Hebrew, man man; which Thargum Ionathan ex∣poundeth young man or oldman. So herd herd, for every herd, Gen. 32. 16. have an issue] Hebrew, when he shall be flowing (or issuing) namely with se••••, out of his flesh, that is, his secret parts; for so the flesh sometime signifieth, as is noted on Gen. 17. 13. The Greek translateth, to whom there shall be a flow∣ing (to weet, of seed,) out of the body. This disease the Greekes call Gonorrhoia, we in English, the run∣ning of the reines: when through infirmity of the inward parts, seed issueth against the mans will. This differeth from that seed of copulation in v. 16. So the Hebrewes say, The issue spoken of in the law, is the seed that commeth by infirmity of the concavities (the spermatical parts) wherein it is gathered, and com∣meth not with difficulty, as the seed of copulation, nor with desire nor with pleasure, &c. Maimony in Me∣chosrei capporah, ch. 2. sect. 1. his issue, it is un∣cleane] and so the man, because of his issue, hee is un∣cleane. But the Greeke and Chaldee follow the proprietie of the Hebrew, saying his issue is unclea•••• So the Hebrew doctors, from these words con∣clude, The issue of him that hath an issue, is a most un∣cleane thing, as the man (himselfe) that hath the issue; for it is sayd, his issue is uncleane: and it maketh 〈◊〉〈◊〉 uncleane by touching, or by bearing any of it. Maimony in Metamei mishcab &c. ch. 1. sect. 12. The like is after for his spittle, in vers. 8. As leprosie was oft∣times a punishment for sin, Num. 12. 10. 2 Chron. 26. 19. so the running issue; as David laid this im∣precation on Ioab for his murder, Let there not faile from the house of Iaob, one that hath an issue, or that is a Leper, &c. 2 Sam. 3. 29. And as the disease is fowl by nature, so it was a figure of sin, issuing from the corrupt nature of man, whereby we are unclean in the sight of God. And it signified in speciall man∣ner, errors, heresies, false doctrines, and idolatries flowing from them, Ezek. 23. 20. and 36. 17. 18. Lam. 1. 9. 17. opposite to the true faith, religion and service of God; which proceedeth from the incorruptible seed of the word of God, and mi〈…〉〈…〉∣sterie of the same, Iam. 1. 18. 1 Pet. 2. 23. 25. 1 Cor. 4. 15.

Vers. 3. his uncleannes] namely, the mans that [unspec 3] hath the issue. The Greek addeth, And this is 〈◊〉〈◊〉∣law his uncleannesse. his flesh] his secret parts. run] or distil, to weet, thin, and continually. 〈◊〉〈◊〉 Hebrew Rar, of which Rir, that is spittle, is derived 1 Sam. 21. 13. Here the Greeke translateth it, Gonon, seed. be stopped from his issue] or be stop∣ped because of his issue, or, hath made a stoppage (or obstruction,) and by this reason of the thicknesse, as Sol. Iarchi explaineth it: so signifying two sorts of this disease. Or, if it have begunne, and after a while be stopped, yet he is uncleane. The Hebr. gather from hence, that there is no measure (or quantity) of the issue limited, but every whit ther∣of, that is discemed, maketh one uncleane: Mai〈…〉〈…〉 in Mechosrei capporah, c. 2. s. 9. Howbeit, they make a difference in respect of the times, saying Hee 〈◊〉〈◊〉 seeth ••••e appearance of an issue, he is like him that hath an accident of uncleannesse, (wherof see Deut. 23. 10 11.) If he see two, he hath the issue; and must co〈…〉〈…〉 7. daies, and go into living water, but i•• not bound to bring an oblation. If he see three; loe hee hath the issue 〈◊〉〈◊〉∣pleat, and is bound to bring an oblation. And there 〈◊◊〉〈◊◊〉

〈◊〉〈◊〉 between the second appearance, and the third, 〈◊◊〉〈◊◊〉 obl••••i••••. Maimony ibidem sect. 6. it is 〈◊〉〈◊〉 〈…〉〈…〉nesse] the Greeke explaineth it, his un∣〈…〉〈…〉esse in him.

Vers. 4. 〈◊〉〈◊〉] He that hath an issue, defileth his bed (and so his seat and saddle) five waies; standing, sit∣〈◊〉〈◊〉 [unspec 4] lying, hanging, leaning: and the bed defileth men se∣ven waies▪ by standing, sitting, lying, hanging, leaning, touching, bearing. Talmud. Bab. in Zabim. ch. 2 s. 4. Which is explained thus; A thing that is made for a bed, 〈…〉〈…〉 seat, or saddle, though it be under a stone; if one of them that defile the seat, stand upon the stone, or sit, or lie, or leane, or hang upon it, he is defiled. Maim. in Metamei mishcab c. 7 s. 1. vessell] or instrument: any thing whatsoever. So in v. 6. and after. The Hebrewes have for these things a limitation, they say, He that hath an issue defileth not the thing, till the most part of him be upon the bed, or the seat, or the sad∣dle. Yet, if he stand upon two beds; with one foot upon one bed, and his other foot on the other; they are both of them uncleane. Maim. in Metamei mishcab. c. 7. s. 3. 4. This ••ig••••ed the contagion of sin, which defileth men, & all the good creatures and benefits which God giveth us in this life: unto the pure, all things are pure: but unto them that are defiled and unbeleeving, is nothing pure. Tit. 1. 15.

V. 5. and bathe] or wash, baptise, to weet, himselfe, or his flesh, as is expressed in ver. 13. 16. meaning his [unspec 5] whole body: and so the Greeke translateth, shall wash his body. The Hebrews say, Every place where it is said in the Law, of bathing the flesh, and washing the clothes of the uncleane: it is not meant, but of bapti∣zing the whole body in water. Maim. in Mikvaoth, c 1. s. 2. See after on v. 11. It figured our sanctifica∣tion by Christ and his spirit, by whom wee draw neere to God, having hearts sprinkled from an evill conscience, and bodies washed with pure water, Heb. 10. 22. See also Levit. 11. 25. till the evening] that is, till that day be ended, and a new beginne: till then he is not cleane. See the notes on Leviti∣cus 11. 24. 32.

Vers. 8. shall spit] The spittle of him that hath an issue is uncleane, and defileth even as the issue it [unspec 8] selfe, v. 2. Hereby was figured the pollution that commeth to the soules of men, by the impure doc∣trines which false Prophets and hetericks spit out of their mouthes; 2 Pet. 2. 1. 2. 3. 1 Tim. 4. 1. 2. Tit. 1. 9. 10. 11. as may be gathered by the contra∣ry, when Christ by spitting on men, opened and loosed the eyes, eares and tongues of the blinde, deafe, and dumbe; Mark. 8. 23. and 7. 33. Ioh. 9. 6. whereby the power and efficacie of the word out of the mouth of Christ was signified. And here under the name of spittle, all excrements of the mouth and nose (except blood) are comprehen∣ded: as the Hebrew canons say; The man and wo∣〈◊〉〈◊〉 that hath an issue, and the menstruous, and the wo∣man 〈…〉〈…〉ildbirth; every one of these foure, are of the principall sorts of things; defiling vessels by touching, and men by touching and bearing them; and defile bed, and seat, and saddle, & all under them, and makes them most uncleane. The spittle of him that hath an issue, and his seed, and his urine, every of them three are most uncleane by the law; and doe every whit of them defile by touching and by bearing. Loe it is said of the spittle, and if he spit upon him that is cleane, (Lev. 15. 8.) and his urine, and his seed, it is unpossible that there should not be some of the issue in them. Both man and woman that hath an issue, and the menstruous, and the woman in childbed, the spittle and urine of every of them is most uncleane. And so every place where it is said in these passages, He that hath an issue, it implieth both him & the residue of the foure. The thicke spittle, excrements and water of the nose, these are as the spittle in every re∣spect, and are generally rekned as the spittle. Maimony in Metamei mishcab &c. c. 1. s. 1. 14. 15. 16. So in Talmud Bab. (in Zabim. c. 5. s. 7.) it is said, Who so toucheth the issue of him that hath an issue, or his spittle or his seed, or his urine, or the blood of the menstruous; he is defiled.

Vers. 9. saddle] or, thing to ride with, as the word generally signifieth. [unspec 9]

Vers. 10. under him] wherefore they say, If hee that hath an issue, and a cleane person sit in a boat, or on [unspec 10] a peece of timber, or ride on a beast together; though their clothes touch not: yet they are uncleane. Talmud. Bab. in Zabim, c. 3. s. 1. Likewise if it be not imme∣diately under him, but a stone or other thing be∣tweene, yet it is uncleane; as is before noted, on verse 4. beareth] hereupon is that which sundry times is before mentioned, of pollution by bearing, although they touch them not. The contagion of heresie, idolatry, and other sinnes, was hereby sha∣dowed: that all might be warned to keepe them∣selves pure, or by repentance and ••aith in Christ to purge themselves, if they have beene defiled. Matthew 7. 15. 1 Ioh. 5. 21. 1 Tim. 5. 22. 2 Cor. 6. 17.

Vers. 11. rinsed his hands] or, washed them. Al∣though [unspec 11] in other cases sometimes the hands onely and feet were washed, as Exod. 30. 21. yet in this case of uncleannes, as the whole man was defiled, so the whole was to be washed; and the hands here are put the part for the whole. So the Hebrewes explaine it, saying; that which is said of him that hath an issue, (in Lev. 15. 11.) & hath not rinsed his hands, is as if he should say, that he should baptise his whole bo∣die: and the same ordinance is for other unclean persons; so that if a man baptise himselfe all over, saving the tip of his little finger, he is yet in his uncleannesse, &c. Be∣hold it is said (in Levit. 11. 32.) it shall be put (or brought) into the water: so all the principall uncleane persons, must be put into water. Whosoever is baptised (or washed) hee must baptise all his body, when hee is naked, in one place: and if he have locks of hair, he must wash all the haire of his head, for by sentence of the law, it is as his body, and any uncleane that are baptised in their clothes, it will serve the turne, because the water passeth through them, and they part it not from the bo∣dy: and so the menstruous woman that is baptised in her clothes, it is lawfull for her to company with her husbād. If there be any thing that part betweene the body or ves∣sell, and the water, as if clay or any like thing cleave to the flesh of man, or to a vessell, it is uncleane still as it was, and the baptising profiteth them nothing. Maimo∣ny in Mikvaoth. ch. 1. s. 2. 7. 12. This rinsing and washing of the hands in water, figured the clean∣sing of the body and spirit, from all filthinesse,

2 Cor. 7. 1. Heb. 10. 22. So the Apostle saith, Clense your hands, ye sinners, and purifie your hearts, yee dou∣ble minded, Iam. 4. 8.

Vers. 12. of earth] or of potters earth, such as pot∣bakers burne in the kill: see the notes on Lev. 11. [unspec 12] 33. All vessells that are uncleane, are made cleane by water, save vessels of potters-earth, and vessells of glasse: such have no cleannesse but breaking. Maim. in Mik∣vaoth, ch. 1. s. 3. Earthen vessells somtime signify reprobate persons, Psal. 2. 9. Ier. 19. 11. so the brea∣king of these might figure the destruction of un∣godly men; the rinsing and scouring of other ves∣sels, signifying the purging of repentant beleeving sinners, by the blood of Christ, and waters of his word and spirit. Or, if it be applied generally, as all men are earthen vessells; it figured the utter a∣bolishing of sin & uncleannes, by death; as is shew∣ed on Lev. 11. 33. of wood] or of other strong matter, as of silver, bra••••e, copper, and the like. About tho washing of vessells, the Iewes have these rules; that nothing must part the vessell, or any part of it, and the water, as pitch, clay or the like that cleaveth to the vessell: that if a vessell bee turned the mouth downward and baptised, it is as if it were not baptised, because the water so comes not to all parts of it. Likewise a vessell full of any liquor (except water,) and baptised, it is as if it were not bap∣tised. Maimony in Mikvaoth, c. 3. s. 1. 12. 18. Vnto the ordinances of the Lord for washing men and vessels that were uncleane; the Pharisees after ad∣ded traditions of their owne, washing when they were not uncleane, for, except they washed their hands oft, they did not cate; and when they came from the market, except they were baptised, they did not eate: and many other things they had received to hold, the baptising of cups, and of pots, and of brazen vessells, and of beds. For these, Christ blamed them, that they layd aside the commandement of God, and held the tradition of men: Mark. 7. 4.—8. yea so farre pro∣ceeded they in their superstition, that they said; whosoever eateth without washing of his hands, he is as one that lyeth with a harlot: abusing for this, that scripture in Prov. 6. 28. as R. Menachem on Deut. 8. alledged from the Talmud in Sotah.

Vers. 13. shall be cleansed] that is, healed; but the meanes of healing are not declared, save that by [unspec 13] the rites and sacrifices following, God would teach thē, that his grace in Christ maketh them whol; & by the Prophet he saith, I will save you from all your uncleannesses, Ezek. 36. 29. and, from all your filthines, and from all your idols, will I clense you, Ezek. 36. 25. which cleansing is shewed to be, by pardoning ini∣quities, Ier. 33. 8. and by creating a cleane heart in sinners, Psal. 51. 12. so that they come unto Christ in faith; as the woman that had an issue of blood, and had spent all her living on Physicians, but could not be healed of any; when she touched the border of Christs garment, her issue stanched; and Christ said unto her, Thy faith hath made thee whole; Luke 8. 43. 44. 48. seven daies for his cleansing] to try whether he be perfectly cured and cleane; and to lead him in mystery unto the day of Christ, and Sabbath or rest from sin under him: for so the num∣ber seven signified; as is noted on Exodus 12. 15. Levit. 4. 7. And from hence the Hebrewes gather, he must count seven cleane daies, and be baptised in the seventh, and bring his offring in the eight. If he see any appearance of his issue, though it be at the end of the se∣venth day, after he is baptised; all that he hath done is nothing, but he must begin againe to reckon seven cleane dayes, after the day of the last appearance of his issue. Maimony in Mechosrei capporah, ch. 3. sect. 1. bathe] or, wash his flesh, which the Greek translateth, wash his bodie. See vers. 5. living water] that is, as the Chaldee expoundeth it, spring (or fountaine) water: whereof see the notes on Levit. 14. 5. The Hebrewes explaine this law thus. The man that hath an issue, is not elensed but in a fountaine, for loe it is said of him, In living water: but the woman that hath an issue, and other uncleane either men or vessells, are baptised though in a gathering of waters. Maimony in Mikvaoth, c. 1. s. 5. The Pond, or gathering of water: (called in Hebrew Mikveh whereof see Levit. 11. 36.) was requisite for the cleansing of other un∣cleane persons that needed baptising. All uncleane either men or vessells, &c. were not cleansed but by bap∣tising in waters gathered-together upon the ground. By the law they might baptise in all waters gathered toge∣ther, into one place; so many as would suffice to baptise the whole body of a man. The quantitie, their wise men determined to bee fortie Seahs of water: (the Seah was more then our English pecke, as is noted on Gen. 18. 6.) Such a pond or bath, they say, be∣came unlawfull to wash in, by change of the colour of the water onely; not by change of tast, or change of smell. Running waters that flow from a spring; are as the spring it selfe, for any matter. Standing water is not allowable for men that have the issue, nor for the Lepers, nor for the water of purification, (Numb. ••9. 17.) These things and sundry the like, Maimony hath recorded in Mikvaoth, ch. 1. s. 1. and c. 4. s. 1. and c. 7. s. 1. and ch. 19. s. 13. Among the Latines, spring and running waters, were called also living; as, Attrectare nefas, donec me flumine vivo Abluero. Virgil Aeneid. 2. This living water, figured the blood & spirit of Christ: for he hath washed us frō our sins in his owne blood, Rev. 1. 5. from his throne proceedeth a pure river of water of life, into his Church, Rev. 22. 1. his mouth and Law, is a will of (water of) life, Prov. 10. 11. and 13. 14. Iohn 4. 10. and the Spirit which they that beleeve in him doe receive, is as rivers of living water, Iohn 7. 38. 39. These cleane waters, when God sprinkleth upon sinners, they shall be cleane, Ezek. 36. 25. 27. and shall be cleane] if then he washed not, hee could not be cleane: as by the Hebrew canons, The man or woman that hath an issue, and the mensiruous, and the woman in childbed; they are uncleane for ever, and doe defile men and vessells, and seat and saddle, un∣till they be baptised. Although they tary many yeeres, and have no appearance of their uncleannesse: yet if they be not baptised, they are still in their uncleannesse. Maimony in Metamei mishcab, c. 5. s. 1. So finnes that men have committed, though they doe them not every day, yet the guilt of them remaineth as uncleannesse upon them, till by repentance and faith they wash themselves in the blood of Christ, 2 Cor. 12. 21. 1 Ioh. 1. 9. 10.

Ver. 14. yong pigeons] Hebrew, sonnes of the dove: one for a Sin offring, and the other for a Burnt-of∣fring [unspec 14] vers. 15. The like sacrifice, the woman also was to offer, vers. 29. But the woman in childbed, brought for her offring, a Lambe for a burnt-of∣fring, (or a dove if she were poore,) and a dove for a sin-offring, Lev. 12. 6. 8. The Leper brought for his offeing, three beasts; one he Lambe for a tres∣passe offeing, one ewe Lambe for a sin-offring, and one ••ee Lambe for a burnt offring, (and for po∣verties sake, the two later were doves,) Levit. 14. 10. &c. All these and onely these sorts of unclean persons, brought offrings after their washing: others were cleane by washing and sprinkling. For as the pollutions were greater, so were the ex∣piation: to teach that our repentance, humiliati∣on, and returning to the Lord with thankes after wee have sinned and are forgiven, should bee in a sort proportionable to our iniquitie. shall come] so restifying his faith and thankfulnesse; with exspectation of full clensing by Christ from all sinne.

Vers. 15. for his issue] or, from his issue: that is, [unspec 15] from the uncleannesse which he was in by reason of his issue. For as the issue was a disease with which God sometime plagued sinners, 2 Sam. 3. 29. and for which they were to bee put out of the host of Israel, Numb. 5. 2. and signified the conta∣gious sins which comming from within the man doe defile him, Mark. 7. 20.—23. so this Priest, and these sacrifices, signified Christ, (as in the begin∣ning of this booke is shewed:) by whom we have atonement made by his blood for all sinne, 1 Ioh. 7. and from whom vertue proceedeth to heale us by his spirit; as it healed the woman that had a bo∣dily issue of blood twelve yeere, when no Physicians could cure her, Marke 5. 25.—30. For he hath taken our infirmities, and borne our sicknesses, Mat∣thew 8. 17.

Vers. 16. a man] Chazkuni observeth here, [unspec 16] that this word man, excepteth a little (childe,) and hee is not exempted from being counted a childe, untill he be nine yeeres old and a day. seed of copulation] or, the effusion of seed; the Hebrew and Greeke properly signifieth the lying or bed of seed, that is, by changing the order of words, the seed of the bed, or of copulation: and it is not meant here of the issue forespoken of, nor when he lyeth with a woman, whereof see vers. 18. but of the seed of the health∣full; who by imagination, dreame, or by any acci∣dent in the night in his sleepe, may bee uncleane, Deut. 23. 10. Lev. 22. 4. all his flesh] that is, as the Greek translateth all his bodie. See the notes on vers. 5. untill the evening] notwithstanding his washing, he continueth uncleane, till his Sun be fet, and a new day begin: See the notes on Lev. 11. 24. 32. The Hebrewes say, The seed of copula∣tion is a principall uncleane thing, defiling men and ves∣sels (or other things) by touching: and earthen vessels by the aier; but it defileth not by bearing; neither doth be which is defiled there with, defile garments, when hee hath touched it. Maimony in Aboth Hatumoth, ch. 5. sect. 1. After in Deut. 23. 10. 11. all such were commanded out of the campe, (when Israel went out to warre;) whereinto they might not come againe, till they were washed and their Sun was downe.

V. 17. skin] any thing made of skin; see Lev. 11. [unspec 17] 32. By these lawes God teacheth us, to hate even the garments spotted by the flesh, Iude v. 23.

Vers. 18. they also shall bath] or, and they shall [unspec 18] wash; to weet, both of them. By this wee may see the reason, why the people which were to bee sanctified at the giving of the Law, were to ab∣staine from their wives, Exod. 19. 15. and why the Priest put this caution to David, if the yong men have kept themselves at least from women, 1 Samuel 21. 4. For this law seemeth to imply a pollution, even in ordinary carnall copulation, which in it selfe was lawfull, as being the ordinance of God Gen. 2. 24. But by reason of Sinne, nature is so cor∣rupted, that there is no act of generation whereto some legall pollution cleaved not; as there was also no procreation of children, but brought much more uncleannesse with it, Levit. 12. both of them figuring that originall and hereditarie sinne, whereby wee all have sinned in one man; and wherein our mothers doe conceive us. Rom 5. 19. Psal. 51. 7. The Hebrew doctors say; The man and the woman that doe the act of generation, both of them are uncleane by the sentence of the law. And the woman is not uncleane, by reason of touching the seed of copulation, (for that is not the touching which the law speaketh of,) but hoc that doth the act, is as he that seeth an accident (of uncleannesse, Deut. 23. 10.) &c. Among the heathens, there remained monuments of this religion; as appeareth by that saying of the Poet: discedat ab aris, Cui tulit histerna gaudia nocte Uenus. Al. Tibull. l. 2. Eleg. 1. And ano∣ther saith, Ille petit veniam, quoties non abstinet uxor Concubitus. sacris, observandis{que} dicbus. Iuvenal. Satyr. 6. Some refe••re this to the former case, as being spoken of the man, that had an accident of un∣cleannes in the night, and before he was cleansed, should company with his wife.

Vers. 19. in her flesh] the Greeke saith, in her bo∣dy: [unspec 19] flesh is here meant, as in vers. 2. and blood is meant of her monethly customes. It may also bee read thus, (when) blood, shall be her issue, in her flesh. Hereupon the Hebrewes say, that no other thing maketh her uncleane, but blood onely; (as not that which made the man uncleane, ver. 2. or any such like:) and that all blood maketh her uncleane, though it be not come forth to the exteriour parts: because it is said, in her flesh. Also, that the blood of virgins is cleane, and is neither the blood of separation, nor the blood of issue; because it is not from the fountaine, (whereof see Levit. 20. 18.) Maim. in Issurei biah, c. 5. sect. 6. 18. in her separation] or, in her remo∣vall, to weet, for the uncleannes of her menstrues: during which time, shee was not onely separated from the holy things as all other uncleane persons; but separated also from her husband, Lev. 18. 19. and if they companied together, during that time, presumptuously, they were to be cut off, Levit. 20. 18. This uncleannesse, was (as the rest) a figure of sinne, proceeding from the fleshly and corrupt heart of man; as God himselfe reacheth

saying, When the house of Israel, dwelt in their owne land; they defiled it by their owne way, and by their do∣ings: their way was before me, as the uncleannesse of 〈◊〉〈◊〉 removed (or menstruous) woman: Ezek. 36. 17. And this was the sinne of idolatry, Ier. 2. 23. 24. se∣ven dayes] this was the limit••d time for the sepa∣ration, or menstrues: during which space shee was uncleane as a separated woman, though there had but one drop of blood appeared. (Maimony in Issurei biah. ch. 6. sect. 2.) if any appeared after this time, it was not called her separation, but her issue; where∣of he speaketh after in v. 25. that toucheth her] the pollution of the menstruous, extendeth as far, as of the man that had an issue, (spoken of before, vers. 2. &c.) and as of the woman that hath an is∣sue, (spoken of after, vers. 25. &c.) even the spittle and the urine of every one of them is uncleane, (as is before noted on v. 8.) Maimony in Metamei mish∣cab, ch. 1. sect. 15. And these things figured the pollution of sin, Ezek. 36. 17. and taught to avoyd all communion therewith, 2 Corinth. 6. 17. And unto a menstruous woman. Ierusalem was likened; when for her sins shee was wasted, and her people captived by the Babylonians, Lam. 1. 17. Her uncleannesse was upon her skirts; and she had sinned a sin: therefore she was removed: Lam. 1. 8. 9.

V. 24. lying shall lye] that is, shall at all, or by any occasionlye with her, to weet, ignorantly: for if he [unspec 24] did it presumptuously, not only pollution but cut∣ting off was his punishment, Lev. 20. 18. Therfore the Prophets complaine of this sin; Ezek. 22. 10. her fluors] or (as before) her separation, which the Greek here translateth her uncleannes.

Vers. 25. many dayes] Here he passeth from the menstrues, which were naturall purgations, and [unspec 25] healthfull for the body, (though legally unclean;) unto the issues, which were diseases that decayed naturall str••ngth, if they continued long; as the woman; which had it twelve yeeres, and suffered ma∣ny things of many Physicians, but all in vaine, till she came to Christ, Mark. 5. 25. 26. These many dayes, must also be••, out of the time of her separation, or menstrues, that is, out of the seven dayes fore-mentioned; and by many the Hebrew doctors un∣derstand, from three upward. They say, when shee seeth blood first, in the due time of her customes, then is she in her separation, all the seven daies. If she see it in the eight day, then this is the blood of issue, because it is out of the time of her separation. And so all the blood that is seene in the dayes that are betweene the times of her customes, is the blood of issue. [And the space be∣tween (they say) was eleven dayes onely] When a woman seeth blood in the dayes of her issue, but one day onely, or two dayes one after another, shee is said to have the lesser issue; if she see it three dayes one after another, she is said to have the greater issue, or issue absolutely; as it is written, when the issue of her blood shall run many dayes (Levit. 15. 25.) a few▪ are two dayes; many, are three. There is no difference betweene her that hath the greater issue, and her that hath the lesse, but the numbring of seven dayes, and the bringing of a sacrifice, (Lev. 15 28. 29.) For she that hath the greater issue, is bound to number seven cleane daies: but she that hath the lesser, numbreth but one onely. And she which hath the greater, bringeth a sacrifice when shee is cleansed. Otherwise as touching uncleannesse, and restraint from companying with her husband, they are both alike. Mai∣mony in Issurei biah. ch. 6. sect. 2. &c. over] to weer, over the time, or after her separation, as the Greeke translateth: which the Hebrewes explaine thus; that if she see it three daies next after her separa∣tion (or menstrues:) then it is an issue. As, if shee see it in the eight day of her separation, and in the ninth, & in the tenth; for they are the first, second, and third of the eleven daies, which are the daies of the issue. Mai∣mony in Issurei biah. chap 6. sect. 17. Th••se things taught the care and diligence, that all should have in looking to their life and conversation; both for the judging of th〈…〉〈…〉, and purging by repen∣tance, 1 Cor. 11. 〈◊〉〈◊〉. 〈◊〉〈◊〉 Co•• 7. 11.

Vers. 26. e〈…〉〈…〉] ••ny thing for the use and [unspec] service of man, 〈◊〉〈◊〉 called a vessell or instrument. The particulars o•• 〈◊〉〈◊〉 pollutions, are noted before. Observe 〈◊〉〈◊〉, 〈◊〉〈◊〉 whereas the woman thus dis∣eased, made 〈…〉〈…〉g uncleane that she touch∣ed: on••ly Christ, w••••n he was touched by such a one, was 〈◊〉〈◊〉 by 〈◊〉〈◊〉 defiled; but sh•• by him, and the vertue 〈◊〉〈◊〉 〈…〉〈…〉eded from him, was cleansed. For hee was undefiled, and separated from sinners▪ Heb. 7. 26. and th〈…〉〈…〉 he bare our infirmities, Esay 53. 4. yet continued he the Lambe without blemish, and without spot, 1 Pet. 1. 19.

Vers. 27. in water] ordinary cleane water▪ not being restrained to living water onely, which was peculiarly appointed for the man that had an issue vers. 13. and for the Leper, Levit. 14. 5. and for the water of sprinkling, Num. 19. 17.

Ver. 28. seven daies] as the man also did, see be∣fore [unspec] on ver. 13. she shall be cleane] having per∣formed the rites fore-mentioned of washing and bathing in water. And this time, and the manner of cleansing, figured the time of grace in Christ, and our cleansing from sinne by his blood and spi∣rit, whereof it is prophasied, In that day there sha•••• be a fountaine opened to the house of David and to the inhabitants of Ierusalem for sin, and for separation for uncleannesse, Zach. 13. 1.

Vers. 30. make atonement] for her sin-offring was 〈◊〉〈◊〉 [unspec] figure of Christ, to bee offred for the forgivenesse of sins, Matt. 26. 28. 2 Cor. 5. 21. and her burnt-of∣fring, figured the same Christ, offred to make us ac∣ceptable unto God; by whom also wee present our bodies and soules as holy and acceptable sacrifices, Heb. 9. 9. 12. 14. Rom. 12. 1. He is the Lord, that hath washed away the filth (or excrements) of the daughters of Sion; and purged the bloods of Ierusalem, from the midst thereof: by the spirit of judgement, and by the spirit of burning, Esay 4. 4.

V. 31. shall separate] or, shall religiously-separate and holyly exempt and sever them; by teaching them to understand & carefully to keepe these or∣dinances. Le. 11. 47. The G. translateth, ye shal ma〈…〉〈…〉 thē wary (or, religiously carefull:) the original word is of Nazar, whereupon the Nazirites had their name, who were separated and sanctified unto the Lord: Numbers 6. that they dye not or, and let them not dye, in their uncleannesse that is, (as Chazkuni expoundeth it,) 〈◊〉〈◊〉

their uncleannesse: meaning both these figurative pollutions, of issues, lepries, and the like, as also their sinnes, especially idolatry and corruptions of religion; for which the Prophets often reproved the people, under this name of pollution or unclean∣nesse, and making the Lords Sanctuarie uncleane: as Ierm. 2. 23. and 7. 30. Ezek. 5. 11. and 14. 11. and 22. 3. 4. and 37. 23.

CHAP. XVI.

1, Moses is taught how to direct the high Priest for to doe his service on Atonement day; 3, with what sa∣crifices he must come into the Holy-place, 4, and with what garments. 6, The bullocke for the Sin of the Priest himselfe. 7, The two goats for the people, on which lots were cast, for the one to be killed, and the other sent a∣way. 11, The killing of the high Priests bullocke. 12. The burning of incense in the most holy. 15, The kil∣ling of the goat for the people, & sprinkling of his blood. 16, The clensing of the most holy place, 18, and of the holy. 20, The sending away of the scape-goat. 29, The yeerly ••ast on expiation day, the tenth of the se∣venth moneth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

ANd Iehovah spake, unto Moses, af∣ter the death, of the two sons of Aa∣ron: when they offred before Ieho∣vah, [unspec 1] and dyed. And Iehovah said unto Mo∣ses; Speake, unto Aaron thy brother; that he [unspec 2] come not at all time, into the Holy-place; within the veile: before the Covering∣mercie-seat, which is upon the arke, that hee dye not; for in the cloud, I will appear upon the Covering-mercie-seat. With this, shall Aaron come, into the holy-place: with a bul∣lock [unspec 3] a yongling of the herd, for a sin-offring, and a ram for a Burnt-offring. He shall put-on, an holy linnen Coat; & linnen Breeches, [unspec 4] shall be upon his flesh; and with a linnen Girdle, shall he be girded; and with a linnen Miter, shall he be attired: they are garments of holines; and he shall wash his flesh in wa∣ter, and put them-on. And hee shall take, of the Congregation of the sons of Israel, two [unspec 5] goat-bucks of the goats, for a Sinne-offring: and one ram, for a Burnt-offring. And Aaron shall offer, the bullocke of the Sinne-offring, [unspec 6] which is for himselfe: and shall make-atone∣ment for himselfe, and for his house. And he shall take, the two goat-bucks: and present [unspec] them before Iehovah; at the doore of the Tent of the congregation. And Aaron shall give lots, upon the two goat-bucks: one lot [unspec] for Iehovah; and one lot, for the scape-goat. And Aaron shall bring neer, the goat-buck; that upon which, the lot for Iehovah did [unspec] ascend: and he shall make him a Sin-offring. But the goat-bucke; that upon which the [unspec 10] lot for the Scape-goat, did ascend; shal•• bee presented alive, before Iehovah, to make-atonement with him: to send away him, for a Scape-goat, into the Wildernesse. And [unspec 11] Aaron shall bring-neere, the bullock of the Sinne-offring, which is for himselfe; and shall make atonement for himselfe, and for his house: and shall kill, the bullocke of the sin∣offring, which is for himselfe. And hee shall [unspec 12] take a censer full of coales of fire, from off the altar, before Iehovah; and his hands full of incense of sweet spices, beaten-small: and he shall bring it, within the veil. And he [unspec 13] shall put the incense, upon the fire, before Ie∣hovah: that the cloud of the incense, may cover the Covering-mercie-seat, which is upon the testimonie, that he dye not. And [unspec 14] he shall take, of the blood of the bullock; and shall sprinkle with his finger, upon the Co∣vering-mercie-seat, eastward: and before the Covering-mercie-seat, hee shall sprinkle of the blood, with his finger, seven times. And he shall kill the goat-buck of the Sinne∣offring, [unspec 15] which is for the people; and bring his blood, within the veile: and shall doe with his blood, as hee did with the blood of the bullock; and sprinkle it upon the Covering∣mercie-seat, and before the Covering-mer∣cie-seat. And he shall make-atonement for [unspec 16] the Holy-place; because of the uncleannes∣ses, of the sonnes of Israel; and because of their trespasses, and a••l their sinnes: and so shall he do, for the tent of the congregation; that dwelleth with them, in the middest of their uncleānesses. And there shal not be any [unspec 17] man, in the Tent of the congregation; when he goeth in, to make-atonement in the Holy place, untill he come-out: and he have made atonement for himselfe, and for his house; and for all the Church of Israel. And hee [unspec 18] shall goe-out; unto the Altar, which is before Iehovah, and make-atonement for it: and shall take of the blood of the bullocke, and of the blood of the goat-bucke; and put it upon the hornes of the altar, round-about. And he shall sprinkle of the blood upon it, [unspec 19] with his finger, seven times: and shall clense it and sanctifie it; from the un∣cleannesses, of the sonnes of Israel. And [unspec 20] hee shall make an end of making-atone∣ment for the Holy place; and the Tent of the Congregation, and the Altar: and hee shall bring neere the goat bucke that is alive. And Aaron shall impose, both [unspec 21] his hands, upō the head of the live goatbuck; and shal confesse over him, all the iniquities,

of the sons of Israel; and all their trespasses, and all their sinnes: and shall put them, upon the head of the goat-bucke; and shall send him away, by the hand of a fit man into the wildernesse. And the goat-bucke shall [unspec 22] beare upon him, all their iniquities, unto a land of separation; and he shal send away the goat-bucke, into the wildernesse. And Aa∣ron [unspec 23] shall come, into the Tent of the congre∣gation; and shall put off the linnen garmēts; which he did put on, when he went into the Holy-place; and shall leave them, there. And [unspec 24] he shall wash his flesh with water, in the ho∣ly place; and shall put-on, his garments; and he shall come forth; and shall make his burnt offring, and the burnt-offring of the people; and make-atonement for himselfe, and for the people. And the fat of the Sin-offring, [unspec 25] [unspec 26] he shall burne upon the altar. And hee that sent away the goat-bucke, for the Scape-goat; shall wash his clothes; and bathe his flesh, in water: and afterward, he shall come into the campe. And the bullocke for the [unspec 27] Sin-offring, and the goat-bucke for the Sin∣offring; whose blood was brought in, to make-atonement in the Holy-place, hee shall carie-forth, without the campe: and they shall burne in fire, their skins and their flesh, and their dung. And he that burneth them; [unspec 28] shall wash his clothes; and bathe his flesh, in water: and afterward, hee shall come into the campe. And this shall bee to you, a sta∣tute [unspec 29] for ever: in the seventh moneth, in the tenth (day) of the moneth, yee shall afflict your soules; and shall not doe, any worke; the home-borne; or the stranger, that sojourneth among you. For in this day, hee shall make-atonement [unspec 30] for you, to clense you: from all your sinnes; before Iehovah, shal ye be clen∣sed. A sabbath of sabbathisme, shall it be un∣to you; and ye shall afflict your soules: (it [unspec 31] is) a statute, for ever. And the Priest whom [unspec 32] he shall anoint, and whose hand hee shall fill, to administer-the Priests-office in his fa∣thers stead; he shal make-the-atonement: and shall put-on, the linnen garments, the gar∣ments of holinesse. And hee shall make-atonement [unspec 33] for the Sanctuary of holinesse; and for the Tent of the congregation, and for the altar, shall he make-atonement: and for the Priests, and for all the people of the Church, shall he make-atonement. And this [unspec 34] shall be to you, a statute, for ever; to make-atonement for the sonnes of Israel, for all their sinns; once, in a yeere: And he did, as Iehovah commanded Moses.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the nine and twen∣tieth section or Lecture of the Law: see Gen. 6. 9.

THe two sons] Nadab and Abihu, Lev. 10. 1. af∣ter whose death for transgressing Gods ordi∣nances, this Law here is given, for the purging and [unspec] reconciliation of the Church unto God, one day in the yeere. they offred] to weet, strange fire, as the Gr. and Chaldee versions here annex; and as Moses shewed before, Lev. 10. 1.

V. 2. speake unto Aaron] God appointeth Moses to informe the Priest of his duty, and to see that hee [unspec 2] performed this service aright: so in ages follow∣ing, there were appointed with the high priest, el∣ders, of the elders of the Synedrion, which did read be∣fore him, and taught him the service of this day, and the order of it: as Maim. recordeth in Misneh, in Iom hakippurim (or Day of atonement) ch. 1. sect. 5. that he come not] or, as the Greek translateth it, and let him not come. Of this the Apostle sayth, The Priests went alwayes into the first Tabernacle, accom∣plishing the services: but into the second, (went) the high priest alone, once in the yeere, &c. The holy Ghost this signifying, that the way into the Holies was not yet manifested, while as the first Tabernacle had yet a stan∣ding. Which was a figure, for the time then present, in which were offred both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience: &c. But Christ being come, an high Priest of the good things to come; by a grea∣ter and more perfect Tabernacle, not made with hands, that is, not of this creation (or building;) neither by the blood of Goats and bullocks, but by his owne blood he entred in once into the Holies, having found an eter〈…〉〈…〉 redemption. Heb. 9. 6. 7. 8. 9. 11. 12. But now wee have libertie to enter into the Holies, by the blood of Iesus; by a new and living way, which he hath consecra∣ted for us, through the veile, that is, his flesh: Heb. 10 19. 20. the Holy place] Hebrew, the holinesse: which the Greeke translateth the Holy: meaning the Holie of holies, or most holy place; which the Apostle therefore calleth Holies: and sheweth it to be a figure of Heaven it selfe, into which Christ our high Priest entred for us, Heb. 9. 12. 24. that he dye not] for presuming to do that which he is not commanded, as his sonnes, Levit. 10. I will appeare] Targum Ionathan expoundeth it, the glory of my Majestie (or presence) shall be reveiled. upon the Covering-mercy-seat] Compare this with Exod. 25. 22. Because Gods Maiestie dwel∣led there, betweene the Cherubims; therfore the Priest might not come there, but by leave from God, and with reverence. And by this cloud, hee meaneth the cloud of glory which should bee upon the Mercie-seat; saith R Menachem; on Lev. 16. It may be understood of the cloud (the smoake) of the incense, whereof see v. 〈◊〉〈◊〉.

Ver. 3. With this] in Greeke, Thus. a yong∣ling] [unspec 3] Hebrew, a son of the herd: this was to be of the second yeere, or a two yeerling bullock, as is noted on Exod. 29. 1. And of that age, was the Ramme, after mentioned. Observe, that on this day, he offred also the two Lambes, for the daily sacri∣fice,

Numbers 28. 3. and one bullocke and seven Iambes, for a Burnt-offring; and an hee goat fot a Sinne-offring, (besides that goat after mentioned, in verse 5.) as is expressed in Num. 29. 7. 8. 11. all which, (with other services) the high priest him-selfe offred this day; which on other dayes, might be done by other priests. The Hebrew canons lay them downe thus. In the day of the Fast, they offer the daily sacrifice in the morning and evening, accor∣ding to the order of every day. And they offer more for that day, a bullocke, and a ramme, and seven lambs; all of them Burne-offrings. And a goat for a Sin-offring which is eaten at evening. Over and besides this, they offer a Bullocke for a Sin-offring, and that is burnt, & aram for a Burnt-offring: and these both, are for the high Priest. And the Ram which is for the Congre∣gation, is spoken of in Lev. 16. and it is the Ram spoken of in the generall addition, Num. 29. and it is called the peoples Ram. And further, they bring for the Congre∣gation, two goat bucks, the one is offred for sinne, and is burnt: the other is the goat sent away. So all the beasts that are offred this day, are found to be fifteene: the two daily sacrifices, and a bullocke, and two rammes, and seven lambes; all of them Burnt-offrings: and two goats, for sinne: the one done without, and eaten at even; the other done within, and burnt: and the high Priests bullocke for Sin, and that is burnt. The service of all these 15. beasts, offred this day, is not (performed) but by the high Priest onely. And if it fall out to be the Sabbath day; the sacrifice added for the Sabbath (in Num. 28. 9.) none doe offer it, but the high Priest. And so the other services of this day, as the burning of the daily incense, and the trimming of the lamps; all is done by the high Priest, &c. Maimony in Iom hakippurim, c. 1. s. 1. 2. The high Priest and his worke this day, figured Christ and his worke of reconciling the Church unto God, Heb. 9. 7. 8. 11. 12. and in that the high Priest performed all the services himself, it signified how Christ should by himselfe purge our sins, Heb. 1. 3. and shewed the weakenesse of the legall priesthood, which served but untill the time of reformation, and then should bee abolished: Heb. 9. 10. and 8. 4. 5. 6. a burnt-offring] these both, were for the Priest himselfe, as after in verse 11. 24. Therefore the other sacrifices are not here mentioned.

Ver. 4. holy] Hebr of holinesse, the Gr. casseth it a [unspec 4] sanctified linnen Coat. This and the rest, were pecu∣liar for this day, and for the service of this day; that is, for making atonement: the other service which was ordinary, hee performed this day in his other priestly garments; as appeareth by v. 23. 24. What the high priests eight ornaments were, which he usually ware, are noted on Ex. 28. 4, &c. & the four that were for this day, are here expressed. These the Hebrewes call his white garments, the other his gol∣den garments, because some were made with gold threed woven in them. These foure, were made of fixe double twisted threed; and they were of flaxe onely, saith Maim. in the Implements of the Sanctu∣ry, c. 〈◊〉〈◊〉. s. 3. It figured the base estate of Christ here on earth, and how he shold without worldly glo∣ry performe the worke of our redemption: Esay 53. 2. 3. &c. but with purity, innocency and holinesse. Putting on justice, and it clothed him: his judgment, was as a robe and a Miter; Iob 29. 14. his flesh] in Greeke, his skinne: the secret parts are hereby meant: see Exodus. 28. 42. Com∣pare herewith, Ezekiel 44. 17. 18. there these foure linnen garments are mentioned, and no o∣ther: and that is a mysticall prophesie of the state of the Church under the gospell: where the Priests have no other attire, then for atonement or expiation day; which mystery is opened, in 2 Corinth. 5. 19. garments of holinesse] in Greeke, holy garments. wash his flesh] that is, as the Greeke translateth, wash all his bodie. Sol. Iar∣chi here noteth, that hee was charged to wash him-selfe every time that hee changed (his garments;) and he changed them five times, &c. This washing sig∣nified his cleansing or sanctification, by repen∣tance and faith in Christ, Hebewes 10. 22. the garments figured the justice and salvation where∣with by faith in Christ he should be clothed, Psal. 132. 9. 16. which they onely that are sanctified, doe put on. When the Priest put off these gar∣ments, and put on other, hee washed againe, vers. 24. It figured also the holinesse and purity that should be in Christ himselfe, in whom was no sinne, 1 Ioh. 3. 5. and put them on] This was after the performance of his other morning servi∣ces, which were due every day, and to be done in other garments. The order whereof is said to be this. About midnight (for the high Priest might not sleepe all that night, lest any accident of un∣cleannesse, such as is spoken of in Deut. 23. 10. should befall him,) they went about the taking away of the ashes (from the altar) and ordered the wood, &c. untill at breake of the day, they began to kill the daily sacrifice; then they hanged a fine-linnen cloth, betweene the high Priest and the people. And he put off his common clothes, and washed himselfe, and put on the golden clothes, (those eight mentioned in Exod. 28.) and sanctified (that is, washed) his hands and his feet, and killed the daily sacrifice, and tooke the blood & sprinkled it on the altar. After that, he went in∣to the holy place, and burned the incense of the morning. and trimmed the Lampes, and burned the flesh of the dayly sacrifice, and the meat offring and drinke offring of the same, as was done every day. After the daily sacrifice, hee offred the bullocke and the seven lambes, which were appointed more for that day, (Num. 29. 8.) Afterwards, he sanctified his hands & his feet, and put off his golden garments; and washed himselfe, and put on his white garments, and sanctified his hands and his feet, and came to his bullocke, (spoken of in v. 6.) &c. Maim. in Iom hakippurim, ch. 1. s. 6. & ch. 4. s. 1. and Talmud Bab. in Ioma, ch. 3.

Ver. 5. a Sin-offring] figuring Christ, who shold [unspec 5] be a Sin-offring for his Church, 2 Cor. 5. 19. 21. and these goats, the one was killed, v. 15. the other sent away alive, v. 21. to signifie, how Christ suffe∣ring for our sinns, should be put to death in the flesh, but quickned by the Spirit, 1 Pet. 3. 18. The He∣brews write, that these two goats were to bee alike to see to, of equall stature, and price; and to be taken both at one time. Maimony in Iom hakipp. chap. 5. sect. 14. Burnt-offring] which was offered after

the former Sinne-offring, and in other garments, ver. 24. and signifyed (besides reconciliation,) a new and holy life, through the grace of Christ; af∣ter the purging us from our sins, Rom. 12. 1. See the notes on Lev. 1.

Vers. 6. for himselfe] or, which shall be his owne: [unspec 6] and so Sol. Iarchi hence teacheth, that it was to be of his owne, and not of the congregations: and Targum sonathan expoundeth it, of his own goods. This was the first sacrifice which was peculiar for this day, and for the worke of Reconciliation: which be∣ginning with the Priest himselfe, sheweth the im∣persection of that legall priesthood; and the impos∣sibility thereof to bring men to God. So the Apo∣stle teacheth, that every high Priest, was himselfe also compassed with infirmitie; by reason whereof he ought as for the people, so for himselfe to offer for sinnes. Thus the Law, made men high Priests, which had infirmitie; but the word of the oath, which was since the Law, maketh the Son (of God) who is perfected for ever, Hebr. 5. 1. 2. 3. and 7. 28. and for his house] in Chaldee, for the men of his house. And hereby the Hebrewes understand all the Priests: see after on vers. 11. As in all sinne∣offrings, they laid their hands on the head of the sacrifice, confessed their sinnes, and then killed it, Lev. 4. so was the order of this: which the He∣brewes have declared thus. After that the Priest had washed his body, put on his white garments, and sanctified his hands and his feet; he came to his bul∣locke, which (afterward in Solomons Temple) stood betweene the por••ch and the Altar, with the head ther∣of to the south, and the face to the west; and the Priest stood eastward, with his face to the west, and laid both his hands on the head of the bullocke, and confessed, say∣ing. O God I have sinned, done iniquitie and trespassed before thee, I and my house: I beseech thee O Lord make atonement now, for my sinnes, iniquities and trespasses which I have commited before thee, I and my house; as it is written in the law of Moses thy servant. For in this day be shall make atonement for you &c. (Lev. 16. 30) Ma•• in Iom hakipp. c. 4. s. 1. and Talmud in Ioma, c. 3.

Ver. 7. present them] Hebrew, make them to stand: After the slaying of his own sin-offring, the Priest [unspec 7] came to the North-side of the Altar, and two with him, the one called Sagan [who was the second chiefe priest, next in order to the high Priest,] on his right hand; and the other called Rosh beth ab, [that is, the chiese of the house of the father, or prin∣cipall houshold, as 1 Chron. 24. 6.] on his left hand; and there the two goats were presented, with their faces to the West, and their back parts to the East. Tal∣mud in Ioma. ch. 3. Mai. in Iom. hakip. c. 3. s. 2. at the doore] that is, within the court-yard: see the notes on Lev. 8. 3

Vers. 8. give lots] that is, cast lots; the Greeke [unspec 8] translateth, impose (or put lots;) The manner is said to bee thus. The two lots, the one had written upon it, FOR IEHOVAH, and on the other was written, FOR: A SCAPE-GOAT: and they might be of any matter, either of wood, or of stone, or of ma••tall: but the one might not bee great, and the other little; the one of silver, and the other of gold; but both alike. And they were of wood: But in the se∣cond Temple they made them of gold. And they put the two lots in one vessell, which was a common vessell, and of wood; and it was called Kalphi. On the east part of the court, on the north side of the Altar, there they set the Kalphi. The goats were set with their faces towards the west, and their binde parts to the East. The high Priest came, with the Sagan (or second Priest) at his right hand, and Rosh beth ab at his left: and the two goats stood before him, the one on his right hand, the other on his left. He shaked the Kalphi, and tooke out of it the two lots with his two bands, in the name of the two goats: & opened his hand. If the Lords lot were in his right hand, the Sagan sayd to the high Priest, hold up thy right hand on high: if it were in his left, then Rosh beth ab sayd unto him, hold up thy left hand; and he laid the two lots on the two goats; the right on that which was at his right hand; and the left, on that which was at his left. Maimony in Iom hakippurim, ch. 3. sect. 1. 2. 3. This casting of lots was, that the Lord (of whom the whole disposi∣on of the lot is, Prov. 16. 33.) might shew which of the two goats he would have to dye, and which to live: and it figured, how the suffrings of Christ (who was to be put to death in the flesh, but quickned by the Spirit, 1 Pet. 3. 13.) should be no other then whatsoever Gods hand, and his counsel determined before to bee done, Act. 4. 28. for Iehovah] in Chaldee, for the name of the LORD: so after. the Scape goat] called in Hebrew A∣zazel, that is, the Goat-gone-away; which the Greeke translateth Apopompaion, Sent-away: the Chaldee, & many interpreters keepe the Hebrew name untranslated: and it is thought to bee the name both of the Goat, and of the place wherein∣to he was sent in the wildernesse, as verse 10. so by Sol. Iarchi it is expounded, a strong and hard moun∣taine, &c.

Ver. 9. did ascend] that is, did light, or fall: which [unspec 9] is said here to ascend or come up, because it was first taken up out of the vessell, and after was laid upon the beast. So in vers. 10. and elsewhere, Lots are said to ascend or come up, as in Iosh. 18. 11. somtimes to come-forth (as out of the vessell,) Numb. 33. 54. Ios. 19. 1. and sometimes to fall, as Ion. 1. 7. 1 Chr•• 26. 14. Act. 1. 26. make him] that is, as the 〈◊〉〈◊〉 explaineth it, offer him, for sin: the manner is after shewed in vers. 15. by killing him; to figure out the death of Christ, according to the flesh. Sol. Iarchi expoundeth it thus, when he layeth the Lot upon 〈◊〉〈◊〉 he shall call him by this name saying, A Sin-offring for the Lord.

Ver. 10. presented alive] after that the Priest hath killed his owne bullocke and the other Goat, whose lot was to die: ver. 11. 15. 20. In the meane time, after the casting of these lots; the Hebrewes say, that the Priest bound a long piece (they call it 〈◊〉〈◊〉 tongue) of scarlet, of two shekels weight, upon the hea〈…〉〈…〉 the Scape-goat, and set him before the place of his send∣ing away; and the other which was to bee killed, before the place of his killing, and then he killed the Sin-offring bullocke, which was for himselfe. Maimony in I〈…〉〈…〉 kip. ch. 3. sect. 4. and Talman Ioma. c. 4. to make atonement] as the Goat which was slaine, was for atonement or expiation, v. 16. 17. so was the live

goat, as here, and in vers. 21. 22. so that both of them were figures of Christ, who is the atonement (or propitiation) for our sins, 1 Ioh. 2. 2. & 4. 10. for a scape goat] or, to azazel, which is by some thought here to meane the place in the wildernes, where this goat was let goe.

Vers. 11. shall make atonement] laying his hands [unspec 11] on the head of the beast, confessing and asking pardon of God for his iniquities, trespasses & sins; as is before noted on verse 6. This he was to doe for himselfe first, and for his house: that being re∣conciled to God, hee might be fit (as a figure of Christ,) to make atonement for the people. Of this the Hebrew doctors say, (speaking of the pra∣ctice in the ages following:) hee came to his bullocke the second time, and laid both his hands on the head thereof, and confessed a second confession, for himselfe, and his house, and for the sonnes of Aaron (all the Priests) and asked mercie of God, and then killed the bullocke. Maimony, in Iom. hakipp. c. 4. s. 1. So elsewhere (in the same treatise, ch. 2. s. 6.) he men∣tioneth three confessions which the Priest made this day. One which he made for himselfe at the first, a se∣cond, which he made for himself with the other Priests, and both these were upon the bullocke of Sinne-offring which was for himselfe. And the third confession was for all Israel, upon the Scape goat. for his house] that is, saith Sol. Iarchi, for his brethren the Priests, for they all are called his house, as it is written, O house of Aaron, blesse ye the Lord, Psal, 135. 19. And all their atonement was not, save for the uncleannes of the Sanctuarie, and holy things thereof, as in verse 16. That he made atonement for the Priests, is expresly mentioned, in v. 33.

Ver. 12. shall take a censer] after the bullock was [unspec 12] killed, before the blood was sprinkled, this service of burning incense came betweene, as to prepare the way into the holy place, by the cloud (the smoke of the incense upon the Mercie-seat, verse 13. 14. So Christ before he entred with his owne blood into the most holy place of heaven (Heb. 9. 11. 12. 24.) prepared and sanctified himselfe and his way, by prayer, (which was figured by in∣cense, Rev. 8. 3. 4.) Ioh. 17. Matt. 26. 36. &c. This Censer or Fire-pan (as the word is Englished in Ex∣odus 27. 3.) is called in Greeke Pureion, that is, a Fire vessell; in the new Testament never so named, but Libanotos, an Incense vessel or Censer, Rev. 8. 3. 5. where mention is made of a golden Censer. Of this here, the Hebrewes say; Every (other) day, he whose duty it is to use the Censer, putteth coles in a censer of silver, &c. but this day the high Priest putteth coles in a censer of gold. Maimony in Iom. hakipp. c. 2. sect. 5. before Iehovah] this was the burnt-offring al∣tar, in the courtyard, where fire alwaies burned: but from this manner of speech, the Hebrewes say they tooke the fire from that part of the Altar, which was next to the west, (that is, towards the Sanctuarie:) Maimony, ibidem. chap. 4. sect. 1. So Iarchi expoundeth it, from that side (of the outer∣altar) which is before the doore, and that is the west side. of incense] the making, and signification hereof, is shewed on Exodus 30. 34, &c. It figured the prayers and mediation of Christ: Psal. 141. 2. beaten-small] it was beaten the evening be∣fore this day: see the notes on Exodus 30. 34. 36. This beating of the incense, figured the agonie of Christ in his prayers before his death, which hee offred up with strong crying and teares: Luke 22. 44. Heb. 5. 7. within the veile] meaning the second veile, (as the Apostle calleth it, Heb. 9. 3.) and so into the most holy place: a figure of heaven it selfe, into which the incense of Christs prayer and mediation should come before God, for his Church, Heb. 9. 24. Rev. 8. 3. 4. Maim. (in Iom ha∣kippur. c. 1. s. 7.) telleth how the Sadducees, which were in the dayes of the second Temple, sayd that the incense for atonement day, was to be put upon the fire in the Temple, without the veile; and when the smoake thereof ascended, it went into the Holy of holies; and their reason was this, because it is written (in Lev. 16. 2.) I will appeare in the cloud upon the Mercie-seat; they said that was the cloud of the incenso: but our wise men (faith he) have taught, that the incense was not burnt but in the holy of holies before the Arke; as it is written (Levit. 16. 13.) upon the fire before the Lord. And forasmuch as they were carefull, in the second Temple, lest the high Priest should incline to the Sadducees, side; they did sweare him, in the evening of Atonement day: the Messengers of the Synedrion, saying unto him: Wee adjure thee by him that hath caused his name to dwell in this house, that thou shalt not change (or alter) any thing of all that wee doe say unto thee.

Vers. 13. the cloud of the incense] that is, as the [unspec 13] Greeke translateth it, the vapour of the incense. This cloud covering the Mercie-seat, figured the medi∣ation of Christ, by which Gods wrath is turned from his church; as is after said, that he dye not. Com∣pare Revel. 8. 3. 4. The manner of doing this ser∣vice, they say was thus; the High Priest tooke the Censer with fire in his right hand, and the Cup with in∣cense in his left, &c. and went within the veile, till hee came at the Arke: there ••ee put the Censer betweene the two barres. And in the second Temple, where there was no Arke, he put it upon a stone there set: &c. And he filled the palme of his hand with incense, and put it upon the coles in the censer: and stayed there till the house was full of smoake, and went out. And he went out backward by little and little, with his face to the holy place, and his backe to the Temple, untill he came with∣out the veile. Then prayed he there in the Temple, after hee was come out, but a short prayer: that the people might not be afraid, and test they should say, hee is dead in the Temple. Maimony in Iom hakippurim, chap. 4. sect. 1. Chazkuni here saith, It is said before (in verse 2.) In the cloud I will appeare, &c. and to the end▪ that the might not behold the Majestie of God, as it is written, No man shall see me and live, (Exod. 33. 20.) it was necessary that he should first, darken the house with incense, and after that, he brought the blood in th••∣ther. upon] or, over the Testimonie, that is, o∣ver the Tables of the Law, which were in the Ark: see Exod. 25. 16. and 31. 18.

Vers. 14. blood of the bullocke] which was killed [unspec 14] for his owne sinnes, verse 6. 11. and which had beene given (as the Hebrew doctors write) unto one to stirre the same. Hence the Apostle obser∣veth

how the high Priest went in, not without blood, which he offred for himselfe, &c. wherein he figured Christ, who should enter heaven, not by the blood of Goats and Buls, but by his owne blood, Heb. 9. 7. 11. 12. though his blood was shed, not for himselfe, (in whom was no sinne,) but for our iniquities. sprinkle with his finger] this was one sprinkling, as Sol. Iarchi and others doe note; and besides this, he after sprinkled seven times. upon] Hebr. on the face, that is, the upper part; which the Greek translateth but upon: and so the Hebrew it selfe as, in verse 15. and before] Hebrew and to the face: so in verse 15. seven times] a number oft used in the legall services; it signified a full and perfect applying, and purging by the blood of Christ: see Levit. 46. and compare Heb. 9. 14.—23. 1 Pet. 1 2. The Hebrewes understand these seven times, to be besides the former, and so to be eight in all: they relate the order of it thus. He killed the bullocke of the sin-offring which was for himselfe, and the goat on the which the Lot fell for the Lord. And he caried their blood into the Temple, and he sprinkled of the blood of them both, in this day, three and fortie sprinklings. First he sprinkled of the blood of the bullocke, eight sprinklings, in the most holy place, be∣tweene the barres of the Arke; neere the Mercie-seat, within an hand-bredth: as it is said, AND BEFORE THE MERCY-SEAT, HE SHALL SPRIN∣KLE, &c. (verse 14.) And he sprinkled there, one a∣bove, and seven beneath. By word of mouth wee have beene taught, that this which is said, SEVEN TIMES, is more then the first sprinkling. And he counted them one, two, three, &c left hee should forget, And after∣ward, he sprinkled of the goats blood, betweene the bars of the Arke eight times; one above and seven beneath; and counted them, as the former. And he turned and sprinkled in the Temple, upon the veile, of the bullocks blood, eight times, one above and seven beneath; for soit is said, OF THE BLOOD OF THE BVL∣LOCK, VPON THE MERCY-SEAT, AND BEFORE THE MERCIE-SEAT. And he turned and sprinkled of the goats blood likewise, upon the veile, eight times; one above and seven beneath; (verse 15.) and counted them as the former. And afterwards, hee mixed together the two bloods, the bullockes blood, and the goats blood. And sprinkled of them both foure times, upon the foure horses of the golden altar which was in the Temple, (verse 18.) and seven times on the midst if the same altar, (verse 19.) And at all these three and fortie sprinklings, he dipped his finger in the blood, one dipping for every sprinkling; and sprinkled not twise with one dipping. And the rest of the blood, he poured at the westerne bottome of the (brazen) altar that was without. Maimony, in Iom hakippurim, c. 3. s. 4. 5.

V. 15. he shall kill the goat] after he had sprinkled [unspec 15] of the bullocks blood, for himselfe, hee left it in the Temple, upon a base of gold that was there; and after∣ward went out of the Temple, and killed the goat: saith Maimony ibidem chap 4. sect. 2. for the people] that as he had offred for himselfe, so he might doe, for the ignorances of the people, as the Apostle saith, Heb. 9. 7. within the veile] into the most holy place, a figure of heaven, whither Christ the fore-runner, entred for us; and whither also our hope, the sure Anker of our soules, entreth by him: Heb. 6. 19. 20. and 10. 19.—23.

Vers. 16. because of] or, from the uncleannesses, [unspec] that is, purging it from them. Hereby appeareth the horrour of sinne: for though the people never went into the Holy place, much lesse into the Most holy; yet such was the power of their iniquities, that the holy Altar, Arke and Sanctuarie it selfe was defiled in the sight of God, and could not bee cleansed without blood: so our sinnes doe defile Gods Church, and his most holy ordinances there∣in, and doe come up into heaven it selfe; wherein, to we can have no entrance but by the blood of Christ, cleansing us and our way, and purging our consciences from dead workes, to serve the living God: Heb. 9. 7. 11. 14. &c. and all] or, in all their sinnes: see after, on verse 21. that dwelleth] that is, is placed and remaineth; the Greeke transla∣teth builded: unto which phrase Paul hath refe∣rence, speaking of Christs greater and more per∣fect tabernacle, not made with hands, that is, not of this building, Hebr. 9. 11. The Temple of his bodie, (Ioh. 2. 21.) and veile of his flesh, (Hebr. 10. 20.) were by imputation of our sinnes made as unclean, and sprinkled with his owne precious blood; that he might reconcile us unto God. Esa. 53. 2 Cor. 5. 19. 21. It was necessary that (Moses Tabernacle, and Solomons Temple,) the patternes of things in the hea∣vens, should be purified with these (sacrifices foremen∣tioned:) but the heavenly things themselves, with bet∣ter sacrifices then these. Heb. 9. 23.

Vers. 17. not be any man] neither of the people, [unspec] nor of the Priests: onely the high Priest himselfe performed this service in the fight of God. Figu∣ring herein our high Priest Christ Iesus, on whom God laid the inquitie of us all, Esa. 53. 6. who his 〈◊〉〈◊〉 selfe, bare our sinnes, in his owne body on the tree, 1 Per. 2. 24. who hath by himselfe purged our sinnes, Hebr. 1. 3. and God by him hath reconciled all things 〈◊〉〈◊〉 himselfe, even by him; whether they be things in earth, or things in heaven, Colos. 1. 20. no creature hel∣ping, no nor comprehending the riches of his grace, wherein he hath abounded towards us, in 〈◊〉〈◊〉 wisedome and prudence, and hath gathered together in one all things in Christ, both which are in the hea∣vens, and which are on earth, even in him, Eph. 1. 8. ••0. These things, the Angels desire to looke into, 1 Pet. 1. 12. and now unto the Principalities and powers in heavenly-places, is made knowne by the Church, the manifold wisedome of God, Eph. 3. 10.

V. 18. shall goe out] from the most holy place. to the Altar] of incense which stood in the holyplace. and of the blood of the goat] both bloods mixed together in a basin; as before is noted. and put] Hebr. and give: so this was a striking of his finger with the blood upon the hornes. And hee beg•••• (they say) at the Northeast horne; so to the Northwest then to the Southwest, and so to the Southeast: Maimo∣ny in Iom hakipp. chap. 4. sect. 2. And of this, when God first appointed the Altar to be made, he said, Aar on shall make atonement upon the hornes of it, 〈◊〉〈◊〉 in the yeere; with the blood of the Sin-offring of at 〈…〉〈…〉∣ments: Exod. 30. 10. This Altar being for incense, which figured praiers, (Psal. 141. 2.) and the horses

signifying the power of Christs mediation, (as from which voices or answers to the praiers of the saints were heard, Revel. 9. 13.) the cleansing of them by the blood of the Sin-offring, shewed how the infirmities in the faith & praiers of the Saints, are to bee holpen and purified by the death and blood of Christ.

Vers. 19. blood upon it] After the Priest had put blood upon the foure hornes: he removed the coles [unspec 19] and ashes which were on the golden altar, so that the gold appeared: then he sprinkled of the mixed blood, on the cleane place of the altar, seven times; by the south side, by the place where he had finished the putting ther∣of upon the hornes. And he went out, and poured the re∣sidue of the blood, at the westerne bottome of the (bra∣zen) altar that was without, Maim, in Iom hakipp. chap. 4. sect. 2. seven times] for a full and per∣fect purification, as in verse 14. from the un∣cleannesses] the imperfections and sinnes, which the people fell into, in their most holy service and prayers.

Vers. 21. shall impose] or, shall lay both his hands, [unspec 21] which he now did in the name of the people, by this signe discharging them, and laying the bur∣den of all their sinnes upon the beast, a figure of Christ. See the notes on Levit. 1. 4. and all their sinnes] or, in, or with all their sinnes: But the Greeke translateth it and: and so the Hebrew often signifieth, as is noted on Gen. 2. 3. and on Exod. 17. 10. These three, comprehend sinne of all sorts, which the Priest confessed in generall, with the three names here used, (as in the ages following is recorded;) and asked mercy also for them all, saying, Oh Lord, thy people the house of Israel, have sinned, and done iniquitie, and trespassed before thee: Oh Lord make-atonement now for the sinnes and for the iniquities and for the trespasses that thy people the house of Israel, have sinned, and unrighteously done, and tres∣passed before thee: as it is written in the law of Moses thy servant, that in this day, he shall make-atonement for you, &c. Maimony in Iom hakipp. chap. 4. sect. 2. shall put] Hebr. shall give, that is, affixe or fa∣sten them upon the head of the goat; which being also figure of Christ, shewed how our sinnes should be imputed unto him, and God would lay upon him the iniquitie of us all; that hee which knew no sinne, should be made sinne for us, Esa. 53. 6. 2 Cor. 5. 21. a fit man] or, a man appointed and prepa∣red: Hebr. an opportune ( a timely) man: which the Greeke translateth aready man; the Chaldee, a man that is prepared (or appointed) to goe: and Sol. Iarchi expoundeth it, appointed for it from the day before. Of this, the Hebrewes write, that (in the ages af∣ter,) the live goat was led away by one of the Priests thereto appointed: unto a rocke in the wil∣dernesse, twelve miles, (that is, ninetie furlongs) di∣stant from Ierusalem. Every mile (they say) was se∣ven furlongs and an halfe. They made ten boothes be∣tweene Ierusalem, and that rocke in the wildernes; betweene every boothe, there was a miles space: and in every boothe one man or more, that some might accompany him that led the goat, from one boothe to the next. So there being a mile (that is, two thousand cubits) betweene boothe and boothe, that was a Sabbaths dayes journey: and so farre they might accompany him. And there remained betweene the last boothe and the rocke in the wil∣dernesse, two miles. At every boothe, they said unto the man, loe here is meat, and here is water, if his strength failed him, and hee had need to eat, hee might eat: but there never was man (they say) that needed so to doe. [And without necessitie no man might eat, for it was their most solemne Fast.] From the last boothe, they went not with him to the Rocke, but halfe way (one mile, their sabbath daies journey,) and stood a farre off, to see what he did with the goat. When he had put the goat downe the Rocke, they (at the boothes aforesaid) waved with linnen clothes (or white flagges) to the end that they in Ierusalem, might know that the goat was come to the wildernesse. Talmud in Ioma, chap. 6. and Maimony in his Comment thereon, and in his Misneh, in Iom hakippurim, chap. 3. sect. 7. &c. Of their sabbath dayes journey, see the notes on Ex∣odus 16. 29.

Vers. 22. all their iniquities] by this it appeareth, [unspec 22] that as the killed goat figured Christ killed for the sinnes of his people: so this living goat, figured him also, who bare our griefes, and caried our sor∣rowes; and on whom God laid the iniquity of us all: Esa. 53. 4. 6. And because Christ was not onely to dye for our offences, but also to rise againe for our ju∣stification, Rom. 4. 25. to be crucified through weake∣nesse, yet to live by the power of God, 2 Cor. 13 4. to be put to death in the flesh, but quickned by the Spi∣rit, 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed, could not make alive againe; therefore God appointed two; that in the slame beast, Christs death, in the live beast, his life and victory might be fore shadowed. Heb. 9. 23. 24.—28. See the like mysterie in the two birds, for the clean∣sing of the Leper, Levit. 14. 6. 7. Or, the sending of this goat into the wildernesse, (as the former was sacrificed in the Sanctuarie,) might figure out the salvation of Christ communicated with the gentiles and peoples of the world, as Esa. 42. 1. 4. 11. and 49. 6. For the wildernesse is sometime used to signifie peoples; Ezek. 20. 35. The Hebrewes say; The scape goat made-atonement for all the transgressi∣ons of the Law, both the lighter, and the more heavy transgressions, whether done presumptuously, or igno∣rantly, whether they were knowne unto a man, or un∣knowne; all are expiated by the Scape-goat, if so be the partie doe repent. Maimony in treat. of Repentance, chap. 1. sect. 2. This goat was but a shadow of Christ: and unto repentance, must be added faith: sor God hath set him forth, to bee a propitiation through faith in his blood: Rom. 3. 25. land of separation] or a land cut-off, a land separated, to weet, from other lands, or from all people: that is, as the Chaldee translateth it, a land that is not inhabited; which the Greeke calleth Abaton, waylesse, or in∣accessibles; where no man goeth: afterward Moses calleth it a wildernesse. Or it may meane, a place de∣creed of and determined whither to send him: for the Hebrew word sometime signifieth a decree, Iob 22. 28. Dan. 4. 17. Hereby was figured the ut∣ter

abolishing of our sinnes by Christ; both from the face of God, that they should not appeare a∣gainst us before him, to be imputed unto us: and also from us, that sinne should have no more dominion over us, nor we serve it any longer; but having our consciences purged from dead workes, should serve the living God. 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace, saith unto God, Thou wilt cast all their sinnes, into the depths of the sea; Mich. 7. 19. And this word which Moses here useth, is not elsewhere used in like sort for a land, but for cutting off of other things, and in particular is applied to Christ, working our redemption, that hee was cut-off out of the land of the living, Esa. 53. 8. which the holy Ghost expoundeth thus, his life was taken from the earth, Act. 8. 33. and whereof himselfe spea∣king said, whither I goe, ye cannot come: Ioh. 13. 33. That eternall Spirit through which Christ offred himselfe without spot unto God, (Heb. 9. 14.) and by which he was made-alive after death (1 Pet. 3. 18.) inabled his flesh or manhood, to suffer such things as no other creature could come neere un∣to: and thereby Sin is put-away, and the body of sinne, abolished, Heb. 9. 26. Rom. 6. 6. The Hebrewes say, of this goat sent away, that the man which ca∣ried it, threw it downe the rocke, and so it dyed: Thalmud in Ioma, chap. 6.

Vers. 23. Aaron shall come] whiles the goat afore-said [unspec 23] was going to the wildernesse, these services following began, and other after them in this or∣der as the Hebrewes have recorded; After he hath sent away the goat, by the hand of him that led him, hee returneth to the bullocke and goat, wholse blood hee had sprinkled within (the Sanctuarie) and openeth them, and taketh out their fat, which he putteth in a vessell, to burne them upon the Altar. And he cutteth the rest of their flesh into great pieces, but one cleaving to another, and not parted asunder: and them he sondeth by the hand of others, to be caried out to the place of burning (with∣out the campe, Levit. 16. 27.) When the (Scape-) goat is come to the wildernesse, the high Priest goeth out into the womens court, to read the Law. And whiles hee is reading, they burne the bullocke and the goat in the place of the ashes (without the citie:) therefore hee that seeth the high Priest when he readeth, seeth not the bul∣locke and the goat burnt. When he readeth, all the peo∣ple stand before him: and the minister of the Congrega∣tion taketh up the booke of the Law, and giveth it to the Chief of the congregation, and he to the Sagan (or second chiefe Priest) and the Sagan giveth it to the high Priest, who standeth up when he receiveth it, and stan∣deth and readeth the 16. of Leviticus, and Levit. 23. 27.—32. &c. And when he readeth, he blesseth (God) before and after, &c. After this hee putteth off his white garments, and washeth himselfe, and putteth on his golden garments, and sanctifieth his hands and his feet, and offreth the goat, which is for the generall addi∣tion to this daies service (Numb. 29. 11.) and offreth his owne ram, and the peoples ram, as it is said, AND HE SHAL COME FORTH, AND SHALL MAKE HIS BVRNT-OFFRING, AND THE BVRNT-OFFRING OF THE PEOPLE: Lev. 16. 24. And he burneth (on the altar) the fat of the bullocke and of the goat that were burnt (without the campe;) And he offreth the daily evening sacrifice, [the Lambe. Numb. 28. 3.] and trimmeth the Lempes, as on other dayes, (Exod. 27. 21.) After this, he sancti∣fieth his hands and his feet, and putteth off the golden garments, and putteth on his owne (common) garments, and goeth to his house; and all the people doe accompa∣ny him to his house; and he keepes afeast, for that he is come out in peace, out of the Sanctuarie. Maimony in Iom hakippurim, chap. 3. sect. 7. 11. and chap. 4. sect. 2. leave them there] to weet, (as in the a∣ges following,) they left them in some of the holy chambers which were about the Sanctuarie, Ezek. 44. 19. Of this, the Hebrewes write, The white garments, wherein he served on the fasting day, he never served in them the second time; but they were laid upon the place where he put them off; as it is said, HE SHAL LEAVE THEM THERE; and they might not be put to any use. Maim. in Keleihamikdash (or, Implements of the Sanctuarie,) chap. 8. sect. 5.

Vers. 24. wash his flesh] that is, as the Greeke [unspec] translateth, his body: so he washed before hee put on the linnen garments, verse 4. and this was an usuall rite, so oft as hee shifted his clothes; as from this place the Hebrewes teach, saying; Every time that he changeth garments, and putteth off garments, and putteth on other garments, he is charged to wash or baptise.) And the high Priest washed five times, and sanctified (that is, washed his hands and feet) ten times this day. As, at first hee put off his common garments which he wore, and washed [or baptised his whole body] and came-up and wiped himselfe, and put on the golden garments, and sanctified his hands and his feete. A•••• he killed the daily sacrifice, and trimmed the Lampes, &c. and offred the bullocke and 7. lambs. And after that he sanctified his hands and his feete, and put off the golden garments, and washed and wiped himselfe, and put on the white garments: and sanctified his hands and his feete, and served the service of the day, [as is before shewed] Afterwards, hee sanctified his hands and his feete, and put off the white garments, and washed him-selfe and wiped, and put on the golden garments, and sanctified his hands and his feete; and offred the God for sinne, which was added to this dayes service, and his owne Ram, and the peoples Ram, which were burnt∣offrings: and burnt on the altar the fat of the bullock•• and goat that were burnt without, and offred the day evening sacrifice. And after that, he sanctified his hands and feete, and put off the golden garments, and washed and wiped himselfe and put on the white garments and sanctified his hands and feete; and went into the most ho∣ly place, and brought out from thence the incense〈…〉〈…〉 and the censer; and after that sanctified his hands and his feete, and put off the white garments: and washed and wiped himselfe, and put on the golden garments, and sanctified his hands and feete, and burnt the evening in∣cense due for every day, and trimmed the Lamps; and sanctified his hands and feete; and put-off the golden garments, and put on his common garments, and were out. All these washings and sanctifyings were in the Sanctuary, except the first washing which he might die without, &c. If the high Priest were an old man, 〈◊〉〈◊〉 sicke: they tooke off the cold from the water by 〈◊〉〈◊〉 made hot in the fire, or by mixing hot water with the

cold. All other dayes the high Priest sanctifieth his 〈◊〉〈◊〉 and feet from the Laver [of brasse] as the other Priests doe: but this day, for honours sake, he sanctifi∣eth from a golden vessell. Maimony in Iom hakipp. chap. 2. sect. 2. 3. 4. 5. Of these and the like, the Apostle saith; their services stood onely in meats and 〈◊〉〈◊〉, and divers baptismes (or washings,) and car∣nall or dinantes imposed on them, untill the time of refor∣〈…〉〈…〉 (or bettering:) Heb. 9. 10. which spiritually taught them and us, to draw neere with a true heart, and full assurance of faith, having our hearts sprinkled from an evill conscience, and our bodies washed with pure water; Heb. 10. 22. See the notes on Exod. 30. 19. 20. his garments] his ordinarie high Priests garments, appointed in Exod. 28. wherein he was to performe his daily service in the sanctuarie. Sol. Iarcht expoundeth it, the eight garments wherein hee serveth all daies of the yeere. shall make] or, shall doe, that is, shall offer his burnt offring, that was the Ram, in verse 3. and the peoples ram, vers. 5. which figured the accomplishment of their atonement, Levit. 1. 4. and the presenting of themselves un∣to God, as new creatures, to performe unto him their reasonable service; Rom. 12. 1.

Vers. 25. shall burne] or shall perfume: for the bur∣ning [unspec 25] of the fat upon the altar, and the burning of the body without the campe, verse 27. Moses expres∣seth here and usually by two divers words. What the fat signified, is noted on Ex. 29. 13. Lev. 3. 3. upon the Altar] the brazen altar in the courtyard; for on the goldē altar it might not be burnt, Ex. 30. 9.

Vers. 26. he that sent away] that is, as the Chal∣dee [unspec 26] explaineth it, he that led (or caried) away: that fit man forementioned in verse 21. for the scape-goat] Hebr. for (or to) Azazel; which some take here to be the place in the wildernesse. The Greeke translateth it, that which was sent away unto dismission. his flesh] in Greeke, his body: which was a signe that he was uncleane, as Levit. 15. 5. The like is said of the man that burned the red heiffer of whose ashes the water of sprinkling the uncleane, was made, in Num. 19. 8. after∣ward] at evening, for till then hee was uncleane, Levit. 15. 5. After he had beene with the goat, at the Rocke, hee came and remained under the last boothe, (of the ten before noted on verse 21.) untill it was darke: saith Maimony in Iom hakipp. c. 3. s. 7.

Vers. 27. without the Campe] So the blood of this [unspec 27] Sacrifice was caried into the holy and most holy places; the sat was burned on the altar in the court-yard; the body was burned without the Campe. The mysterie is opened by the Apostle, that Christ cu•• Sin-offring and sacrifice of atonement, and al∣so our high Priest, entred into the holy place of hea∣ven, not with the blood of others, but by his owne blood, and obtained eternall redemption: Heb. 9. 11. 12. 23, And as the bodies of these beasts, were burnt without the campe: so Iesus, that hee might sanctifie the people with his owne blood, suffered without the gate (of Ierusalem:) Let us goe forth therefore unto him, without the campe, bearing his reproach; for here have we no continuing citie, but we seeke one to come: Heb. 13. 11. 14. See the notes, on Levit. 4. 12. & 6. 30.

Vers. 28. his flesh] in Greeke, his bodie: for th•• cause foreshewed on verse 26.

Vers. 29. a statute for ever] Hebr. for a statute of [unspec 29] eternitie: that is, an everlasting ordinance. Meaning from yeere to yeere, till the ever of the Iubilee (as the Iewes use to speake) that is, till Christ should come, in whom all these figures have an end. So ever is ended at the Iubilee, as is noted on Exod. 21. 6. tenth day] This service being done up∣on this day, every yeere; shewed the inabilitie both of this Priesthood and of these sacrifices, to make atonement in deed for the people; as it is written; For the Law, having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offred yeere by yeere con∣tinually, make the commers thereunto perfect. For then would they not have ceased to be offred, because that the worshippers once purged, should have had no more con∣science of sinnes? But in those, (there is) a remembrance againe of sinnes every yeere. For it is not possible that the blood of buls and of goats, should take away sinnes. Wherefore when [Christ] commeth into the world hee saith: Sacrifice and offring thou wouldest not; but a bo∣dy hast thou prepared me. Heb. 10. 1. 5. The com∣mandement of fasting & sanctifying this tenthday, is againe repeated in Levit. 23. 27.—32. the sacri∣fices which it should have more then other dayes, are expressed in Numb. 29. 7.—11. And the Iubi∣lee (which was every fiftieth yeere) began and was soiemnly proclaimed with trumpet, upon this tenth day, Lev. 25. 8. 9. a shadow of that acceptable yeere of the Lord, the yeere of freedome, which Christ hath proclaimed by the trumpet of his Gos∣pell, Luke 4. 18. 19. 21. 2 Cor. 6. 2. afflict your soules] the Greek translateth, humble your soules: by the soule, the body also is comprehended, even the whole person, as is noted on Levit. 2. 1. Gen. 12. 5. Affliction or humiliation, is inwardly by godly sorrow for sinne, which worketh repentance, careful∣nesse, indignation, feare, vehement-desire, zeale and re∣venge, 2 Cor. 7. 10. 11. and a judging of our selves, 1 Cor. 11. 31. and loathing our selves for the evils which we have committed, Ezek. 6. 9. Outward∣ly by fasting, and abstinence from all fleshly de∣lights. By the Hebrew canons, they were to ab∣stain this day from five things; from meat and drink; from washing themselves, from anointing, from putting on the shooes (and all fine apparell,) and from carnall copulation. Maimony in treat. of the Rest of the tenth day, c. 1. s. 4. 5. The Scriptures confirm these; as David afflicted his soule with fasting, Psal. 35. 13. Daniel, by it, and by not anointing; Dan. 10. 3. 12. Israel, by putting off their ornaments; Ex. 33. 4. 6. David, by going barefoot, 2 Sam. 15. 30. & wearing sackcloth, Psal. 35. 13. and not washing nor anointing. 2 Sam. 12. 20. 21. Vrias, by not lying with his wife, 2 Sam. 11. 11. But the chiefest of these was fasting, and the day is called the Fast, in Act. 27. 9. and the time by the law, is from evening to evening, begin∣ning the ninth day of the moneth at even, Levit. 23. 32. by which words the Hebrewes gather, that they were to begin to fast and to afflict themselves in the evening of the ninth day next before to the tenth, and so in the end of it, to tary in their affliction a little of the night after the tenth day; and therefore that it

was necessary to adde somewhat of the working day, unto the holy day, both before and after. But they exemp∣ted from this fast, such as were sicke, and all chil∣dren under nine yeeres of age. Maimony in treat of the Rest of the tenth day, chap. 1. sect. 6. and chap. 2. sect. 8. 10. Moreover under this name of affli∣cting themselves, and fasting, the Lord required the putting away of all sinne; and amendment of life; as, to loose the bands of wickednesse; to undoe the heavy burdens, and to let the oppressed goe free, and to breake every yoke; to deale bread to the hungry to cover the na∣ked, and the like; Esa. 58. 6. 7. And so it figured our mortification with Christ; that as in the sacri∣fices killed, his humiliation unto the death, was fore-shadowed, Phil. 2. 8. so by the humiliation of the Church, our suffrings with him were signified; our baptising into his death and buriall, and our wal∣king in newnesse of life, our old man being crucified with him; that the body of sinne might bee destroyed. Rom. 6. 3. 4. 6. 1 Pet: 2. 21. Vnlesse we doe this, we may fast, but the Lord seeth it not; and afflict our soule, but he taketh no knowledge; neither can wee make our voice to be heard on high; Esa. 58. 3. 4. any worke] for this was a solemne sabbath, verse 31. and by ceasing from worke, figured that they which would have expiation and atonement by Christs day, must cease from their owne workes, to doe the worke of God; beleeving in him whom hee hath sent: Heb. 4. 10. Ioh. 6. 29. stranger] in Greeke, Proselyte: by the homeborne, are meant Is∣raelites borne in that land: the stranger, was of the heathens, joyned to the faith and Church of Israel: such were bound to all Israels ordinances. See Exod. 12. 19. 48. 49.

Vers. 30. he shall] that is, God by the Priest (as [unspec 30] verse 32.) shall make etonement (or expiation) to cleanse (or purifie) you. Herein was figured the power and efficacie of Christs Priesthood, and sacrifice: that he expiateth and maketh atonement for our sinnes with God, 1 Ioh. 2. 1. 2. and cleanseth us by his blood and spirit from all sinne: 1 Iohn 1. 7. Ro∣mans 8. 9. 10. 11.

Vers. 31. sabbathisme] or rest: this word the A∣postle [unspec 31] keepeth in Heb. 4. 9. and being joyned to the word sabbath, it noteth an exact and carefull rest: therfore God threatneth to destroy them that did any worke this day Levit. 23. 30. See also the notes on Exod. 16. 23.

Vers. 32. whom he] that is, whom God shall a∣noint; [unspec 32] or, which shall be anointed, as the Greek trans∣lateth whom they shall anoint. Such words are often used without designing any person; as is noted on Genes. 16. 14. By this anointed, the high Priest is meant, Levit. 21. 10. shall fill] that is, shall con∣secrate, see Exod. 29. 9. The Greeke translateth, shall perfect (or consecrate) his hands. Herein he also figured the Sonne of God, who is our high Priest perfected (or consecrated) for evermore, Hebr. 7. 28. garments of holinesse] the foure forementio∣ned, verse 4. called in Greeke a holy stole (or robe:) which word is used in Rev. 6. 11. and 7. 9. 13. 14. where the Saints that came out of their tribulation, are arayed in white stoles (or robes,) which they have washed and made white in the blood of the Lamb Christ. The mysterie of these garments is there touched: and by it we may learne, why the high Priest, in the worke of Expiation, might have none but white garments this day.

Vers. 33. the Sanctuarie of holinesse] that is, as the Greeke translateth, the holy of the holy, meaning the most holy place: into which hee went first with in∣cense and blood: verse 12. 13. 14. 15. 16. the Tent] the Holy place or first Tabernacle; which he secondly expiated, verse 16. &c. all the peo∣ple] in Greeke all the congregation. Because the expi∣ation of the whole Church dependeth thus on the high Priest, so that if he were uncleane, or 〈◊〉〈◊〉 in his ministration, he was in danger of death by the hand of God, (Lev. 10. 1. 2. 3. and 16. 2.) and so the Church should want atonement for th〈…〉〈…〉 sinnes: therfore the high Councell or Magistrat•••• looked carefully unto him, both for his puritie, an•• for information of him in his duty this day. 〈◊〉〈◊〉 is said, that Seven daies before the day of atonement, they separated the high Priest from his owne house, 〈◊〉〈◊〉 his chamber which was in the Sanctuarie: and kept him from his wife, all those seven daies, lest his wife should be in her disease, and so he become uncleane seven daies. [as Levit. 15. 24.] and might not serve. And they appointed with him, an other high Priest; that 〈◊〉〈◊〉 any pollution happened unto him, the other might serve in his stead. Whether the pollution happened unto him before the daily morning sacrifice, or after he had offred the oblations; this (other) that was taken in his stead, needed no institution (or consecration,) but began his ad∣ministration where the first did leave off: &c. D••ring these seven daies, they sprinkled him with the ashes of the heiffer, in the third day after his separation, and is the seventh [according to Num. 19. 10. 12.] which was the evening of Expiation day; lest hee should be def〈…〉〈…〉 by any dead, and not know of it, &c. All the seven daies, they inured him with the services. Hee sprinkled the blood, and burned the incense, and trimmed the la〈…〉〈…〉; and burned the daily sacrifices on the Altar, that 〈◊〉〈◊〉 might be acquainted with the service on Expiation day. And they appointed unto him some Elders, of the 〈◊〉〈◊〉∣ders of the Synedrion (or Councell,) which did read be∣fore him, and teach him the service of the day, and the order of it. And they spake to the high Priest to 〈◊〉〈◊〉 himselfe, lest he should have forgotten, or lest he shall not have learned this thing. And on the even of the Atonement day, in the morning early, they set him 〈◊〉〈◊〉 the East gate, and brought before him, buls and r••••s and sheepe, that hee might bee acquainted and inured with the service. All the seven daies, they restrained him not from meat or drinke: but in the even of Atone∣ment day, they suffred him not to eat much, because meat bringeth sleepe; and they would not suffer 〈◊〉〈◊〉 to sleepe, lest any accident (of the night, as Deut. 23. 10.) should be seene; &c. Maimony in Iom hakipp. chap. 1. sect. 3. 6. and Thalmud. Bab. in Ioma, chap. 1. H•••• ever it were for all these rites; the Lord who 〈◊〉〈◊〉∣red sanctitie and cleannesse in all his Priests 〈…〉〈…〉 times of their service, Levit. 22. 3. required it 〈◊〉〈◊〉 carefully of the High Priest on this day; where he most solemnly figured Christ in his office 〈◊〉〈◊〉 worke; of whom it is said, that In all things it 〈◊〉〈◊〉 ved him to bee made like unto his brethren, that 〈◊〉〈◊〉

might be a mercifull and faithfull high Priest, in things ••••••taining to God, to make atonement for the sinnes of the people. For such an high Priest became us, who is holy, harmelesse, undefiled, separate from sinners, and made higher then the heavens; Heb. 2. 17, and 7. 26.

CHAP. XVII.

A law that all sacrifices must be killed and offred in the Sanctuarie, and no other where, 7, that they might no more sacrifice unto Divels. 8, They that did other∣wise, should be cut off. 10, All eating of blood is forbid∣den upon like penaltie. 13, A law for covering the blood of beasts and birds that were slaine. 15, Against eating the flesh of any carkasse, or of any torne thing; and how they that did it, should cleanse themselves.

ANd Iehovah said unto Moses, saying. [unspec 1] [unspec 2] Speake unto Aaron, and unto his sonnes, and unto all the sonnes of Isra∣el; and say unto them: This is the thing, which Iehovah hath commanded, saying. Every man of the house of Israel; that killeth [unspec 3] an Oxe, or Lamb, or Goat, in the Camp; or that killeth it out of the Camp: And bring∣eth [unspec 4] it not, unto the doore of the Tent of the congregation; to offer an oblation to Ieho∣vah, before the Tabernacle of Iehovah: blood shal be imputed unto that man, he hath shed blood; and that man, shall bee cut off, from a∣mong his people. To the end that the sonnes [unspec 5] of Israel may bring, their sacrifices, which they sacrifice, on the face of the field; even that they may bring them unto Iehovah, un∣to the doore of the Tent of the congregati∣on, unto the Priest; and sacrifice them, for sa∣crifices of Peace-offrings, unto Iehovah. And the Priest shall sprinkle the blood, up∣on [unspec 6] the Altar of Iehovah; at the doore, of the Tent of the congregation: and burn the fat, for a ••avour of rest, unto Iehovah. And they [unspec 7] shall not sacrifice any more, their sacrifices, unto Divels; after whom, they have gone-a∣whoring: This shall be unto them, a statute for ever, throughout their generations. And [unspec 8] thou shalt say unto them; Every man, of the house of Israel; or of the stranger which so∣journeth among you: that shal offer a Burnt∣offring, or a sacrifice: And shal not bring it, [unspec 9] unto the doore of the Tent of the congrega∣tion; to doe it, unto Iehovah: even that man, shall be cut-off, from his peoples.

And every man, of the house of Israel; or [unspec 10] of the stranger, that sojourneth among them; that shall eat, any blood: I will even set my face, against the soule that eateth blood; and will cut it off, from among the [unspec 11] people thereof. For the soule of the flesh, it is in the blood: and I have given it to you, up∣on the Altar; to make-atonement, for your soules: for it is the blood, that maketh-atone∣ment for the soule. Therefore have I said, un∣to [unspec 12] the sons of Israel; no soule of you, shal eat blood: and the stranger, that sojourneth a∣mong you, shall not eat blood.

And every man, of the sonnes of Israel; [unspec 13] or of the stranger, that sojourneth among them; which shall hunt a hunting of wilde-beast, or of fowle, that may be eaten: he shal even pour-out, the blood thereof; and cover it, with dust. For it is the soule of all flesh; [unspec 14] the blood thereof it is for the soule thereof: and I have said unto the sonnes of Israel; ye shall not eat, the blood of any flesh: for the soule of all flesh, it is the blood therof; who-soever eateth it, shall be cut-off.

And every soule, that shall eat a carkasse, [unspec 15] and a torne-thing; whether it be an home-borne person, or a stranger: hee shall both wash his clothes, and bathe (his flesh) in wa∣ter, and be uncleane untill the evening, and then hee shall be cleane. And if hee wash [unspec 16] them not, and bathe not his flesh: then hee shall beare, his iniquitie.

Annotations.

HIs sonnes] the Priests; for they were the sacrifi∣cers [unspec 2] for the people; therefore this Law is first directed unto them, then unto all the people. And as the extraordinary sanctification of the Church was appointed in chap. 16. so the ordinary and daily sanctification of all and every one is here taught; and how after their purification from all their sinnes, they should be carefull to serve the Lord in newnesse of life, in that place, and after that manner which he prescribed. the thing] Hebr. the word. Every man] or, Any man, who-soever. Hebrew, man man, of the house of Israel; whereunto the Greeke addeth, or of the Proselytes that are adjoyned unto you: and so Moses addeth in verse 8. Targum Ionathan explaineth it, yong man or old: and so in verse 10. and 13. killeth an Oxe] or a Bull, meaning for sacrifice to God, verse 4. 5. for this law concerneth holy things, sanctifi∣ed, and meet for the Altar, which might not bee killed, nor offred (as v. 8.) but in the Lords Court. This is often and instantly commanded, Deut. 12. 5. 6. 13. 14. 26. 27. & 14. 23. 26. & 15. 19. 20. The Hebrew canons say, He that killeth holy things out of the court (of the Sanctuarie) although he offer them not; if he doe it presumptuously, is guilty of cutting-off, Lev. 17. 3. 4. If he kill in ignorance, hee is to bring the Sin-offring appointed, Maim. in Magnaseh hakorba∣noth, (or treat of offring sacrif.) c. 18. s. 3. Hereby Isra∣el was taught to serve God in Christ only: for he is the true Tabernacle, Heb. 9. 11. in whom God dwelleth amōg men, & by whom al our service and

sacrifices are sanctified and made acceptable unto God in his church: ••o that none can come unto the Father but by him▪ Ioh. 14. 6. and he is the doore of the sheepe, Ioh. 10. 7. 9. The Tabernacle also figu∣red the Church, where God requireth his worship to be performed by all his people: 1 Tim. 3. 15. Rev. 21. 3. Eph. 2. 20. 21. 22. Act. 2. 47. And so it is written, For in mine holy mountaine, in the moun∣taine of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land serve me: there will I accept them; and there will I require your offrings, and the first fruits of your oblations, with all your holy things. Ezek. 20. 40. in the Camp] which is described in Numb. 2. answerable wher∣to the city Ierusalem was, in the ages following: as is noted on Exod. 40. 33.

Vers. 4. blood] that is, murder: for such corrupti∣on [unspec 4] of Gods worship, is hatefull unto him as blood-shed. So in Esa. 66. 3. he saith, He that killeth an oxe, is as if he slew a man. So the Hebrewes; as Sol. Iarchi here saith, As if hee shed the blood of man, for which he is guilty of his life. he hath shed blood] Tar∣gum Ionathan explaineth it thus, And it shall be to him, as if he had shed innocent blood. ••ut-off] in Chaldee, destroyed: so the Greeke, that soule shall be destroyed.

Vers. 5. the face of the field] that is, the open field: see the notes on Levit. 14. 7. As the heathens, so [unspec 5] the Israelites (before the making of the Sanctua∣ry,) sacrificed every where in the fields, high pla∣ces and mountaines. The Hebrewes say, Before the Tabernacle was set up, the high places were lawfull; and the service was by the Firstborne: after the Tabernacle was erected, high places were unlawfull, and the service (was performed) by the Priests. Thalmud Bab. in Ze∣bachim, chap. 14. Here Israel is restrained to the Tabernacle, but the other nations were not so, but might sacrifice other where, as did Iob and his friends, Iob 1. 5. and 42. 8. 9. And in the Hebrew canons it is said; He that killeth the holy things of the heathens, without (the Sanctuarie,) is guilty: likewise ••e that offreth them without. But it is lawfull for the heathens to offer burnt offrings unto God, in every place; and he himselfe may offer in an high place which hee hath builded. But it is unlawfull (for a Iew) to helpe him, &c. for loe we are forbidden to offer without (the Court.) And it is lawfull to teach them, and to learne them how they may offer unto the name of the Blessed (God.) Maim. in Maaseh hakorbanoth, chap. 19. sect. 16. The same liberty which the nations had before the Law, wee have now againe spiritually under the Gospell, Iohn 4. 21.—24. which God foretold, saying, My name shall be great among the nations, and in every place incense shall be offred unto my name, and a pure offring, Mal. 1. 11. unto the doore] that is, into the courtyard: see the notes on Levit. 8. 3. of the congregation] or, of assemblie: in Greeke, of the testimonie: so in verse 9.

Verse 6. a savour of rest] in Greeke, a savour of [unspec 6] sweet smel: which the Chaldee expoundeth, to be ac∣cepted with favour before the Lord. Of these words and rites, see Levit. 1. 9.

Ver••▪ 7. unto divels] as all Iewes and Gentiles [unspec 7] did▪ which sacrificed not by faith in Christ, and in such sort and place, as God approved of. Deut. 32. 17. 1 Cor. 10. 20. and as they had done when they made the golden calfe, Exod. 32. at which time, they sacrificed unto the idol, Act. 7. 41. and so unto the divell; as Ieroboams idols are also called Di∣vels, 2 Chron. 11. 15. and Antichrists likewise. Revel. 9. 20. Divels are in Hebrew named here Seghnirim, that is, rough and rugged as hairy goats; because in such shape they sometime appeared, like Sa••yres: Esa. 34. 14. or of their hortour and terro•••• which they cause unto men▪ for so the word origi∣nally signifieth. The Chaldee calleth them Shedin of their wasting and destroying the creatures: which name Moses after giveth them in Deut. 32. 17. The Greeke translateth, unto Vaine things. gone a-whoring] the Chaldee expoundeth it, erred, or com∣mitted idolatrie: which sinne is often called whore∣dome or fornication: (see the notes on Exodus 20. 5. and 34. 15. Levit. 20. 5. 6. Deut. 31. 16.) because it violateth the covenant betweene God and his people, which is called mariage, Hosea 2. 2. 19, 20. and 3. 1.

Vers. 8. stranger] or sojourner, in Greeke a prose∣lyte: [unspec] meaning a heathen joyned to the Iewes reli∣gion and church: so after in vers. 10. and 13. shall offer] as the sacrifice might not be killed, vers. 3. so neither might it be offred out of the Sanct••ary, though it were killed therein. Whereupon the Hebrewes say, He that killeth the holy things, and of∣freth them out of (the Sanctuarie,) is twise guiltie▪ once for killing, and once for offring. If he kill within, and offer without, he is guilty for offring: likewise if hee kill without, and offer within; he is guilty for killing▪ M••••∣mony in Maaseh hakorbanoth, chap. 18. sect. 5. And Sol. Iarchi (on Levit. 17.) saith, the Law speaketh of offring a Burnt-offring, to shew that a man is guiltie for burning the pieces (of the Sacrifice) without the campe, as is hee that killeth it without: that if one kill, and another offer, both of them are guilty. 〈◊〉〈◊〉 sacrifice] to weet, of Peace-offrings; as the Chaldee explaineth it. As by the doctrine of our Saviour, in Matth. 23. 19. the Altar sanctified the gift: so the Hebrewes understand this Law, for sacrifices of∣fred by fire, and upon an altar without; saying: Hee that offreth without, is not guilty, till he offer upon 〈…〉〈…〉∣tar which he hath made without: but if hee offer 〈…〉〈…〉 Rocke or on a stone, he is free, [to weet,] from the judg∣ment of death;] for it is not called Korban (an offring) except it be on an Altar, yea though it be without: as it is written. (in Gen. 8. 20.) And Noe built an 〈◊〉〈◊〉▪ Maim. in Maas. hakorbanoth, chap. 19. sect. 1.

Vers. 9. doore of Tent] and so in ages following, [unspec] to the doore of the House or Temple, that is, in the courtyard. And if the Tabernacleor Temple should haply bee burnt, (as it was by the Babylonians, 2 King. 25. 9.) yet was it lawfull to offer in the courtyard upon the altar, as Ezra did after their returne, Ezr. 3. 3. 4. 5. 6. So the Hebrewes say, Who so killeth holy things at this time, and offreth th•••• out of the Court, is guilty: because it is meet he 〈◊〉〈◊〉 offer within. For loe it is lawfull to offer, although that be no house. Because the first holinesse sanct••fieth f•• that time present, and for the time to come. Mai〈…〉〈…〉 i•• M••••s. ••akorb. chap. 19. sect. 15. It figured,

that our service unto God, must bee by faith in Christ, and in the communion of his Church; as before is shewed on verse 2. to doe it] that is, to offer it: see the notes on Exod. 10. 25. cut-off] in Greeke, that soule shall be destroyed; as in v. 4.

Vers. 10. every man] Hebr. man man; which Io∣nathan expoundeth yong man or old man: as in vers. [unspec 10] 3. and 13. the stranger] in Greeke, or of the pro∣selytes adjoyned unto you. This Law therefore see∣meth not to binde the heathens, any more then the sonner, of sacrificing, vers. 5. so in v. 12. & 13. any blood] to weet, of fowle or beast, as is ex∣plained in Leviticus 7. 26. and this at his common table: for as the former lawes were for sanctifying the people in their holy things; so these which fol∣low are for their civill conversation. Whereas it is said, it maketh atonement for the soule, (verse 11.) left any should thinke he is not guilty save for the blood of holy things, the scripture saith any blood. Chazkuni on Leviticus 17. will set] Hebr. will give my face, which the Chaldee expoundeth my anger: and so face is often used for anger; which appeareth in the countenance: as, I will appease his face, Gen. 32. 20. and, the face of the Lord hath divided them, Lam. 4. 16, and; I will not cause my face to fall upon you, Ier. 3. 12. and the face of the Lord, is upon them that doe evill, 1 Pet. 3. 12. and many the like. the soule] which the Chaldee expoundeth the man. See the notes on Gen. 12. 5. cut it off] that is, destroy him, as the Chaldee and Greeke translateth. The Hebrewes say, He that eateth so much as an olive of blood, presumptuously, is guilty of cutting-off: if igno∣rantly, he is to bring the Sin-offring appointed. And the thing is plaine by the law, that hee is not guilty, but for all blood of cattell, beasts and birds onely, whether they be uncleane or cleane, Leviticus 7. 26. But the blood of fishes, and of Locusts, and of creeping things, and the blood of man, they are not guilty for them, by the name of blood. The blood therefore of cleane fishes, and lo∣custs, is lawfull to be eaten or drunke. And the blood of uncleane locusts and fishes is unlawfull, because it is the j••yce of their bodies. Mans blood is unlawfull, by the doctrine of the scribes, if it be separated (from the body:) but one may swallow downe the blood of his teeth, without prohibition. Maimony in treat. of Forbidden 〈◊〉〈◊〉, chap. 6. sect. 1. 2.

Verse 11. the soule,] that is, the life: see Gen. 9. 4. So in Targum Ionathan it is expounded here, and in verse 13. the life of the soule. of the flesh] the Gr. addeth, of all flesh; & so Moses speaketh in v. 14. is in the blood] the Greeke saith, is the blood thereof; as in verse 14. which blood is figuratively called the life, because the seat thereof is in the blood, as Moses here sheweth: so that if the blood be gone, the life is gone with it, as daily experi∣ence confirmeth. Hereupon David saith, What pro∣fit is in my blood? Psal. 30. 10. that is, in my life: and the shedding of blood, is the taking away of ones life, Gen. 9. 6. Chazkuni explaineth it thus, For the soule of the flesh, 1. of every creature, it hangeth in the blood; and therefore I have given it to make a∣〈…〉〈…〉nt for the soule of man: the soule commeth and maketh 〈…〉〈…〉ment for the soule. have given it] to weet, the blood, and so the life or soule of the beast, to make atonement for your soules; that is, to be the expiation and ransome for your life or soule: in figure of Christ, whose blood was to be shed for the remission of sinnes, Matth. 26. 28. through which he should make peace, Colos. 1. 20. and men have redemption, Ephes. 1. 7. who was to give his soule (or life) for a ransome for many, Matth. 20. 28. And this is the cause why God forbiddeth all blood, that men might be kept in faith and reverend ex∣spectation of the blood of Christ, which being once shed, should spiritually be given unto his peo∣ple for to drinke by faith, unto the life and salva∣tion of their soules, Ioh. 6. 53. 54. 55. And to teach the people not to ascribe the worke of their salvation unto themselves or their owne workes, but unto Christ onely, was this prohibition of blood: and the like was for the fat of all such beasts, as had the fat burned on the Altar, which there∣fore might not be eaten of men. See the notes on Leviti••us 3. 17. and 7. 25. 26. it is the blood] not of buls and goats, (save onely in shadow,) for it is unpossible that such blood should take away sinnes, Heb. 10. 4. but the blood of Christ is it that maketh atonement, and cleanseth from all sinne: Hebrewes 9. 12. and 10. 19. 1 Iohn 1. 7. And as the Apostle saith, without shedding of blood is no re∣mission, Hebrewes 9. 22. so the Hebrew doctors, from these words of Moses, say, There is no remissi∣on of sins, but by blood; as it is written, For it is blood that maketh-atonement for the soule. Talmud in Ioma c. 1.

Vers. 12. Therefore] in Greeke, For this cause. [unspec 12] Although other reasons may be rendred of the for∣bidding of blood, as to restraine men from cruel∣tie, or from communion with idolaters, (for the Magi, or wise men of Chaldea, used to eat blood, when they conve••sed with Divels, and by them foretold things to come, whereas otherwise the Chaldaeans eschewed blood as an uncleane thing, as Maimony sheweth in Moreh nebuchim:) yet the maine, if not the onely cause is here given of God, to be the use of blood upon the Altar, for their a∣tonement; which was meerely figurative, and which had the end and accomplishment in Christ. Colos. 2. 16. 17. And besides the former signifi∣cation; as the not eating of the flesh of such sacri∣fices as had their blood caried into the holy place, signified that they which cleaved to the rudiments of Moses Law, should have no portion in Christ, (as is shewed on Levit. 6. 30. from Heb. 13. 10.—13.) so the not eating of blood, which made stonement for the soules of men, seemeth also to signifie, that they which cleaved unto the legall sacrifices, should not eat, that is, not have communion, bene∣fit or nourishment to their soules: but they which come unto Christ by faith, doe eat the flesh and drinke the blood (in spirit and truth,) by which their atonement is made with God. Ioh. 6. Matth. 26. compared with Heb. 13. 10. &c. And as the way into the Holiest of all was not yet made manifest, while as the first Tabernacle was yet standing, Heb. 9. 8. so the communion with that blood whereby atone∣ment for sins was made, was not yet fully manife∣sted, while as the outward Tabernacle and figura∣tive sacrifices therein, were in use.

Verse 13. hunt a hunting,] and so take it by hun∣ting. [unspec 13] This law for wild-beasts caught by hunting, concerneth tame beasts also, as touching the slay∣ing of them: as is said in Deut. 12. 21. thou shalt kill of thy herd and of thy flocke, &c. and thou shalt eat. And as it is said in Deut. 15. 22. of the blemished firstlings, which were to be eaten in their cities, as the Roe-bucke, and as the Hart, From which words the Hebrewes say, Here thou art taught, that the wilde beast and the tame, are alike in this businesse of killing, &c. Maimony in Shechitah (or treat. of Kil∣ling beasts:) chap. 1. sect. 1. that may be ea∣ten] or which is usually eaten: which Targum Io∣nathan expoundeth. that is lawfull to be eaten. he shall even poure-out] or, then shall hee shed the blood thereof: so that no flesh of beast or bird might bee eaten in Israel, unlesse the blood were orderly let out, and the flesh cleansed of it. And when the people in a warre, flying upon the spoile, slew cat∣tell on the ground, and did eat the flesh not puri fied from the blood, they sinned against the Lord; till Saul tooke order for the more lawfull killing of them, 1 Sam. 14. 32. 33. 34. Of this point, the Hebrewes have these rules. It is commanded, that who so will eat the flesh of any cattell, wild beast, or fowle; it be slaine, and afterward eaten. He that slayeth, blesseth God first, who sanctifieth us by his commande∣ments, and hath given a charge concerning the slaying. And it is unlawfull to eat of that which is slaine, all the while that it doth tremble. And who so eateth thereof, before the soule (the life) bee gone out, transgresseth. Fishes and Locusts, there is no need to slay them: but the catching of them, maketh them lawfull. Behold hee saith (in Numb. 11. 22.) Shall the flockes and the herds be slaine for them to suffice them? or shall all the fishes of the sea be gathered for them? The gathering of the fish, is as the fleying of the beasts. So of the Locusts, there is mentioned their gathering onely, Esa. 33. 4. that if any of them dye in the water, they may be eaten, yea it is lawfull to eat them alive. The place where the beast must be slaine, is the necke. The instrument to slay it with, may be any knife of metall, or of stone, or of glasse and the like cutting things, which are sharpe, and have no gap in them. It is lawfull to slay in all places without the court (of the Sanctuarie,) for within the court, they slay but the holy things of the altar onely: common beasts or fowles, may not bee slaine within the court: Deut. 12. 14. 15. So that which is slaine out of the place (which God hath chosen) is lawfull to be eaten in any of the gates: but hee that slayeth common things within the court, that flesh is unlawfull to bee used; but they bury it. Any man may slay, as the deafe, or the foole, or the childe, &c. if others looke that it bee slaine lawfully: but if a knife fall of it selfe, and slay, though it be after the manner of slaying, yet it is unlawfull; for it is said THOV SHALT KILL. (Deut. 12. 21.) so it must be slaine by mankinde. Hee that slayeth a beast in the name of a sacrifice for a vow, or a sin-offring which he oweth; it is unlawfull to be eaten: &c. Maim. in She∣cbitah, 〈◊〉〈◊〉 1. and 2. &c. The taking of beasts and birds by hunting, may signifie the converting of sinners by the preaching of the Gospell; as the catching of fishes, is applied to the catching of men, Luk. 5. 9. 10. And as Peter when hee was called to preach the word unto, and communicate with the Gentiles, was bidden in a vision to kill beasts, and eat, Act. 10. 12. 13. 28. so this Law for killing of beasts and burying their blood, seemeth to figure out the mortifying of sinners by the word of God, and burying of the old man & naturall sinfull life; after which, communion with them is lawfull. Rom. 6. 2. 3. 4. cover it with dust] the Greeke translateth, earth shall cover it. The covering of blood is in use (they say) both within the land of Is∣rael, and without the land: of common beasts, but not of the sanctified. Thalmud in Cholin, c. 6. This taught a reverend regard which they should have of the soule or life of the beast, which was in the blood: that it should bee buried with a kinde of honour; for buriall is honourable, Eccles. 6. 3. It also shew∣ed the lawfulnesse of killing these creatures for food; that their blood being covered, should not be imputed unto them of God: as appeareth by the contrary, Iob 16. 18. O earth, cover not thou my blood; and Ezek. 24. 7. 8. Her blood is in the midst of her; see set it upon the top of a Rocke, shee poured it not upon the ground, to cover it with dust: that it might cause hot-wrath to come up to take vengeance, &c. where blood not covered, signifieth a crying to God for vengeance. The Hebrewes performed this charge carefully; for in their canons it is said; Wee are commanded to cover the blood of the cleane beast or cleane fowle that is slaine, Leviticus 17. 13. There∣fore wee are bound to blesse before the covering of 〈◊〉〈◊〉 Blessed art thou O Lord our God, King eternall, which hath sanctified us by his commandements, and give us a charge to cover the blood. Hee that killeth fowle and many sorts of wilde beasts in one place: blesse•• with one blessing for them all, and maketh one cov〈…〉〈…〉 of all (their blood.) If the blood bee mixt with water, if there be in it the appearance of blood, it ought to bee covered: otherwise, it is free: &c. If the blood for suncke into the ground, yet if the signe (or marke) th〈…〉〈…〉 of may be discerned; it ought to be covered. Wee are not found to cover any blood, but of the slaine beast which is lawfull to be eaten; as is said (in Levit. 17. 13.) THAT MAY BE EATEN: &c. Wherewith must it be〈…〉〈…〉∣red? With any kinde of dust, as earth, lime, chalke, 〈◊〉〈◊〉 or other like rubbish that is small as powder: but not 〈◊〉〈◊〉 a basket, or a stone, or thicke dung &c which are 〈◊〉〈◊〉 kinde of dust. It may be covered with embers, or 〈◊◊〉〈◊◊〉 any sort. Hee that slayeth must lay dust unde〈…〉〈…〉 and after that slay, and after that cover it with 〈◊〉〈◊〉: and he that slayeth, he must cover it. And if bee haue not couered it, and seeth it afterward, hee is bound to co∣ver it: for this is a commandement by it selfe, and de∣pendeth not upon the slaying onely. And hee may not cover it with his foot, but with his hand, or with the knife, or with an instrument (or vessel,) lest this rite gro•• into a contempt, and so the commandement concer〈…〉〈…〉 〈◊〉〈◊〉 be contemned. For the honour is not to the command∣ment it selfe, but to the blessed (God) which comman∣ded it; who hath delivered us from groping in dark〈…〉〈…〉 and hath ordained us a Lampe, to make straight the things that are crooked, and a Light to teach the 〈◊〉〈◊〉 of righteousnes: and so it is said, (in Psal. 129. 105.) Thy word is a Lamp unto my foot, and a light unto 〈◊〉〈◊〉 path. Maimony in Shechitah, chap. 14. sect. 1. &c.

Vers. 14. the soule] that is, the life: as Ionathan ex∣pounds it, the life of the soule. for the soule] Heb. [unspec 14] in the soule. In is often in stead of For: but some here keepe the usuall signification, and change the or∣der; as Chazkuni interprets it, in the blood thereof is the soule thereof. But Iarchi thus, the blood is to it in 〈◊〉〈◊〉 of the soule, for the soule hangeth in it. the blood of any flesh] to weet, of beasts or birds, not any of their blood, Lev. 7. 26. So not onely that which commeth out in the slaying of the beast, but that remaineth within in the heart or other parts, is un∣lawfull to be eaten. The blood which is the juyce (of of the beast) and the blood of the members, as the blood of the milt, and the blood of the kidneyes, and the blood of the stones, and the blood that is gathered in the heart, and the blood that is found in the liver; who so eateth of them is not to be cut off, but is beaten: for it is said, yee shall not eat, any blood. Of that for which a man is to bee cut off, he saith, FOR THE SOVLE OF THE FLESH IS IN THE BLOOD: he is not guilty of cutting off, but for the blood wherein the soule (or life) goeth out. Maimony in treat. of Forbidden meates, chap. 6. sect. 4. is the blood] figuratively spo∣ken, for is in the blood, as verse 11.

Vers. 15. every soule] that is, as the Chaldee trans∣lateth, every man: as verse 10. a carkasse] to weet, [unspec 15] that which died of it selfe, or is killed by an o∣ther thing, and is not orderly slaine: see Lev. 7. 24. Of this the Hebrewes say, Hee that eateth (presump∣tuously) so much as an olive of the flesh of any cattell that is dead, or wilde beast that is dead, or fowle that is dead, is to be beaten. And whatsoever is not killed so as is meet, loe that is a dead-carkasse. Nothing is forbidden by the name of a carkasse, but the sorts of cleane things onely; because they are fit to be slaine, and if they bee slaine, after a lawfull manner, they are lawfull to be ea∣ten. But uncleane things, whose slaying availeth them not, whether they be duely slaine, or dye alone, or the flesh be cut off from them alive; who so eateth of them is not beaten as for a carkasse, or a torne thing; but as for ea∣ting of uncleane flesh. Who so eateth a cleane bird alive all of it; is beaten as for eating a carkasse. Who so ea∣teth of the flesh of an untimely birth of a cleane beast, is beaten as for eating of a carkasse. And it is unlawfull to eat of any beast that is borne, untill the eight night (after,) Exodus 22. 30. for who so tarieth not eight daies for a beast, it is as an untimely-birth; though he is not beaten for that. The law forbiddeth a dead thing, and that is a carkasse: and forbiddeth that which inclineth to dye, though it be not already dead, and that is the torne thing. There is no difference in the death, whether it dye of it selfe alone, or whether it fall and dye, or whether it be strangled untill it dye, or that a wilde beast hath rent and killed it. Maimony in treat. of Forbidden meats, chap. 4. sect. 1. 2. 3. 4. 8. As the for∣bidding of uncleane meats, Levit. 11. spiritually forbid communion with wicked persons, Acts 10. 12. 28. so this prohibition of things not duely slaine, forbiddeth in mysterie, to have religious communion with such as are dead in their trespas∣ses and sinnes; and which are not mortified by the worke of Gods word and spirit, Ephes. 2. 1. 2. 3. 2 Cor. 6. 16. 17. Colos. 2. 13. and 3. 5. By the former explanation out of Maimony it appeareth that the strangled thing forbidden by the Apostles unto the Gentiles together with blood, in Acts 15. 20. 29. was the carkasse or dead thing here spoken of, for the Law otherwise mentioneth not the strangled. And this compared with Deuteronomie 14. 21. where the Gentiles are permitted to eate such things; giveth light to the true meaning of that decree in Acts 15. and a torne thing] and is here for or, distinguishing and disjoyning it from the carkasse aforesaid. Any cleane beast or bird, which by other beast or fowle, or any other way, was torne or maimed, but not fully dead, is here meant: as is noted upon Exodus 22. 31. where this law is first given, and shewed to tend also unto sanctification. If it bee torne and dead, it is a carkasse (forementioned,) but this is a diffe∣rent precept, and so meaneth torne things yet living; as the Hebrewes observe. Maimony in Forbidden meats, chap. 4. sect. 6. Againe, The torne thing spoken of in the Law, is that which is inclining to die. And it is not called torne, but that the scripture speaketh by an instance; as that a Lion or the like, hath torne it and broken it, and it is not yet dead. And there are other sicknesses (or diseases) which if they hap∣pen unto it, it is accounted torne. Maimony in Shechi∣tah, chap. 5. sect. 1. 2. These beasts torne, or incli∣ning to death; figured such persons as the Apostle likeneth unto naturall bruit beasts made to bee taken [for a prey] and destroyed, which shall bee corrupted (or utterly-perish) in their own corruption: 2 Pet. 2. 12. Where the Greeke words eis halosin, that is, for a prey, or to be taken: seeme to expresse the Hebrew terephah, the torne thing here mentioned: as in Iob 24. 5. the Hebrew latareph, for a prey; is turned in Greeke eis halosin, by Aquila an ancient interpre∣ter. So that the eating of such, that is the commu∣nion with them, is by this law forbidden: such flesh was to be cast unto the dogge: Exodus 22. 31. home borne] the naturall Israelite. or a stranger] of the Proselytes, as the Greeke translateth: that is, heathens converted to the faith the Church of Israel. For if they were not joyned Proselytes, the strangers in Israel might eat these things; as Moses sheweth in Deuteronomie 14. 21. saying of the dead thing (or carkasse,) thou shalt give it unto the stranger that is in thy gates, (which the Chaldee there expoundeth the uncircumcised inhabitant,) that hee may eat it. For the scripture mentioneth three sorts of strangers, open Idolaters, which might not dwell in the land of Israel: others that practised not Idolatrie, but yeelded to some chiefe grounds of true religion, and such might dwell in the gates or cities of Israel: and the third sort converts or proselytes, which were bound to all the Law, as the Iewes themselves; and such are spoken of throughout this chapter. Of all these three sorts, see the annotations on Exo∣dus 12. 43. 45. 48. his flesh] or, as the Greeke translateth, his body: which supply is here added from the next verse, where Moses expres∣seth it. the evening] the end of the day, and beginning of a new. This washing and bathing, figured a renewing by repentance and faith in Christ to remission of sinnes, with sanctification

by the spirit, 1 Cor. 6. 11. Rev. 1. 5. Heb. 10. 22. See the notes on Levit. 15.

Vers. 16. his flesh] his body with water, saith the [unspec 16] Grecke version: so Paul speaketh of our bodies wa∣shed with pure water, Heb. 10. 22. It figured their cleansing by repentance, as Iohn said, I baptise you with water unto repentance, Matth. 3. 11. his iniquitie] that is, his guiltinesse, and his punish∣ment. See the notes on Gen. 19. 15.

CHAP. XVIII.

1, God forbiddeth his people to doe after the manner of the beathens. 6, Unlawfull mariages and copulati∣ons, with neere kindred. 19, Other unlawfull lusts 21, Idolatrie. 23, and beastlinesse; 24, wherewith the Canaanites were defiled, and for which the land should spew them out. 26, By whose example Israel is warned to keepe Gods statutes and judgments, lest the like evils came upon them also.

ANd Iehovah spake unto Moses, say∣ing. Speake, unto the sonnes of Isra∣el; [unspec 1] [unspec 2] and say unto them: I, am Iehovah your God. After the doing of the land of E∣gypt, wherein ye dwelt, shall ye not doe: and [unspec 3] after the doing of the land of Canaan, whi∣ther I bring you, shall yee not doe: and in their statutes, ye shall not walke. My judge∣ments [unspec 4] shall ye doe, and my statutes shall yee keepe, to walke in them: I, am Iehovah your God. And ye shall keepe my statutes, and my judgments; which a man shall doe, and [unspec 5] shall live by them: I, am Iehovah.

None of you shall approach, unto any [unspec 6] neere-kinne of his flesh, to uncover (their) nakednesse: I, am Iehovah.

The nakednesse of thy father, and the na∣kednesse of thy mother, shalt thou not unco∣ver: [unspec 7] she is thy mother, thou shalt not unco∣ver her nakednesse.

The nakednesse of thy fathers wife, shalt [unspec 8] thou not uncover: it, is thy fathers nakednes.

The nakednesse of thy sister, the daugh∣ter [unspec 9] of thy father, or the daughter of thy mo∣ther; whether she be borne at home, or borne abroad: thou shalt not uncover, their na∣kednesse.

The nakednesse of thy sonnes daughter, [unspec 10] or of thy daughters daughter; thou shalt not uncover their nakednes: for they, are thy nakednesse.

The nakednes of thy fathers wives daugh∣ter, begotten of thy father; she is thy sister: [unspec 11] thou shalt not uncover her nakednes.

The nakednesse of thy fathers sister, thou [unspec 12] shalt not uncover: she, is thy fathers neere-kinne.

The nakednesse of thy mothers sister, thou [unspec] shalt not uncover: for shee, is thy mothers neere-kinne.

The nakednes of thy fathers brother, thou [unspec] shalt not uncover: unto his wife, thou shalt not approch; she, is thine aunt.

The nakednes of thy daughter-in-law, thou shalt not uncover: shee, is thy sonnes wife; thou shalt not uncover her nakednes.

The nakednes of thy brothers wife, thou shalt not uncover: it, is thy brothers na∣kednes.

The nakednes of a woman, and of her daughter, thou shalt not uncover: her sonnes daughter, or her daughters daughter, thou shalt not take, to uncover her nakednes; they are neere-kinne, it is wickednes.

And a woman unto her sister, thou shalt not take; to vexe (her,) to uncover her naked∣nes upon her, in her life.

And unto a woman, in the separation of her uncleannes: thou shalt not approach, to uncover her nakednes.

And unto thy neighbours wife, thou shalt [unspec] not give thy copulation, for seed, to defile thy selfe with her.

And of thy seed shalt thou not give, to [unspec] cause-to-passe-through (the fire) unto Mo∣lech: and thou shalt not profane, the name of thy God; I am Iehovah.

With a male; thou shalt not lye, like copu∣lation [unspec] with a woman: it, is abomination.

Neither shalt thou give thy copulation, with any beast, to defile thy selfe therewith: neither shall a woman, stand before a beast, to lye downe thereto; it, is confusion.

Be not ye defiled, in any of these (things:) [unspec] for in all these, the nations are defiled, which I cast-out, from your faces. And the lands defiled; and I doe visit the iniquitie thereof, upon it: and the land spueth out, the inhabi∣tants thereof. You shall therefore keepe my statures, and my judgments; and shall not doe, any of these abominations; neither the homeborne, nor the stranger that so journeth among you. For all these abominations, have the men of the land done, which were before you: and the land, is defiled. That the land spue not out, you also; when ye defile it: as it spued out, the nation, which was before you. For whosoever shall doe, any of th〈…〉〈…〉 abominations: even the soules that d〈…〉〈…〉 them, shall be cut-off, from among their peo∣ple. Therefore yee shall keepe my charge not to doe, any of the statutes of abomi〈…〉〈…〉∣tions,

which were done before you; and ye shall not be defiled in them: I am Iehovah your God.

Annotations.

DOing] that is, doings or actions, as the Greek and Chaldee translate: the singular number im∣plieth [unspec 3] all and everie one of their unlawfull practices. land] which the Chaldee explaineth, the people of the land. Of Egypt, the scripture testi∣fieth, that it was an Idolatrous land, and there Isra∣el had beene defiled, Ezek. 20. 7. 8. and 23. 8. Like∣wise of Canaan, Levit. 20. 23. therefore these two are expresly named, and all other implyed. statutes] or, decrees, ordinances described by their lawes; either for religion or otherwise if they were superstitious. The Hebrew doctors explaine it thus; We may not walke in the statutes of the heathens, nor bee like unto them, either in apparell, or in haire [Lev. 19. 27.] or any the like, Lev. 18. 3. But Israel must be separated from them & known by their apparell and their other workes, as they are separated from them in their knowledge and opinions: and so he saith (Lev. 20. 26) I have separated you from (other) peoples. A man must not apparell himselfe with the apparell that is peculiar unto them, nor let the locks of his head grow, like the lockes of their heads, nor shave off the sides, and leave the haire in the midst, as they doe, &c. nor build places, as they build temples for idolatrie, &c. Maimo∣ny treat. of Idolatrie, ch. 11. sect. 1.

Vers. 4. my statutes] that is, mine onely; as, him thou [unspec 4] shalt serve, Deut. 6. 13. is expounded by our Savi∣our, him onely thou shalt serve: Matt. 4. 10. It mea∣neth also all my statutes, Deutero. 12. 32. and so The words of this law, Deut. 27. 26. is explained by the Apostle, all things which are written in the booke of the law, Ga. 3. 10. therfore in the next verse here, the Greeke version addeth, And ye shall keepe all my statutes. Of this it is said; Iehovah who brought you up out of the land of Egypt, with great power, and a stretched out arme, him shall ye feare, and him shall yee worship, and to him shall yee doe sacrifice, and the Sta∣tutes, and the jugdements, and the Law, and comman∣dement which he wrote for you, yee shall observe to doe for evermore, and yee shall not feare other Gods; and the Covenant which I have made with you, yee shall not forget, &c. 2 King. 17. 36. 38. By this there∣fore God forbiddeth them all mens inventions, Eccles. 7. 29. the works of their owne hands, Ier. 25. 6. and the statutes of the Kings of Israel, which they after made without the commandement of the Lord. 2 King. 17. 8. Mat. 6. 16.

Vers. 5. shall live by them] or, in them: that is, shal [unspec 5] have eternall life of God, for doing them: and so the Chaldee paraphraseth, hee shall live by them to life eternall: and as Solomon Iarchi saith, in the world that is to come. This and the like promises elsewhere, as in Ezek. 20. 13. are legall, and differ from the promises of the Gospell; as the Apostle observeth saying; The just shall live by faith: and the Law is not of faith, but the man that doth them, shall live by them, Gal. 3. 11. 12. and againe, For Moses describeth the justice which is of the Law, that the man which doth them, shall live by them, (alledg∣ing the very words of this text, according to the Greeke version:) but the justice which is of faith, speaketh on this wise; Say not in thine heart, who shall goe up to heaven, &c. That, if thou shalt confesse with thy mouth, that Iesus is the LORD; and shalt beleeve in thine heart, that God hath raised him from the dead, thou shalt be saved: Rom. 10. 5.—9.

Vers. 6. None of you] Heb. Man man yee shall not [unspec 6] approach: that is, not any man. To approach or (come neere) is used for carnall copulation, as in Gen. 20. 4. Abimelech had not come neere unto her. So in Ezek. 18. 6. and Esa. 8. 3. I approached unto the Prophetesse, and she conceived, &c. Moreover from this word ap∣proach, the Hebrewes (comparing herewith the 30. v.) doe say, Who so commeth to any of these naked∣nesses (the unlawfull copulations following,) either by way of copulation, or that imbraceth or kisseth by way of lust, any of his kinne, is to be beaten by the Law. For the meaning is, yee shall not approach unto the things which may bring you unto the uncovering of their naked∣nesse. And it is unlawfull for a man to make signes with hand foot or eye (as Prov. 6. 13.) to any of these, or to sport with her, or to gaze on her beau∣tie, &c. Maimony in Issure biah, chap. 21. sect. 1. 2. neere-kin] The Hebrew Sheer signifieth flesh, Psal. 73. 26. Prov. 5. 11. and 11. 17. And as Basar, flesh, is sometime used for kindred, Gen. 29. 14. so is Sheer, in this case of mariage and copulation; and so by the Chaldee and Greeke it is translated neere, and neere-of kinne. nakednesse] that is, the secrets, or shamefull part of the body, whereof since sinne came on mankinde, we are most ashamed: therfore the Greeke translateth it shame or uncomelinesse; which also the holy Ghost alloweth in Rev. 16. 15. and in Rev. 3. 18. it is called the shame of nakednesse. To uncover nakednesse here, meaneth carnall copu∣lation, and incest; not onely out of maried estate, but also unlawfull and incestuous mariages. The Hebrewes say, Whatsoever copulation is forbidden in the Law; for which one is guilty of cutting off, and which are spoken of in Levit. 18. they are called Nakednesses, and every one of them is called incest (or nakednesse;) as with mother, or sister, or daughter and the like. Maimo∣ny, treat. of Wives, chap. 1. sect. 5.

Vers. 7. of thy father, and the nakednesse of thy mo∣ther] [unspec 7] This is one fact, but a double sinne: for by uncovering the fathers nakednesse, is meant the lying with his wife; as Levit. 20. 11. and as after in verse 8. and in verse 14. the uncovering of the un∣cles nakednesse, is expounded the approaching un∣to his wife, The Hebrewes say, Hee that lieth with his mother, and shee his fathers wife, is double guility; (whether it bee while his father is living, or after his death;) once for that she is his mother, and againe for that she is his fathers wife. Maimony in Issureibiah, chap. 2. sect. 2. It may also be thus spoken, to im∣ply the woman with her father, as the man with his mother: and so Ionathan in his Targum here paraphraseth, The woman shall not lye with her father, and the man shall not ly with his mother.

V. 8. thy fathers wife] though shee be not thine [unspec 8]

owne mother, but mother in law, This was Reu∣bens sinne, who lay with Bilhah his fathers con∣cubine, Gen. 35. 22. It was a sinne infamous a∣mong the heathens, 1 Cor. 5. 1. The Hebrew ca∣nons say; A mans fathers wife, and his sonnes wife, and his brothers wife, and his fathers brothers wife, these foure are a nakednesse unto him [that is, unlawfull for him] for ever: whether they be of the betrothed, or of the maried, be they divorsed or not divorsed, bee their husbands alive or dead; except it bee his brothers wife who hath left no childe (at his death, Deut. 25. 5.) And if he lye with any one of them, whiles her husband is a∣live, he is double guilty: in respect that she is of his neere kinne, and againe for that she is another mans wife. Maimony in ••ssureibiah, chap. 2. sect. 1. it is thy fathers nakednesse] that is, it belongeth to him onely to uncover the same.

Vers. 9. whether she be borne at home, &c.] Hebr. of the birth (or kindred) of the house (or home;) or of the [unspec 9] birth abroad: which the Chaldee expoundeth thus, which is begotten by the father, of an other woman; or of thy mother, by an other man. The Hebrew canons further explaine it, thus; whether shee be his sister by his father, or by his mother, either in maried estate, or by fornication; as if his mother or his father have com∣mitted whordome with others, and he hath a sister from fornication; loe this is a nakednesse [that is forbidden] unto him; as it is written. Borne at home, or borne a∣broad. Maimony in Issurei biah, chap. 2. sect. 2. So in Targum ••onathan it is expounded, whom thy fa∣ther hath begotten of another woman, or of thy mother; or whom thy mother hath borne by thy father, or by an other man.

Verse 10. daughters daughter] and so other of fur∣ther [unspec 10] descent: how much more then his next daughter, though shee be not named. The He∣brewes say; Who so companieth with a woman by way of fornication, and begetteth a daughter of her, that daughter is a nakednesse (forbidden) him, in the name of his daughter. And although hit be not said in the Law, Thou shalt not uncover thy daughters nakednesse: for as much as it forbiddeth the daughters daughter, it kee∣peth silence concerning the daughter, which yet is forbid∣den by the Law, and not by the Scribes onely. Maimony in Issureibiah chap. 2. sect. 6. thy nakednesse]▪ that is, borne of thy nakednesse.

Vers. 11. begotten] or, the generation, or kin of thy [unspec 11] father. This some doe understand, a kin to thy fa∣ther by mariage with her mother, and no•• begot∣ten of his body: but the Greeke translateth it Homo patria, begotten of the same father; and the Chaldee expoundeth it likewise. The Hebrew doctors also explaine it, The daughter of his fathers wife, which is his sister by his father: she is a nakednesse (unlawfull) for him. But if his father mary a wife, and shee hath a daughter by another man, that daughter is lawfull for him, for she is not (Moledeth) begotten of his father. But is he not guilty concerning her, by the name of his sister? And why is it said, the daughter of thy fathers wife? to make him guilty concerning her, in this respect also. Therefore ••e that companieth with his sister, which is his fathers daughter in mariage, is double guilty; once by the name of Thy sisters nakednesse; and againe by the name of The nakednesse of thy fathers wives daughter. But if his father have forced a woman, or inticed her, and begotten a daughter of her, and (the sonne) compa∣ny with her, he is not guilty but by the name of his sister onely: for the daughter of a forced woman, is not the daughter of his fathers wife. Maimony in Issure•• 〈◊〉〈◊〉, chap. 2. sect. 3. 4.

V. 12. fathers sister] thy aunt, by thy fathers side. [unspec 12] [unspec 13]

Vers. 13. mothers sister] thy aunt, by the mothers side. Of these the Hebrewes say; His mothers sister, whether it be her sister by her father, or her sister by her mother; whether in maried estate, or in fornication; loe she is a nakednesse (forbidden) unto him, by the name of his mothers sister. And so the fathers sister, whether by mother or father, in mariage or in fornication; she is for∣bidden him by the name of his fathers sister▪ Maimony in Issureibiah, chap. 2. sect. 5.

Vers. 14. fathers brother] meaning his wife (as the [unspec 14] next words shew,) called his nakednesse, because man and wife are one flesh, Matth. 19. 6. So in verse 16. So the notes on verse 8. not approach] in Greeke, not goe in: that is, not lye with her: see the notes on verse 6. thine aunt] the Chaldee ex∣plaineth it, thy fathers brothers wife.

Vers. 15. daughter-in-law] that is, thy sonnes wife, [unspec 15] as it is after explained. The Hebrew name Callab, elsewhere signifieth a spouse or bride: here it is, the sonnes wife; touching whom, see what is noted on verse 8.

Vers. 16. brothers wife] except when the brother [unspec 16] deceaseth without children, then the next brother marieth her, Deut. 25. 5. See the notes on verse 8.

Vers. 17. or her] Hebr. and her: but and is often [unspec 17] used for or; as is noted on Genes. 13. 8. Of these lawes, the Hebrewes write thus; When a man mari∣eth a woman, there are sixe women of her kinne, unlaw∣full for him for ever, whether his wife live with him, or be divorsed, whether she be alive or after her death▪ and they are those; her mother, and her mothers mother, and her fathers mother, and her daughter, and her daugh∣ters daughter, and her sonnes daughter. And if he lie with any one of them, whiles his wife liveth; both of them are to be burned, (Levit. 20. 14.) Maimony in ••ss••re••¦biah, chap. 2. sect. 7. wickednesse] in Hebrew Zimmah, which properly signifieth a wicked thought or purpose; but is applied also to wicked acts, and particularly to unlawfull copulations; the Chaldee here translateth it counsell (or purpose) of sinnes: the Greeke, an impietie (or impious act,) and in Levit. 20. 14. an unlawfull-act.

Vers. 18. a woman] or, a wife unto her sister, which [unspec 18] the Chaldee translateth with her sister. Which word sister, may be understood of any other woman, (as bro∣ther is often used for any other man, Gen. 26. 31. and 19. 7.) & then the law here forbiddeth to take any moe wives then one; which the reason follow∣ing seemeth to confirme. The Hebrewes under∣stand it of her next sister in blood, whether she be her sister by the mother, or her sister by the father; whether in way of mariage, or in fornication. Maimony in Iss••re••¦biah, chap. 2. sect. 9. to vexe her] or, vexing her, or for an adversarie, as Penin••ah is called the adversarie (or vexer) of Anna, the other wife of Elkanah, 1 Sam. 1. 6. whereby it is probable, that the sister forementioned, is any other wife; and the

Greeke here and there translateth a like Antizelos an 〈◊〉〈◊〉 or envier. For when one man hath two wives, they are ready to envie and vexe one another: see Gen. 4. 19. 23. and 30. 15. in her life] or, whiles she is alive, as the Greek explaineth it.

Vers. 19▪ a woman] or, a wife: even from his own wife, every man was to abstain, during this her un∣cleannesse. [unspec 19] See Levit. 12. and 15. chapters. separ〈…〉〈…〉] that is, so long as she is separated for the uncleannesse of her monthly fluors; whereof see Lev. 15. 19. They that transgressed this Law pre∣sumptuously, were to be cut-off, Levit. 20 18. and for transgression thereof in Israel, the prophet pro∣claimeth, Ezek. 22. 10. And by the Hebrew doc∣tors, this uncleannesse was as the residue of all the nakednesses forementioned; who so uncovereth her nakednesse so, deserveth to be cut off. Maimony in Issu∣reibiah, ch. 4. sect. 1.

Vers. 20. not give thy copulation, for seed] or, of seed; that is, not lye fleshly with her; not comit adultery: [unspec 20] which the Hebrew expresseth here by the lying (or bed) unto seed: and in Leviticus 19. 20. the ly∣ing (or bed) of seed; and so the Greeke translateth it here. The phrase meaneth carnall copulation: and not onely when it is unto ess••sion of seed, but any other uncleannesse. The Hebrew cannons di∣stinguish betweene the beginning of this act, (which they call the uncovering of nakednesse) and the accomplishment thereof. And in all these co∣p••lations spoken of, whether be hath uncovered her na∣kednesse, (beginning the act with his body▪) or hath accomplished it; yea though it be not to the effusio of seed &c. when he hath begun the act with his body, they are both of them guiltie of death by the Magistrate, or of cutting off, or of beating, or of chastisement, Maimony in Issureibiah, ch. 1. sect. 10.

Vers. 21. of thy seed] that is, of any of thy chil∣dren, [unspec 21] thy son or thy daughter, as Moses expoundeth it in Deut. 18. 10. See also Lev. 20. 2. through the fire] this word fire, is after expressed in Deut. 18. 10. and in 2 Kings 11. 3. which another Pro∣phet expoundeth, burne in the fire, 2 Chron. 28. 3. which was the abominable custome of the hea∣thens, so dedicating their children unto idols and Devils: and the like abomination, the Israelites committed in a valley neer to Ierusalem, 2 Chron. 33. 6. Ierm. 32. 35. which King Iosias abolished, when he defiled Topheth, which was in the valley of the sons of Hinnom; that no man might make his sonne or his daughter, to passe through the fire to Molech, 2 King. 23. 10. This sin is here forbidden amongst whordomes and incests, because even it is spiritual whoredome; as in Lev. 20. 5. it is called a going a wh••ring after Molech. The manner of doing this wickednesse, it not now certainly knowne: but is thought to be done two waies, some being burned to death, othersome made to passe onely betweene two fires, for a signe of consecration. So of Achaz King of Iudah, it is said, he burnt his sons in the fire, 2 Chron. 28. 3. and of the Iewes, that they burnt their sons and their daughters in the fire, Ierm. 7. 31. and that they burnt their sonnes with fire, for burnt offrings unto B••••l, Ierm. 19. 5. yea they sacrificed their sons and their daughters unto Devills; and shed in∣nocent blood, the blood of their sonns and of their daugh∣ters, whom they sacrificed unto the idols of Canaan. Psal. 106. 37. 38. R. Bechai (on Lev. 18) saith that the parents were perswaded, that by this sacrifice, the rest of their children should be delivered from death, and that they themselves should prosper for it, all daies of their life. Of the manner of conse∣crating and not killing their children, the He∣brewes write thus; There was a great fire kindled, and (the father) tooke some of his seed, to deliver the same unto the Priests that served the fire▪ and the same Priests gave the son unto his father, after that hee was delivered into their hand, to cause him to passe through the fire, by his leave: and the father of the son, was he that made his sonne passe through the fire, by the leave of the priests, and hee led him through on his feet, from one side to another, in the midst of the flame; but burned him not to Molech, after the manner that they burned their sonnes and their daughters to other Idols; but this service named Molech, was by passing through onely. Maimony treat of Idolatrie, ch. 6. sect. 3. And for the manner of killing their children, in the honor of Molech, it is thus recorded in an Hebrew com∣mentary called Ialkut, upon ••erm. 7. sol. 61. col. 4. Though all (other) houses of Idolatry were in Ierusalem, yet Molechs house was without the city, in a place apart. How was Molech made? It was an Image having the face of a Bullocke, and hands spred abroad, like a man that openeth his hands, to receive somewhat▪ With∣in, it was hollow: and for it there were seven chappels builded, before which this image was set. Who so off••••d a foule or dove, went into the first chappell▪ if he broght a Lambe, he went into the second; if a Ramme, into the third; if a calfe, into the fourth; if a bullock, into the fi••t, if an Oxe, into the sixt; and if he offred his son, hee went into the seventh. He kissea Molech, as (in Hos. 13. 2.) Let the sacrificers of men, kiss the calves. The son was set before Molech, and Molech having fire put under it, was made burning hot. Then the Priests taking the child, put him into Molechs burning bands: and to the end that the father might no heare the cry of the childe, they did beat upon Tabers: thereupon was the place called Tophet; of Toph, which is a Taber. But of these things, wee have no certainty, save that the scriptures witnesse such impiety to have beene in Israel. Molech] the name of an Idol, or Star, which the Ammonites and other heathens wor∣shipped, called also Moloch, Amos 5. 26. and Mil∣com, 1 King. 11. 5. 7. and was so named, as being Melech, King; wherefore the Greeke translateth it Archon a Prince: and is thought of some to be the star Saturne, the highest of all the Planets, unto which the Carthaginians are said to have sacrifi∣ced the best of their sonnes, Diodor. Sicul. l. 20. and likewise the Phoenicians, Euseb. praep. Evang. lib. 4. Others thinke it was the Sunne, which is as King and chiefe of all the Planets, and whom the Phoenicians worshipped by the name of Be••l sa∣men, that is, Lord of heaven, as Sanchonjatho testi∣fieth, in Euseb. Evang. praep. lib. 1. called in the holy Scriptures Baal. And this seemeth probable, for whereas in Tophet in the valley of the sons of Hin∣nom, they used to make their children passe through the fire to Molech, 2 King. 23. 10. Ieremy

saith they offred them unto Baal, ••e••m. 19. 5. com∣pared with Ierm. 7. 31. and Ier. 32. 35. So either it was a starre, as the Prophet saith, the starre of your God, Amos 5. 26. or, the multitude of stars, as Ste∣phen saith, God gave them up to worship the host of heaven, Act. 7. 42. which another Prophet confir∣meth, saying, They shall spread them before the Sun, and the Moone, and all the host of heaven, whom they have loved, and whom they have served: Ier. 8. 2. Of like sort were Adram melech, and Anam-melech the Gods of Sepharvaim, unto whom that people, burnt their children in fire, 2 King 17. 31. Of this Idoll Molech, R. Solomon (on Ierem. 7. 31.) saith; there was an Image of brasse, set up in the valley of Hin∣nom neere Ierusalem, after the forme before noted out of Ialkut. not profane] or, not pollute, not prostitute: it is contrary to hallowing or sanctifying, Lev. 22. 32. And as Gods name is profaned fun∣day wayes, Lev. 21. 6. and 19. 12. so in speciall by idolatry; as when they applyed Gods name or word, to the service of Molech forementioned, or the like. The Hebrew doctors among other things, doe apply this unto the giving of ones life for the truth and religion of God; saying: Who so ever ought rather to be killed, then to transgresse (Gods law) if he be killed, for that he will not transgresse, loe he sanctifieth the name (of God;) and if it be before ten men of Israel, loe he sanctifieth the Name publikely, as did Daniel, Ananias, Misael, Azarias &c. Dan. 3. & 6. And of such it is said (in Ps. 44.) for thy sake we are killed all the day, &c. But who soever ought to be killed rather then to transgresse; and hee transgresseth ra∣then he will bee killed, toe be profaneth the Name (of God) and if it be before ten of Israel, hee profaneth it publikely, and he disanulleth the affirmative precept, for sanctifiyng Gods name; and transgresseth against the prohibition of profaning his name. Maimony, tom. 1. in Iesudei hatorah, ch. 5. sect 4.

Vers. 22. with a male] or, with man-kinde: this [unspec 22] was the sin of Sodom, Gen. 19. 5. and of other hea∣thens, Rom. 1. 27. called the going after other flesh, Iuce vers. 7. They that thus sinned, were by Mo∣ses Law to be stoned to death, Lev. 20. 13. by the law of Christ, they shall bee shut out of the king∣dome of God, 1 Cor. 6. 9. 10. like copulation with a woman] Hebrew, with the lyings (or copula∣tions) of a woman.

Vers. 23. to lye downe thereto] or, that it may lye with her, which sense the Greeke version also affor∣deth. [unspec 23] So in Lev. 20. 16. where such beastlinesse is punished with death. And whether it be tame-beast, or wild-beast, or fowle, all are to be stoned to death, Mai∣mony in Issureibiah, ch. 1. sect. 16. confusion] in Greeke, a detestable thing.

Vers. 24. in any of these] or, in all these; which Tar∣gum Ionathan expoundeth, in any-one of all these; [unspec 24] every of which, the Hebrewes call Nakednes, after the scripture phrase: and they say, There are also other women, which are forbidden by tradition, and the doctrine of the Scribes; these they call Secondaries, as being second (or next) to the foresaid nakednesses; and of them there be 20. women and they are these.

1 The mothers mother, and this is infinite, as the mo∣thers mothers mothers mother, and so all upward, are un∣lawfull.

2 The mother of his mothers father, onely: and no further are forbidden.

3 His fathers mother, infinite: as the fathers mo∣thers, mothers mother, and all upward, are unlawfull.

4 The mother of his fathers father, and no further.

5 The wife of his fathers father, infinite. Though she were the wife of our father Iakob [or Noe] shee is un∣lawfull for every of us.

6 The wife of his mothers father, and no further.

7 The wife of his fathers brother by the mother.

8 The wife of his mothers brother, whether by the mother or by the father.

9 His sons daughter in law [that is, his sons sons wife] infinite: though it should be his sons sons sons sons wife, even to the worlds end. So that Noe if he were now living, might never marry with any widow, that had been wife to any of his sons.

10 His daughters daughter in law (or sonnes wife) and no further.

11 The daughter of his sons daughter, & no further.

12 The daughter of his son, son and no further.

13 The daughter of his daughters daughter, onely,

14 The daughter of his daughters son, onely.

15 The daughter of his wives sons son, onely.

16 The daughter of his wives daughters daughter, onely.

17 The mother of his wives fathers mother, onely.

18 The mother of his wives mothers father, only.

19 The mother of his wives mothers mother, onely.

20 The mother of his wives fathers father onely. So there are found of these which are secondarily unlaw∣full, foure which are infinite. The mothers mother, and all upward. The fathers mother, and all upward. The grandfathers wife, and all upward. The sons son wife, and all downward. Maimony in Ishoth (or〈…〉〈…〉 of Wives.) ch. 〈◊〉〈◊〉. sect. 6.

Vers. 25. doe visit] or, have visited, that is, punish∣ed, [unspec] or, (as the Greeke translateth) recompensed: the time past being used for the more certainty, 〈…〉〈…〉 the thing were already done. spueth] or, v〈…〉〈…〉∣teth out, with ••othsomnesse and indignation, 〈◊〉〈◊〉 the Greek explaineth it. So after, & in Lev. 20. 〈◊〉〈◊〉.

Vers. 26. any of these] or, any of all these abo〈…〉〈…〉∣tions. [unspec] So in vers. 29. stranger] or sojourner, 〈◊〉〈◊〉 Greeke, proselyte.

Vers. 28. the nation] in Greeke, the nations, 〈◊〉〈◊〉 [unspec] Chaldee, the peoples.

Vers. 29. the soules] that is, the persons. 〈…〉〈…〉 [unspec] rooted out, or destroyed, as the Greeke and Chald〈…〉〈…〉 explaine it. Of this judgement, see Levit. 20. 〈◊〉〈◊〉 Gen. 17. 14.

Vers. 30. my charge] Hebrew my keeping (or 〈…〉〈…〉 die) [unspec] that is, which I command to be kept. In Greek my ordinances: in Chaldee, the custodie of my 〈◊〉〈◊〉 statutes of abominations] that is, most abo〈…〉〈…〉 statutes: meaning their sinfull practices, which 〈…〉〈…〉o∣row custome grew to be as a Law amongst them.

CHAP. XIX.

Sundry lawes, teaching 2, holinesse, 3, obed〈…〉〈…〉, 4, and true religion: To leave some of the fruits of the

Land for the poore. 11, Against lying, swearing, defraud, 〈…〉〈…〉sing and unrighteousnesse. 16, Against talebear∣ing, hate, revenge, 19, unlawfull mixtures, and fornica∣tion. 23, The law for uncircumcised fruits. 26, A∣gainst observing heathenish manners, 29, whoredome, 31, familiar spirits. 32, To honour the ancients, 34, to love strangers, 36, to have just ballances, 37, and to observe all Gods statutes.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

ANd Iehovah spake, unto Moses, say∣ing. [unspec 1] [unspec 2] Speake unto all the Congrega∣tion of the sonnes of Israel, and say unto them, Ye shall be holy: for I Iehovah your God, am holy.

Ye shall feare, every-man his mother and his father; and keepe my Sabbaths: I am Ie∣hovah [unspec 3] your God.

Turne yee not unto Idols; and make not [unspec 4] to your-selves, molten gods: I, am Iehovah your God.

And when ye sacrifice, a sacrifice of Peace [unspec 5] offring, unto Iehovah: yee shall sacrifice it, for your favourable acceptation. In the day [unspec 6] that ye sacrifice it, it shall bee eaten, and on the morrow: and that which remaineth, un∣till the third day; shall bee burnt in the fire. And if, it be eaten at all, in the third day: it is [unspec 7] a polluted-thing, it shall not bee favourably-accepted. And they that eate it, every one [unspec 8] shall beare his iniquity; because he hath pro∣faned, the holy thing of Iehovah: and that soule, shall be cut-off-from his peoples.

And when ye reape, the harvest of your [unspec 9] land; thou shalt not wholly-rid, the corner of thy field, in reaping: neither shalt thou glean, the gleaning of thy harvest. And thou [unspec] shalt not gather-the-single-grapes, of thy vineyard; nor gleane, the grapes that are broken off of thy vineyard: thou shalt leave them, for the poore and for the stranger; I, am Iehovah your God.

Ye shall not steale: neither falsly-deny, nor deale-falsly, any-man with his neigh∣bour.

And ye shall not sweare by my name, to falshood: and thou shalt not profane, the name of thy God, I am Iehovah.

Thou shalt not fraudulently-oppresse thy [unspec] neighbour, neither rob him: the work of him that is hired, shall not abide-all-night with thee, untill the morning.

Thou shalt not curse the deafe; and before [unspec] the blinde, thou shalt not put a stumbling-blocke: but thou shalt feare thy God; I am Ie∣hovah.

Ye shall not do unrighteousnesse, in judg∣ment; [unspec 15] thou shalt not respect the person of the poore; nor honor, the person of the great man: in justice shalt thou judge thy neigh∣bour.

Thou shalt not walke a talebearer, among [unspec 16] thy people; thou shalt not stand, against the blood of thy neighbour: I, am Iehovah.

Thou shalt not hate thy brother, in thine [unspec 17] heart: rebuking thou shalt rebuke thy neigh∣bour; and not beare sin, for him.

Thou shalt not avenge: nor keep grudge, a∣gainst [unspec 18] the sons of thy people; but thou shalt love thy neighbor, as thy self: I am Iehovah.

Ye shall keepe my statutes; Thou shalt not [unspec 19] let thy cattell gender, with divers-kindes: Thou shalt not sow thy field, with divers-kindes: and a garment of divers-kindes, of linsie-woolsie; shall not come upon thee.

And a man, when he shall lye with a wo∣man, [unspec 20] to copulation of seed; and shee a bond-woman, betrothed to a man; and redeeming she is not redeemed; or freedome, is not gi∣ven her: a scourging shall bee, they shall not be put-to death, because shee was not free. And he shall bring his Trespass-offring, unto [unspec 21] Iehovah; unto the doore, of the Tent of the congregation: a ram, for a Trespass-offring. And the Priest shall make-atonement for [unspec 22] him, with the ram of the Trespass-offring, before Iehovah; for his sinne, which he hath sinned: and the sinne, which hee hath sinned, shall be forgiven him.

And when ye shall come into the land, & [unspec 23] shall have planted any tree for food; then ye shall count-as-uncircumcised the uncircum∣cision thereof, the fruit thereof: three yeers, shall it be unto you, as uncircumcised, it shall not be eaten. And in the fourth yeere, all the [unspec 24] fruit thereof shall be, holinesse of praises, un∣to Iehovah. And in the fift yeere, yee shall [unspec 25] eat the fruit thereof; to adde unto you, the revenue thereof: I, am Iehovah your God.

Ye shall not eat, with the blood: ye shall [unspec 26] [unspec 27] not observe-fortunes, not observe-times. Ye shall not round, the corner of your head: nei∣ther shalt thou marre, a corner of thy beard. And ye shall not make in your flesh, any cut∣ting [unspec 28] for a soule; neither shall yee make upon you, the print of any marke; I am Iehovah.

Profane not thy daughter, to cause her to [unspec 29] be-an-whore: that the land fall not to whor∣dome; and the land become full, of wicked∣nesse.

Yee shall keepe my Sabbaths; and reve∣rence [unspec 30] my Sanctuarie; I, am Iehovah.

Turne not unto them that have familiar-spirits, [unspec 31] and unto wizards; seek not, to be de∣filed by them: I, am Iehovah your God.

Thou shalt rise-up, before the hoary-head; [unspec 32] and honour, the face of the old-man: and feare thy God, I am Iehovah.

And when a stranger, shall sojourne with [unspec 33] thee, in your land: yee shall not vexe him. The stranger, that sojourneth with you, shall [unspec 34] bee unto you, as one homeborne amongst you; and thou shalt love him, as thy selfe; for ye were strangers, in the land of Egypt: I am Iehovah your God.

Yee shall not doe unrighteousnesse, in [unspec 35] judgement: in meteyard, in weight, or in mea∣sure. Iust ballances, just stones, a just Ephah, [unspec 36] and a just Hin, shall ye have: I am Iehovah your God, which brought you out, from the land of Egypt. And yee shall keepe all my [unspec 37] statutes, and all my judgments; and shall doe them: I am Iehovah.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the thirtieth section, or lecture of the Law. See Gen. 6. 9.

BE holy] that is, separated from sin, & dedicated [unspec 2] unto God, and his obedience; which is the sum of the first Table, yea of all the Law. The Apo∣stle openeth it thus; As obedient children, not fashio∣ning your selves, according to the former lusts in your ignorance: but as hee which hath called you is holy, so bee yee holy in all manner of conversation: because it is written, Be ye holy, for I am holy, 1 Pet. 1. 14. 15. 16. See also Lev. 11. 44.

Ver. 3. feare] or reverence. This openeth the fift commandement, Honour &c. Exod. 20. 12. shew∣ing [unspec 3] that it implyeth inward reverence, as all the Law is spirituall, Rom. 7. 14. And here the mother is named before the father, which is not usuall. See the notes on Exod. 20. 12. The Hebrewes say, It is written, Honour thy father and thy mother, Exod. 20. 12. it is also written, Honour the Lord with thy substance, Prov. 3. 9. Againe it is written, Yee shall feare every man his mother and his father, Lev. 19. 3. it is also written, Thou shalt feare the Lord thy God, Deut. 6. 13. as he commandeth the honour of Gods great name and his feare, so he commandeth the honour and feare of parents. He that curseth his father or mo∣ther, is stoned: and he that blasphemeth (God) is stoned: loe he maketh them equall in punishment. For honor, the father is set before the mother; and for feare, the mo∣ther before the father: to teach that they are both alike for honour or for feare. What is this Feare? It is not to stand in his place, nor sit in his place, nor to oppose his words, nor to carpe at his words, nor to call him by his name either living or dead; but to say Sir, or my Lord, my Father, Maimony in Misneh. tom. 4. treat. of Re∣bells, chap. 6. sect. 1. &c. Sabbaths] in Chaldee, Sabbath dayes: both the seventh day, and all other dayes of rest, which were likewise called Sabbaths, Lev. 23. 32. See the annotations on Exod. 20. 8.—11. I am Iehovah] This is a ground and rea∣son of these, and almost all the other precepts fol∣lowing; as it was prefixed before the ten Com∣mandements: see Exod. 20. 2.

Vers. 4. Turne ye not] to weet, your faces: or Looke not, Regard not: in Greeke, Follow not. It implyeth also the turning-away of the heart, Deut. 30. 17. and 29. 18. But from this word, the Hebrewes say, that it is forbidden even to looke-attentively, on the similitude of an image. Maimony treat. of Idolatrie, ch. 2. sect. 2 Idols] called in Hebrew Elilim, which properly signifieth things of nought, nothing, vaine, and nought worth: according to the nature of which name, Paul saith, we know that an Idoll is no∣thing in the world, and that there is none other God but one, 1 Cor. 8. 4. Elim signifieth, Gods; Elilim, 〈◊〉〈◊〉 Gods; which the Greeke here nameth Eidda, whereof our English Idols is derived: in the Chal∣dee they are called Errours, or Aberrations. And Elilim is applied to other things also, which are of no value; as in Iob 13. 4. Physitians Elil, that is, vaine or of no value, & in Ier. 14. 14. false prophets prophesied Elil, a thing of nought. And as Images, are the same that Idols, in signification, so Images of silver and gold, are called Elilim Idols, Esay 2. 20. So that hereby God forbiddeth the transgression of the first and second commandements. And the Hebrew doctors say, It is not Idolatrie onely which a man is forbidden to turne after it in his thought; but every thought which occasioneth a man to deny any of the fundamentall points of the Law, wee are warned that it come not into our heart, &c. Maimony treat. of Idolatry, ch. 2. s. 3. molten Gods] Hebrew, gods of melting: meaning Images, Gods of silver and of gold, as Exodus 20. 23. such as was the mo〈…〉〈…〉 calfe, Exod. 32. 8. 31. The Prophet calleth them teachers of lyes, Habak. 2. 18. yet unto such, Idola∣ters said, ye are our Gods, Esay 42. 17.

Vers. 5. of Peace-offrings] or of payments, whereof [unspec 5] see Lev. 3. 1. for your favourable-acceptation] that it may be acceptable to God for you: see the notes on Lev. 1. 3. This sense Sol. Iarchi giveth of these words here. Some doe understand it, at your owne will, such as you like best to offer: but the 7. verse following, sheweth the former interpretation 〈◊〉〈◊〉∣ther to be meant. Though this later also is good, and may be implied; and is so expounded by C〈…〉〈…〉∣kuni, that they should give their good will therein, and not grudge or have an evill eye in that which they offred before the Lord. For some men (saith he) do not offer with the hart, but because they see other men doe so, and it were a shame for them, if they should not doe likewise. But another meaning (saith he) may bee this, Doe the thing that may bee for your favourable-acceptation, as that it bee eaten on that day, or on the morrow.

Vers. 6. burnt] as being polluted by over long keeping it. See these things opened in Levi〈…〉〈…〉 7. 18. 19.

Verse 7. eaten at all] or, any of it eaten: Hebrew, eating eaten. a polluted-thing] or, abominable, is Greeke, unsacrificeable; but Aquila turneth it 〈◊〉〈◊〉 in Greeke Apobleton, a thing to be rejected, which word Paul useth, in 1 Tim. 4. 4. See the notes 〈◊〉〈◊〉 Lev. 7. 18.

Vers. 8. his iniquitie] in Greeke, sinne, meaning [unspec 8] punishment for his iniquitie•• see the notes on Levit. 7. 18. the holy thing] Hebrew, the holinesse; in Greeke, the holy things. that soule] that is, as the Chaldee translateth, that man shall be destroyed: see Lev. 7. 18. In Greeke, the soules that eat it, shall be destroyed out of their people.

Vers. 9. not wholly-rid] or, not make a full-end, not [unspec 9] make cleane-riddance, of the corner of thy field, to reape the same. The like is after, in Levit. 23. 22. corner] that is, the out side, or utmost-part: the corner may also be understood for many corners. The He∣brew canons declare it thus; Hee that reapeth his field, must not reape all the field wholly; but must leave a little standing corne for the poore, in end of the field, (Lev. 23. 22.) whether he cut it, or plucke it up: and that which is left, is called the Corner [Peah.] And as he must leave of the field, so of the trees, when he gathe∣reth their fruits, he must leave a little for the poore. If be transgresse, and do reape all the field, or gather all the fruits of the trees: he must take a little of that which he hath reaped, or of that which hee hath gathered, and give it to the poore; for the giving of it is a commande∣ment. Yea though he have ground it, or baked it into bread, yet he must give therof a corner to the poore. If all w^ch he hath reaped, be lost or burnt, before he hath given the corner, then is he to be beaten: because he hath trans∣gressed a probibition and can not confirme the comman∣dement thereof, which unto him is broken off. Maimo∣ny in Misneh tom. 3. in Mattanoth gnanijim, ch. 1. sect. 1. 2. 3. What is the measure of the Corner? By the Law, there is no measure set for it; if hee leave but one eare of corne, he is discharged. But by the words of the Scribes it must be no lesse then one of sixtie. And a man may adde more then one of sixty, according to the great∣nesse of the field, or multitude of the poore, or blessing of the seed. As if the field be very small so that if hee leave thereof the sixtieth part, it will not benefit a poore man, then is he to adde unto the measure: and so if there bee many poore, be addeth. And if he did s••w little, & rea∣peth much because it is blessed: he addeth according to the blessing. And who so addeth more unto the corner, he shall his reward encreased, and there is no mea∣sure of this addition. They leave no corner, but 〈◊〉〈◊〉 the end of the field; to the end that the poore may know the place whither to come, &c. At three times in the day they part the corner for the poore; at morning, and at midday, and at the evening sacrifice. [that is, 3. of the 〈◊〉〈◊〉 in the afternoone] and the poore that comes not at 〈◊〉〈◊〉 of these times, they suffer him not ••o take any away; 〈◊〉〈◊〉 there may bee a set time, for the poore, to come toge∣ther all of them, to take, it. If a man have two fields, hee may not reap••the one wholly, and leave in the other a 〈…〉〈…〉 them both; for it is written, the corner OF THY FIELD: but hee must leave in every one 〈…〉〈…〉 for the same. He that soweth his field with one kind (of seed;) though hee make therein two thresh∣ing 〈◊〉〈◊〉, he leaveth but one corner. If he sow two kinds of seed, though he make but one floore, hee must give a 〈◊〉〈◊〉 for 〈◊〉〈◊〉 one sort, by it selfe; and a corner for the other sort, 〈◊〉〈◊〉 itselfe. If he sow it with ••••o kinds of wheat 〈◊〉〈◊〉 two kinds of barley; then, if he make but one floore, he giveth but one corner; if two floores, he giveth two cor∣••ers. Maimony in Mattanoth gn〈…〉〈…〉im, (or treat. of Gifts to the poore) c. 1. sect. 1. 2. 3. 15. and ch. 2. s. 12. 17. and c. 3. s. 1. 14. in reaping] or, to reape the same: which in Lev. 23. 22. Moses explaineth thus, when thou reapest. gleane] or gather. the gleaning] or gathering, that is, the eares of corn which fall off, as the Greek version explaineth it. So the Hebrewes say, the gleaning is that which falleth out of the sickle in the time of reaping, or that falleth out of the hand when he gathereth the cares and reapeth; if so bee that which falleth be but an eare, or two. But if there fall three together, those three are the owners of the field. And that which sallethfrō after the sickle, or from af∣ter the hand though it bee but one care, is not for glean∣ing. He that plucketh up things which are to be plucked, that which falleth from under his hand, is for gleaning. If he reape and there be left an eare unreaped, if the top of it reach to the other standing corne which is thereby, so that he may reape it with the other standing corne, it is the owners of the field; if not, it is for the poore. If the winde scatter the corne, so that the harvest of the owner of the field, is mixed with that which is to bee gleaned, then they mesure the field, how much gleaning it is meet for to afford, and they give (so much) to the poore. If (the owner) have transgressed, and gathered the gleanings, though he have ground it, and baked it, hee must give it to the poore. If it be lost or burnt, after it is gathered, before it be given to the poore; he is to be beaten. Mai. in Mattanoth gnanijim, ch. 4. sect. 1.—5. and c. 1. s. 4.

Vers. 10. not gather-the-single-grapes] that is, the [unspec 10] grapes which grow single, and not in clusters; such the owner of the vineyard might not gather, but leave them for the poore. Gnoleloth are single-grapes Esay 24. 13. Hobad, vers. 5. differing from the clu∣sters of grapes, Mich. 7. 1. So the Hebrewes explaine this law, saying, Gnoleloth are little clu∣sters which are not thicke, as clusters which are not compact together, and whose grapes are not joyned one upon another, but dissevered. And it is called Gnolel, because it is to the other clusters as (gnolel that is) achild to a man, &c. and single berries, they are gnoleloth. A branch whereon there is a cluster, and single grapes on the twig of the branch, if the single grapes be cut off with the cluster, they are the owners of the vineyard; if not, they are for the poore. If a vine-yard have all single grapes it is for the poore, as it is written, THOV SHALT NOT GATHER THE SINGLE GRAPES OF THY VINE-YARD, although it be all single grapes. And no single grapes or particular berries are due (to the poore,) but in the vineyard onely. Maimony in Mattanoth gnan. ch. 4. sect. 17. &c. the grapes-that-are-broken∣off] or, the particular-berries. The Hebrew Peret, which hath the signification of parting, breaking, and falling off, meaneth here such particular grapes as are broken and fall off from the clusters in the vintage. That as in the field, the corner was that which was left growing, and the gleaning was of the eares that fell away in the reaping: so the sin∣gle grapes, were such as grew not in clusters; and the Peret, are grapes broken and fallen off in the gathering. So the Greeke translateth it, Rho∣gas, that is, berries-broken-off; and the Chaldee Ni∣thra, is of like meaning; and the Hebrews expoūd it to be particular berries one or two, that are broken∣off

from the cluster, in the time of the grape-gat hering: but if there bee three berries together, or moe; they are not Peret, nor left for gleaning, but are the owners. Yet that which is throwne to the earth, in the grape gathering, they count for Peret, though it be halfe a cluster, or an whole one: so that hee that putteth a basket under the vine, in the time when he gathereth grapes (to save for himselfe those which so fall off) he robbeth the poore: Mai∣mony in Mattanoth gnan, chap. 4. sect. 15. 16. Be∣sides the fruit of the vine, other fruits that are for food, are implyed in this law; therefore in Deut, 24. 20. Moses mentioneth the like of the Olive tree: and there in the verse 19. he addeth another branch of this law, touching a sheafe forgotten in the field, which must not be fetched againe, but left for the poore. So the Hebrew doctors understand this precept largely; for by harvest and reaping, they say is implyed what soever, is like unto harvest, that it is bound to yeeld a corner for the poore; as all kinde of graine in the field, and all pulse, as rise, millet, lentils, also nutts, almonds, pomgranats, grapes, olives, dates, and all such like; whatsoever is for meat, and groweth out of the earth, and is gathered as an harvest Therefore herbes are free from paying this duty, because they are not gathered and layd up for mens livelihood, but garlicke, and onions, must pay the corner, because, they are dryed and brought into the house for provision. So they say, There are foure gifts for the poore, in the vineyard: the grapes that are broken. off, and the single-grapes, and the corner, and that which is forgotten. Three gifts, are from the revenues of the field; the gleaning, and that which is for gotten, and the corner. And two, from trees; that which is forgotten, and the corner, Maimony in Mattanoth gua••ijim, ch. 2. sect. 1. 2. and ch. 1. sect. 7. thou shalt leave them] Hence the Hebrewes gather, that the poore have no∣thing to doe with these gifts, untill the good-man of the house have separated them purposely. Therefore a poore man, that seeth a corner in the end of a field, may not touch the same, (upon paine of robbery,) untill hee know that the master of the house knoweth thereof. After they are thus left, the master of the house hath no right in them, but the poore may come and take them, yea though it bee against the masters will. Maimony, ibidem, ch. 2. sect. 14. and ch. 1. s. 8. And whereas the master of the familie was to give the first fruits to the Pricsts, Numb. 18. 12. and the tithes to the Levites, Numb. 18. 24. and a second tithe, for him and his to eat before the Lord, Deut. 12. 17. 18. these gifts, were to be left for the poore, before any of the other: and every third yeere, that a tithe, was also given to the poore, Deut. 14. 28. 29. besides other releife, Deut. 7. 8. so merciful was God, to the poore of his people. Neither might they bee defrauded of these gifts, under co∣lour of religion; If a man sanctified his vineyard, (to the Lord,) after single-grapes were knowne to be in it: the poore had these single-grapes not withstan∣ding: and if the tithe were given to a Levite, and single-grapes were found therein, he was to give them to the poore. Maimony in Ma••••gna••. ch. 4. sect. 23. 26. Now who those poore were, to whom these glea∣nings, single grapes, corners, &c. did belong, the Hebrew canons declare thus; Who so hath two 〈…〉〈…〉∣dred Zurims, [that is, fiftie shek els of silver, for a 〈◊〉〈◊〉 is the fourth part of a shekel; and what the shekel is, see the notes on Gen. 20. 16] let him not take of the gleaning, or of that which is forgot, or of the corner, or of the tithe of the poore. If he have 200 lacking one, be may take. If they bee pawned to his creditor, or bee for his wives dowrie, them also bee taketh. And they can not binde him to sell his house or stuffe. Thalmud Bab. in Peah, ch. 8. s. 8. for the stranger] and for the father lesse, and for the widdow, Deut. 24. 19. By the stranger is chiefly meant the proselyte (as the Greek here translateth,) converted to the faith, though others are not forbidden, because in these gifts, was no holinesse at all, as in other things that were sanctified. The Hebrewes say, every stran∣ger spoken of, in the gifts to the poore, is not meant, but of the righteous stranger. For loe hee saith of the second tithe, And the Levite shall come, and the stranger, (Deut. 14. 19.) the Levite is within the covenant, so the stranger is within the covenant. Notwithstanding they withhold not the poore heathens from these gifts. It is said, thou shalt leave them for the poore &c. all the while that there are poore men to require them. If the poore cease to seeke or come againe for them, that which is left, is free for any man to take. And he is not bound to give (the poore) the price of thē; for it is not said, he shall give them to the poore, but bee shall leave them. And it is not meet to leave them for beasts and birds, but for the poore: and loe there 〈◊〉〈◊〉 poore. After that the poore are gone into a vineyard & come away: the grapes which remain afterward, are 〈◊〉〈◊〉 for any man; &c. Maim. in Mattanoth gnan. chap. 1. sect. 9. 10. 11. I am Iehovah,] by whose com∣mandement, this law was stablished in Israel, to the end that they might remember their owne pover∣ty and bondage which they indured in Egypt; and that by doing these works of mercy, the Lord might blesse them, in all the work of their hands. Which reasons, M ses rendteth of this precept, in Dent. 24. 19. 22.

Vers 11. not steale] see the notes on Exod. 20. 15. [unspec 11] In that he speaketh as to many ye shall not, Chazku∣ni here gathereth, that he that seeth one steale, 〈◊〉〈◊〉 holdeth his peace, he also stealeth as doth the principal in the theft. falsly-deny] in Greeke, not lye; it is a generall word for lying, or denying of things in respect either of God, as Prov. 30. 9. or of men, as Lev. 6. 2. And unto this latter, of denying other mens goods that are in their hand, doe the He∣brewes referre this prohibition. Maimony rom 3. treat. of Oathes, ch. 1. s. 8. deale falsly] or lye, in violating covenants, as Gen. 21. 23. Psal. 44. 18. or swearing falsly, or any other way.

Ver. 12. to falshood] or falsly; in Greek, to an unjust [unspec 12] thing; The contrary is required, Thou shalt sweare, the Lord liveth, in Truth, in Iudgement, and in Instice. Ierem. 4. 2. And Gods Name is of large significa∣tion, as is noted on Exod. 20. 7. so that whether one use any of Gods proper names, or describe him by other words, as hee that liveth for ever, bee that created heaven and earth, &c. (as Rev. 10. 6.) or any the like, it is a full oath. And by swea〈…〉〈…〉,

is understood cursing also, which is of the same na∣ture, as in Gen. 24. 8. 41. the same thing, is called an 〈◊〉〈◊〉, and a curse (or exsecration.) So the He∣〈…〉〈…〉 canons say: Whether one sweare by (Gods) proper name, or by any of his surnames; as by him whose 〈◊〉〈◊〉 is Gracious, or whose name is Mercisull, or any the like an any language: loe it is a full oath. And so an 〈◊〉〈◊〉, and a curse, is an oath. As when a man saith, Cursed 〈◊〉〈◊〉 be of the Lord, or of him whose name is Gra∣〈…〉〈…〉 Mercifull, who soever hath eaten this thing, and himselfe hath eaten it: loe he hath sworne falsly. Like∣wise 〈◊〉〈◊〉 that saith nay, nay, twise, by way of oath; or yea, yea, and mentioneth Gods name or surname, loe it is as if he 〈◊〉〈◊〉 sworne. And so hee that promiseth I will not doe this or that, and mentioneth Gods name or surname: it is an oath, Maimony in Misneh, tom. 3. treat. of O〈…〉〈…〉es, ch. 2. sect. 2. &c. not Profane] or, pollute, but contrariwise shalt sanctifie it; as Levit. 22. 32. The wordnet, in the former branch, is here againe necessarily understood, as often in the scripture: and so the Greeke version addeth it, ye shall not pro∣fane. By this, not onely false, but rash, vaine, unad∣vised, needlesse oathes, and all other abuses of Gods name are forbidden: as is noted on Exodus 20. 7. The Hebrews say, Although he that swear∣eth vainly or falsly, bebeaten (by the Magistrate,) and being a sacrifice (to the Priest,) yet is there not a∣〈…〉〈…〉 made thereby, for all the iniquity of his oath; for it is written, (in Exodus. 20. 7.) the Lord will not hold him innocent: he is not freed from the judgement of (the God of) heaven, untill bee have his payment from him, for the great Name which he hath profaned, as it 〈◊〉〈◊〉 written, Thou shalt not profane the name of the Lord thy God: I am the Lord. Therefore a man must beware of this iniquity, more then of all transgressions. This is me of the heavy iniquities; although for it there bee as eutting off, nor death, by the Magistrates, yet is 〈◊〉〈◊〉 in it a profanation of the holy Name, which is greater then all iniquities. It is necessary to warne children much, and to teach their tongues the words of truth, without swearing; that they fall not into a cu∣stome to sweare continually, as doe the heathens. And this thing 〈…〉〈…〉eth as a dury upon their parents, and upon school〈…〉〈…〉sters. And it is a great good thing, for a man 〈◊〉〈◊〉 to sweare at all. Maimony treat of Oathes, ch. 12. sect. 1. 2. 8. 12. Accordingly are wee to under∣stand the doctrine of our Saviour, when hee saith S〈…〉〈…〉 not at all, Mart. 5. 34. Whereby he forbid∣deth not the lawfull use of oathes commanded of God, Deut. 6. 13. but all abuse in common speech, which was and is accustomed most sinfully, to the high dishonor of God.

Vers. 13. fraudulently-oppresse] in Greeke, doe∣〈…〉〈…〉, [unspec 13] or injurie. This word signifieth to oppresse by 〈◊〉〈◊〉; the next, to oppresse-by-violence: see the 〈◊〉〈◊〉 Lev. 6. 2. Both these, did Iohn the Bap∣tist 〈…〉〈…〉bid unto the souldiers, Luk. 3. 14. rob] or, violently-oppresse, and plucke-by-force, as it is said of Ben••jah, he plucked the speare out of the Egyptians 〈◊〉〈◊〉, 2 Sam. 23. 21. For these sinnes fraudulent∣〈…〉〈…〉, and robbery, the Prophets doe often blame Israel, Ezek. 22. 29. Ier. 22. 3. Esay 3. 14. Eccles. 4. 1. Psal. 62. 11. It commeth from cove∣tousnesse, as is said, they covet fields, and take them by rapine, Mich. 2. 2. and proceedeth unto murder, as he that is greedy-of-gaine, taketh away the life of the owners thereof: Prov. 1. 19. The Hebrewes say, Who so desireth his neighbours house, wife, goods, or any other thing which it is possible for him to get of him: when he hath thought in his heart how he might get that thing, and his heart is allured with the thing, he transgresseth this Law, Thou shalt not desire, Deut. 5. 21. and Desire is not but in the beart onely. Desire bringeth a man to Coveting, and Covetize bringeth him to Robbery. For if the owners will not sell the thing, though he would give a great price, then falleth he to ra∣pine, Mic. 2. 2. And if the owners stand up against him to rescue their goods, or to forbid him to rob, then he falleth to shedding of blood. Goe and learne by the fact of Achab and Naboth. Loe thou maist learne that he which Desireth, transgresseth one prohibition; and he that getteth the thing which he desireth, by importu∣ning the owners, or requesting it of them, transgresseth two prohibitions; therefore it is written, Thon shalt not Covet, and Thou shalt not Desire. And if he take it by robbery, he transgresseth three prohibitions. And who so robbeth his neighbour of the worth of a farthing, is as if he tooke his life from him, Prov. 1. 19. Maimony in treat. of Robbery. ch. 1. s. 10. &c. If a man finde and keepe backe a thing which his neighbor hath lost, he transgresseth also this Law; as is noted on Deut. 22. 1. the worke] that is, the wages for the worke: as the Greeke translateth it wages. So in Iob. 7. 2. an hireling looketh for his worke, that is, for the reward of his worke: and in Ier. 22. 13. Woe unto him, &c. that useth his neighbours service for nought, and giveth him not his worke; that is, his wages. So Christ saith, My worke is with my God, Esay. 49. 4. that is, my reward: and these two are joyned, as be∣longing to the same, as the Lords reward is with him, and his worke before him. Esay 40. 10. that is, his recompence for worke. This is a particular in∣stance, of the foresaid oppression, as Moses after sheweth, saying, Thou shalt not fraudulently-oppress an hired servant &c. at his day thou shalt give him his hire: Deut. 24 14. 15. So in Malac. 3. 5. where God threatneth judgement for this sin. See more, in the notes on Deut. 24.

V. 14. not curse] or, as the Greeke translateth, not [unspec 14] speake evill of the deafe: or, not revile; as in Exod. 22. 28. is spoken of the Magistrates; here it is spoken of the deafe, who cannot hear, nor thereat be offen∣ded: so by proportion it is meant of all other; even of enemies, as Blesse your persecutors; blesse and curse not: Romans 12. 14. By the Hebrew ca∣nons, if a man cursed, not a ruler onely, but any one of Israel, bee was to bee beaten: which they grounded upon this Law, Thou shalt not ourse the deafe: and wherefore mentioneth he the deafe? For that, though it bee one that heareth not, neither is grieved for the curse, yet is he to be beaten for his cur∣sing. Hee that curseth any of Israel, man or woman, great or small, he is once beaten: and if he curse a Iudge, he is twise beaten; and if he curse the Ruler (or Prince) he is thrise beaten. He that curseth himselfe, is beaten, as he that curseth others; for it is written (in Deut. 4. 9.) Take heed to thy self, & keep thy soule, Mai. in San∣bedrin, c. 26. s. 1. 2. 3. not put] Hebr. not give a

stumbling-blocks, or (as the Greeke translateth it) a scandall: which as it should not bee before the blind, so neither before any, as it is written, let no man put a stumbling-blocks, or a scandall in his bro∣thers way, Rom. 14. 13. and Woe unto the world, be∣cause of scandals, Mat. 18. 7. Generally this forbid∣deth all occasion of errour or fall unto any, especi∣ally to the blinde and ignorant; for Cursed is he that maketh the blinde to erre out of the way, Deut. 27. 18. And as the soule is more precious then the body, so the sinne is greater to put a scandall of sinne, or stumbling-blocke of iniquitie, before the consci∣ences of the weake or ignorant, Rom. 14. 13. and 16. 17. 1 Cor. 8. 9.—13. Rev. 2. 14. Sol. Iarchi ex∣poundeth Moses thus, Before him that is blinde in a matter, doe not give such counsell as is unmeet for him.

Vers. 15. unrighteousness] or injurious evill: it is a generall word for all in justice either in heart, as [unspec 15] Psalme 58. 3. or with mouth, as Mal. 2. 6. Iob 27. 4. Esay 59. 3. or with hand and act, Psalm. 7. 4. Ezek. 18. 8. and applied sometime in speciall to unrigh∣teousnesse in judgment; as here, and in Psal. 82. 2. All that doe this, are an abomination to the Lord, Deut. 25. 16. respect the person] or, lift up (or accept) the face, which is to shew favour, and to grant ones request: which sometime is taken in the good part, as is noted on Gen. 19. 21. and may be observed in 2 King. 3. 14. Lam. 4. 16. but in ca∣ses of judgement, it usually denoteth partiall cari∣age, and respect of one mans face or person, more then of anothers, which God forbiddeth here, and in Deut. 16. 19. Prov. 18. 5. Iob. 13. 10. Psal. 58. 3. Iam. 2. 1. 9. of the poore] though in respect of his poverty he may seeme to bee pitied, yet God would have all partiality in judgement to be avoi∣ded. honour the person] or, countenance the per∣son (or face) of the great: as in Exod. 23. 3. wee are forbidden to countenance (or honour) the poore. The Gr. translateth Thaumases, which properly is to ad∣mire, but used for honorable-respect, as is noted on Gen. 19. 21. in justice] or, with righteousnes. Of this, see the annotations on Deut. 16. 18.

Vers. 16. not walke a talebearer,] or, calumniator, or not walke with talebearing, and crimination. The [unspec 16] Hebrew Rokel, properly signifieth, a merchant, or traffiquer up & down with spices, or other things, 1 Kings 10. 15. Ezek. 27. 15. 17. 22. 23. Whereupon Rakil (the word here used) is a talebearer or accuser, that maketh merchandise as it were of words, utte∣ring them as wares, going from place to place, to heare, and to spread-abroad criminations of other men. His propertie is described to be a revealer of secrets, Prov. 1••. 13. and 20. 19. his end, to shed blood, Ezek. 22. 9. yet pretending friendship and good neighbourhood, Ierm. 9. 4. 5. Wherfore the Greeke translateth it here, Thou shal not walke with guile, and in Prov. 11. 13. and 20. 19. he is called in Greek double-tongued. The Holy Ghost in the new Testament seemeth to call him in Greeke Diabo∣los, that is, a false-accuser, calumniator, or make-bate, 2 Tim. 3. 3. 1 Tim. 3. 1••. and so Aquila (an ancient Greeke interpreter) translateth Rakil, Diabolos, in Prov. 11. 13. And to this the Chaldee version agreeth, saying, Thou shalt not d••v••lge accusations, (or criminations,) among thy people. Which phrase is used in Dan. 6. 24. of those men which made ac∣cusations against Daniel, (there translated in Greek Diaboliontas.) Hereupon Diabol••s the Devill hath his name of calumniating and accusing the bre∣thren. Rev. 12. 9. 10. whom the Syriake in Matt. 4. and other places, calleth a Divulger of accusati∣ons, or criminations. So that the Hebrew Rakil, is in Greeke Diabolos, in English, a Calumniator, 〈◊〉〈◊〉 Make-bate, a Devill, (as Iudas is called a Devil; Iohn 6. 70.) Therefore this sin is great, & when it spred in Israel, that they (w^th their other sins) wal∣ked as talebearers: they were called reprobate silver, because the Lord had rejected them, Ier. 6. 28. 30. The Hebrew doctors explain it thus; He that backbiteth his neighbour, transgresseth against this Law, Thou shalt not walke a talebearer among thy people, (Levit. 19.) and though they bee not beaten for this thing, ye•• it is a great iniquitie, and occasioned the killing of many soules of Israel; therefore this is joyned next unto it, Thou shalt not stand against the blood of thy neighbour, (Levit. 19. 16.) Goe and learne what befe〈…〉〈…〉 unto D••••g the Edomite. (Psalme 52. 1 Samuel 22. 9.—19) Who is a Talebearer (Rakil) Hee that is loden with words, and goeth from one to another, and saith, Thus said such a one; or, Thus have I heard of such a one: although the thing be true, yet such a man marreth the whole world. Maimony in Misneh, tom. 1. in Deg∣noth chap. 7. sect. 1. 2. And as this Law, immedi∣ately followeth the former about the Iudges; so the Hebrewes apply this precept unto thē, saying, It is unlawfull for any of the Iudges, when he goeth out from the judgement hall, to say, I am hee that doth 〈…〉〈…〉∣quit, or condemne; and my fellowes are against me: 〈◊〉〈◊〉 what can I do, seeing they are moe then I. And if he 〈◊〉〈◊〉 speake, he is in the compasse of this, HE THAT WA••••∣ETH as A TALEBEARER, REVEALETH SECRETS: (Prov. 11. 13.) Maim. in Sanhedrin, ch. 22. s. 7. Whereto the Greeke version of that place agreeth; A dou∣ble-tongued man, revealeth counsels (or secrets) 〈◊〉〈◊〉 the Synedrion (or Council.) And so in Proverbs 20. 19. The Ierasalemy Thargum followeth the for∣met exposition, but with another phrase, expoun∣ding this Law thus: My people the house 〈…〉〈…〉∣rael, yee shall not follow the third (or the threef••••) tongue against your neighbours: meaning hereby, the slaunderous or calumniating tongue. So〈…〉〈…〉 Psalme 101. 5. He that slandereth, (or hurteth with the tougue,) is translated there by the Chaldee, He that speaketh with a third tongue: and in Psal. 140. 12. A man of tongue, that is, an evill tongued, or evill speaker, the Chaldee expounds it, A man which speaketh with a third tongue, And hence is that phrase of Iesus ben Syrach, in Ecclus. 28. 14. A third tongue hath disquieted many: and in v. 15. A third tongue, hath cast out vertuous women; meaning, calumniators & backbiters. These are called of the Hebrews treble tongued, for the much hurt which they doe, to their neighbours whom they calum∣niate, and to whom they tell it, and to themselves. Our wise men have said, the evill tongue ki〈…〉〈…〉 three; the speaker, and the receiver, and him that is spoken against; but the receiver more then the speaker▪ Maimony in Degneth, chap. 7. sect. 3.

〈◊〉〈◊〉 against the blood] that is, not stand and see thy neighbors blood spilt, & thou withdraw thy helpe from him either by word or deed. So the Hebrewes explaine this Law, saying; Hee that pursueth his neighbors to kill him, all Israel are commanded to deli∣ver the pursued from the hand of the pursuer, yea though it be by the life of the pursuer. As, if he hath been neighbors to leave off, and yet hee pursueth him, &c. hee may be killed. And if they can deliver him with the lesse of some of the pursuers limmes, as by striking off his hand, or breaking his leg, or striking out his eye, let them doe it. Who so can deliver him, by bereaving the pursuer of a limme, and doth not, but killeth the pursu∣er: that man sheddeth blood, and is guiltie of death; how be it, the Magistrates may not put him to death. Whose can deliver, and doth not; transgresseth this law, Thou shalt not stand against thy neighbours blood. And so bee that seeth his neighbour sinking in the sea; or theeves, or some wilde beasts comming upon him, and can deliver him, either by himselfe, or by hiring of o∣thers to deliver him, and doth not: or that hath heard, that infidells or other wicked have purposed his evill, or bid asnare for his neighbour, and he discloseth it not un¦to him, and the like: he that thus doth, breaketh this Law, Thou shalt not stād against the blood of thy neigh∣bour. Mamony tom. 4. tret. of Murder, ch. 1. sect. 6. 7. 13. 14. It implieth also all other wayes where∣by a man may keepe himselfe or others from spil∣ling innocent blood, as in case of judgement, or the like. So Thargum Ierusalemy expoundeth it, Thou shalt not keepe-silent the blood of thy neighbour, in the time that thou knowest the truth in judgement. And this Law is joyned with the former of tale∣bearing, as that which often causeth blood-shed: and the Prophet complaineth, In thee are men that cary tales, to shed blood, Ezek. 22. 9.

Vers. 17. not hate thy brother] by brother, is meant [unspec 17] here any other-man: therefore Christ blamed the Pharises glosse, Thou shalt love thy neighbour, and hate thine enemie, and hath said unto us, Love your enemies: Mat. 5. 43. 44. And this Law followeth the former about blood, because Whosoever hateth his brother, is a murtherer, 1 Ioh. 3. 15. And because hatred often riseth of offences, he commandeth to rebuke, and not to hate for such things: which the Hebrewes explaine thus; When one man sinneth a∣gainst another, he must not inwardly hate him, and keepe silence, as it is said of the wicked, And Absalom spake 〈◊〉〈◊〉 his brother Amnon, neither good nor bad, for Ab∣s〈…〉〈…〉 hated Amnon, 2 Sam. 1 3. 22. but he is comman∣ded to make it knowne unto him, and to say, why hast 〈◊〉〈◊〉 done thus unto me? Maimony in Degnoth ch. 6. sect. 6. in thy heart] the Greek translateth, in thy mind (or thought,) which is an effect of the heart, as in luke 1. 51. there is mentioned the thought (or imagination) of their heart. So in Coloss. 1. 21. the Apostle speaketh of enemies in their minde: and I will write (my Law) in their heart, ler. 31. 33, is ex∣pounded in their minds, Heb. 10. 16. rebuking thou shalt rebuke] that is, thou shalt in any wise rebuke 〈◊〉〈◊〉, plainly, soundly reprove. The originall signi∣fieth to rebuke with conviction or argument; by words to shew what is right, and to refell the con∣trary: as to reason, Iob 13. 3. Esay 1. 18. to convince Iob 32. 12. to reprove, Esay 11. 4. And it is oppo∣sed both unto hatred nourished in silence, as here, and in 2 Samuel 13. 22. and unto flattery, Prov. 28. 23. The same Law is given by Christ, in Luk. 17. 3. If thy brother, sinne against thee, rebuke him: and if he repent forgive him. This duty David desired, saying, Let the just smite me, &c. and let him rebuke me, Psalme 141. 5. and it is the meanes, both to nourish love among the wise, Prov. 9. 8. and to en∣crease knowledge among the prudent, Prov. 19. 25. and to procure a goodblessing, Prov. 24. 25. The Hebr. doctors say, He that seeth his neighbour sin, or walk in a way not good; is commanded to admonish him to doe better, and to certifie him that he sinneth against himselfe by his evill deeds, as it is written, Rebuking thou shalt rebuke thy neighbour. He that rebuketh his neighbour, whether it be for things betweene him and him, or betweene him and God: he must rebuke him be∣tweene him and himselfe (alone;) and speake unto him gently, and with a soft tongue, and let him know, that he speaketh not unto him but for his good, to bring him to the life of the world to come. If he receive it of him, it is well; if not, let him rebuke him the second and third time: and so continually a man is bound to rebuke him, untill the sinner resist him, and say, I will not heare thee. Maimony in Degnoth, ch. 6. sect. 7. not beare sinne for him] This is the usuall and proper mean∣ing of the Hebrew words, as after in Leviticus 22. 9. Numbers 18. 32. and the Greeke and Chaldee versions so explaine it: and Chazkuni confirmeth it by the like: Gnalaiu (saith hee) for his sake sake, as (in Psal. 44.) for for thy sake are wee killed all the day, &c. It teacheth that he who rebuketh not his brother for sinne, shall beare sinne, (that is, pu∣nishment) for his sake, because hee seeketh not to save a soule from death, as Iam. 5. 20. therefore God will require his blood at his hand; as Ezekiel 3. 18. It may also be Englished, suffer not sinne upon him, that is, leave him not in his sinne, unrepro∣ved. And as a man may ••eare sinne for his brother, by leaving him unrebuked; so for not reproving him in good sort and in love, but in bitternesse and to his reproach. And thus the Hebrewes ap∣ply it, saying. He that rebuketh his neighbour, first let him not speake unto him hard words, to make him ashamed; for it is written, AND BEARE NOT SINNE FOR HIM, &c. Hereby a man is forbid∣den to shame an Israelite, how much more if it be in pub∣like. Our wise men have said, he that maketh his neigh∣bours face ashamed publikely, shall have no inheritance in the world to come. Therefore a man must be warned that he put not his neighbour to shame publikely, bee he small or great; nor call him by a name whereof hee is a∣shamed &c. whereby is meant, in matters that are be∣tweene a man and his neighbour. But in matters of (the God of) heaven, if he convert not in secret, they are to make him ashamed publikely, and divulge his sin, & put him to reproach openly, & despise & set him at ••ought, untill he returne unto well doing: as all the Prophets in Israel did (unto such.) Maim. in Degnoth, ch. 6. s. 8.

Vers. 18. not avenge] The Greek translaceth, Let [unspec 18] not thy hand revenge. The Apostle openeth it thus, Beloved, avenge not your selves, but give place unto wrath: for it is written, Uengeance is mine, I will repay,

saith the Lord: Rom. 12. 19. Hereupon David said to Saul, The Lord avenge me of thee, but mine hand shall not be upon thee, 1 Sam. 24. 12. so Ierem. 15. 15. And Solomon saith, Say not thou, I will recompence evill: wait on the Lord, and he will save thee. Prov. 20. 22. What vengeance is, is shewed in Ier. 50. 15. Take vengeance or her; as she hath done, doe unto her. The Hebrewes say, He that avengeth himself on his neigh∣bour, transgresseth the Law, Levit. 19. 18. and al∣though he is not to be beaten (by the Magistrate) for it, yet it is a very great evill. Avenging is thus; as when a man would borrow an axe of his neighbour, or the like; and he refuseth to lend it him: on the morrow his neigh∣bour hath need to borrow an axe of him, and he saith, I will not lend it thee, because thou wouldest not lend mee when I would have borrowed of thee; this is vengeance. But when he commeth to borrow, he should give it him with a perfect heart, and not reward him, as hee hath done to him: and so in all like cases. And so David with a goodminde said (in Psal. 7. 5) If I have rewarded e∣vill to him that had peace with me; yea I have released my distresser without cause. Maim. in Degnoth, c. 7. s. 7. nor keep] to weet, injurie in minde, that is, not beare grudge: or, not observe the sonnes of thy people; which is spoken of such as would seeme to forgive, but will not forget wrong, or unkindnesse. The Greeke translateth, thou shalt not be angry (or beare inveterate displeasure;) the Chaldee, thou shalt not keep enmity. So God is said to take vengeance on his adversaries, & to keepe (wrath) for his enemies; Nahum 1. 2. but to his people, not so, Ier. 3. 12. Psal. 103. 9. whose example herein, we are to follow, Matth. 5. 48. The Hebrewes explaine it by a similitude thus; As if Reuben say to Simeon, hire mee this house, or lend mee this oxe, and Simeon will not. After a time, Simeon commeth to Reuben, to borrow or hire of him; and Reu∣ben saith, L••e I lend it thee, and I will not doe as thou didst, I will not repay thee according to thy deedes. Hee that doth thus, transgresseth this Law. THOV SHALT NOT KEEPE; but he should blot the thing out of his heart, and not keepe it. For all the while that be keepeth the thing, and remembreth it; he is in danger to fall unto revenging. Therefore the Law cutteth off this keeping (in minde;) untill he put the injurie out of his heart, and remember it not at all. Maimony in Degnoth, c. 7. s. 8. Chazkuni also explaineth it thus, Thou shalt not avenge, in worke; thou shalt not keepe, in thought. as thy selfe] This is the Second of the two great commandements, which our Saviour saith is like unto the first, Thou shalt love the Lord thy God, with all thine heart, &c. and on these two commandements hang all the Law and the Prophets, Matth. 22. 37. 40. For this, thou shalt not commit adulterie, Thou shalt not kill, Thou shalt not steale, Thou shalt not beare false witnesse, Thou shalt not covet; and if there be any other commandement, it is briefly comprehended in this word, namely, Thou shalt love thy neighbour as thy selfe. Rom. 13. 9. To this we may adde the Hebrewes te∣stimony, LOVE THY NEIGHBOVR AS THY SELFE: this is the great universall (precept) in the Law. R. Azai said unto him, IN THE IMAGE OF GOD MADE HE HIM: this is an universall (rule) greater then it: that a man should not say, for∣asmuch as I am despised, my neighbour shall be despised with me. R. Thancuma answered, if thou dost so, know whom thou despisest; for loe, hee that loveth his neigh∣bour, who is made in the Image of God, loveth the bles∣sed God himselfe, and honoureth him. R. Menachem, on Levit. 19. Another writeth thus, Every man is commanded to love every one of Israel, as his owne body, Levit. 19. 18. Therefore he must speake in his commen∣dation, and spare his goods, as he would spare his owne goods, and as be would his owne honour. And hee that honoureth himselfe, by the dishonour of his neighbour, he hath no inheritance in the world to come. Maimony in Degnoth, chap. 6. sect. 3.

Vers. 19. my statutes] in Greeke, my law. This is [unspec 19] here repeated, lest the ordinances following which may seeme to be small, should bee neglected. Or, as this word Statute (or, Decree) is sometime used for Gods ordinances in nature, bounding and li∣miting things, Psal. 148. 6. Iob 26. 10. and 38. 33. Prov. 8. 29. so here hee may intend the same, that his naturall ordinances for the distinct kindes of things, should not be violated. let thy catted] or, cause thy beast, of any sort. The Hebrewes say, He that causeth the male to ingender with the female which is not of the same kinde, whether it be of cattell, or wilde-beast, or fowle, yea though it bee of the kindes of wilde-beasts that are in the sea; he is to be beaten [of the Magistrates] by the Law, in every place; whether it be within the land [of Israel,] or without the same, Levit. 19. 19. and whether it be a beast or fowle of his owne, or of his neighbours. Who so transgresseth, and causeth he•• beast to ingender with another kinde, that which is bred of them, is lawfull for use. And if it bee one kinde of cleane beasts, with another kinde of cleane beast; it is lawfull to be eaten. Two kindes of beasts that are one like another, though they be mixed together, and one like an other; yet for as much as they are of two kindes, it is un∣lawfull to cause them to gender together: as a wolfe, with a dog; a Roe bucke with a Goat; an horse, with a mule, &c. Beasts that are bred of divers kindes, if their dammes be of one kinde, it is lawfull to let them gender together; but if they be of two kindes it is unlawfull. As, a mule, whose damme is an asse, it is lawfull to let him gender with a shee-mule, if her damme be an asse. But if the damme of the mule, be a mare; it is unlawfull 〈◊〉〈◊〉 let him gender, with a shee-mule, whose damme is 〈◊〉〈◊〉 asse; and so in all other like cases. Maimony in Mis〈…〉〈…〉, tom. 3 in Kilajim (or treat. of divers-kindes) chap. 9. sect. 1. 3. &c. The reason of this law, may be part∣ly to conserve the nature of things, as God first created them, and blessed them to increase and multiply, every one after his kinde, Gen. 1. 11. 12. 21. 24. 25. and 6. 20. which order hee would have his people to keepe, and not in vanitie or curiositie of minde, to alter the shape and nature of the crea∣tures, or seeme to make moe then God created. Therefore Anah (one of the wicked,) is noted as the first that found out Mules, by the gendring of divers kindes: see the Annotations on Gen. 36. 24. And partly it might leade Israel to the simplitie and sinceritie of religion, and to all the parts and doctrines of the Law and Gospell, in their distinct kindes: as Faith is necessarie, Good workes are ne∣cessary; but to mingle these together in the c〈…〉〈…〉 of our justification before God, is forbidden, G••••.

2. 16. and 3. 9. 10. 11. 12. The same is to be minded for the things of this nature, following. See also Deut. 22. 9. 10. 11. where in repeating this Law, the ploughing with an Oxe and an Asse together, is forbidden. The Hebrew doctors say, He that cau∣seth gendring of two kindes, it is as if he thought that the ••••ly blessed God had not perfected whatsoever is need∣full, but himselfe would adde moe creatures, and helpe in the creation of the world. And in the mixture of seedes, a man altereth the order of the creation, for it is written concerning them, AFTER HIS KINDE, (Gen. 1. 11.) And this is that which is said (in Levit. 19. 19.) YE SHALL KEEPE MY STATVTES; our Rabbines have said, these statutes [or bounds] are those by which he hath bounded the world, &c. Also they say, wheresoever a STATVTE is spoken of, it is a Kingsdecree, &c. And the intendment is, that man should not alter the statutes of the Lord most high, for he then doth at one that changeth the Kings coine: he that changeth the kindes, and maketh mixtures of div••rs sorts in any thing, is as a falsifier of the Kings coine. R. Menachem on Levit. 19. fol. 148. with a divers-kinde] The Hebrew Kilajim, is a generall word for all mixed things, as the Chaldee transla∣teth it, as in beasts, seeds, garments, and the like. And it hath the name of Restraint or Prohibition, because such mixtures are forbidden. not sow thy field] not thy vineyard, Deut. 22. 9. and so by proportion, other the like, as trees, &c. The He∣brewes explaine it thus. He that soweth two kindes of seedes together, in the land of Israel, is to be beaten. Levit. 19. 19. As he that mixeth wheat and barley, or beanes and lentiles together, and layeth them on the earth, and covereth them with mould; whether it bee with his hand, or with his foot, or with an instrument; he is to be beaten. And it is unlawfull for a man to let di∣vers kindes of seedes grow in his field; but hee must pull them up; though if he let them grow, he is not beaten. By tradition we have learned, that it is lawfull for an Isra∣elite to sow divers kindes of seeds, out of the land, (of Israel.) None are forbidden by the name of divers-kinds; but such seedes as are meet for mans meat; bitter hearbs and other such like, meet for medicine or like uses; there is in them no respect of divers kindes of seeds. Di∣vers kindes of trees, they are comprehended within this generall rule, THOV SHALT NOT SOW THY FIELD, &c. As he that graffeth one tree in an other, as the griffe of an apple tree, in a pome-citron tree, or a citron in an apple-tree; Loe such are to bee beaten by the Law, whether within the land, or without the land; and so he that planteth an hearbe in a tree, &c. And it is unlawful for an Israelite to let an heathen graffe trees with divers-kindes for him. But it is lawfull to sow seedes of graine, and seeds of trees together; and lawfull likewise to mixe the seedes of trees, and to sow them to∣gether; for there is no mixture of divers-kindes in trees, 〈…〉〈…〉e graffing onely. Though he that soweth divers-kinds is to be beaten, yet those fruits are lawfull to bee eaten, 〈◊〉〈◊〉. for the sowing onely is forbidden. And it is lawfull 〈◊〉〈◊〉 plant a branch of that tree, which hath beene graffed with divers-kindes, and to sow of the seed of that herbe, which was sowne with divers-kindes. One seed that is mixed with another, if it bee one of foure and twenty, (that is, the foure and twentieth part,) as one pecke of wheat, with three and twentie peckes of barley, let it is unlawfull to sow this mixture; untill either the wheat be lesse, or the barley more: otherwise he that soweth it, is to be beaten. A field that hath beene sowne and reaped, and the rootes remaine in the earth; although they spring up but after some yeeres: they may not sow other seed in that field, untill the rootes be plucked up. In the first day of Adar (that is, Februarie) they make proclamation a∣gainst divers-kindes of seedes; and every man goeth cut to his garden and field; and purgeth it of divers-kindes [if they grow there] And in the fifteenth day thereof, the Magistrates send messengers forth, and they goe about to search. Maimony in Kilajim. chap. 1. sect. 1. &c. and chap. 2. sect. 1. 12. 15. The reason of this Law, is the same with the former: see more on Deut. 22. 9. of linsie-wolsie] in Hebrew, Shagnatnez, a word used onely here, and in Deut. 22. 11. where Moses after explaineth it, of woollen and linnen toge∣ther: but the word it selfe is like to be of some other language, which used (as seemeth) to call such garments by that name. The Chaldee keepeth the Hebrew word: but the Greeke translateth it Kib∣delos, which is used of things adulterate, or impure∣ly-mixt. According to which interpretation, it should be figure of corruption and hypocrisie. A∣mong the Hebrewes R. Menachem (upon this place, applaudeth an exposition of this word which he found in the Doctors of the Kabbala, that it is Satan one of the high rulers, [hee meaneth the Ruler of the power of the aire, spoken of in Ephes. 2. 2] which is clad with Shagnatnez, and is able to doe hurt, and is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [Satan the Idolater,] by transposi∣tion of letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [Shagnatnez:] and the Gen∣tiles which knew not the meaning of the word, called him Satanas: [So the Divell is called in the Greeke tongue, Rev. 12. 9.] But their Canonists explaine the thing thus; Nothing is forbidden concerning di∣vers-kindes in garments, but wooll and flaxe only, Deut. 22. 11. And there is a thing like wooll that groweth on stones in the salt sea, &c. which is forbidden with flaxe, because to the eye sight it is like sheepes wooll. When wooll and flaxe are mixed together, as when they are to∣zed together, or spun together, and so woven into a gar∣ment; this is the divers-kindes forbidden in the Law. To sow a woollen garment with flaxen threed, or a flaxen garment with woollen threed, &c. is divers-kindes. Of these divers-kindes there is no stinted-measure; though it be but a threed of wooll in a flaxen garment, or a flax∣en threed in a woollen garment, it is unlawfull. If the wooll of sheepe and of camels or the like, be tozed and spun together; and if the halfe be sheepes wooll, loe it is al as sheepes wooll, and being with flaxe, it is of divers-kindes. But if the most part be of camels wooll, it is law∣full to mixe it with flaxe; for it hath all the forme of ca∣mels wooll. Likewise hempe and flaxe tozed together, if the most part be hemp, it is lawfull to weave the threeds thereof, with the threeds of wooll: but if they be halfe to halfe, it is unlawfull. Maimony in Kilajim, chap. 10. sect. 1. &c. So in Thalmud Bab. in Kilajim, chap. 9. they say, Nothing is forbidden by the name of divers-kindes (in garments) but wooll and flaxe together. not come upon thee] in Greeke, thou shalt not put upon thee: and so Moses explaineth it in Deut. 22. 11. Thou shalt not weare (or clad thy selfe,) And this the

Hebrewes understand strictly, that nothing is for∣bidden but the wearing of it in garments: there∣fore they say; Garments of divers-kindes, it is lawfull to make them, and to sell them; and nothing is forbidden but to weare them onely, Deut. 22. 11. It is lawfull to dwell in a Tent made all of linsie-woolsie; and to sit upon carpets, beds, &c. made thereof. Also to make shrowds of such, to wrap the dead in; for unto the dead there is no commandement. Who so weareth linsie-woolsie; or put∣teth it on; is to be beaten. Who so putteth it upon his neighbour, if he that hath it upon him, doe it presump∣tuously, then he is beaten that hath it on him; and hee that put it upon him, transgresseth this rule, Thou shalt not put a stumbling-blocke before the blinde. But if hee that hath the garment on him, knoweth not that it is lin∣sie-woolsie, but he that put it on him did it presumptu∣ously; he that put it on him is beaten, and hee that hath it on, is free. Maimony in Kilajim, chap. 10. sect. 12. 25. 30. 31.

Vers. 20. a man] in Greeke, if any (man) lye with [unspec 20] a woman. betrothed] so the Chaldee expoun∣deth the Hebrew Necherepheth, which comming of Caraph, that is, to publish and to reproach, is di∣versly here understood; of some, for a woman in re∣proach and publike contempt: of others, publikely betrothed. The Greeke translateth it, kept (or reser∣ved) to a man. The Hebrew doctors explaine it thus. The bond-woman (charuphah) betrothed, spoken of in the Law, is one that is halfe a bondwoman and halfe a freewoman, and betrothed to an Hebrew servant. Thalmud Bab in Cherethoth chap. 2. and Maimony in Issurei biah, chap. 3. sect. 13. But this betrothing is not complete, as elsewhere he saith, He that is e∣spoused to a woman that is halfe bond and halfe free, she is not espoused with complete espousals untill she be made free: and when she is free, they accomplish the espousals, as the espousals of a girle, which is growne great, and he needeth no other espousals. Maim. treat. of Wives, chap. 4. sect. 16. not redeemed] the Chaldee explaineth it thus, not redeemed with money, or free∣dome is not given her by a bill of dismission. a scourging] The Hebrew Bikkoreth signifieth first a carefull-inquisition or visitation, and by consequence a scourging or beating; and this is meant of her one∣ly, as the Chaldee version sheweth; and the Greeke saith, there shall be a visitation of her: and so the He∣brew Canons explaine it, She is to be beaten; and he is to bring a sacrifice: Maimony in Shegagoth, chap. 9. sect. 1. and elsewhere (in Issure biah, chap. 3. sect. 14.) he saith, The lying with this bondwoman, diffe∣reth from all other unlawfull copulations; for loe shee is to be beaten, (Levit. 19. 20.) and he is bound to bring a trespasse offring, (Lev. 19. 21.) So in the Thalmud, in Cherethoth, chap. 2. it is said, In all unlawfull co∣pulations, whether it be man or woman, they are alike in stripes and in sacrifice: but in (the case of) the bond-woman, the 〈◊〉〈◊〉 is not like to the woman in stripes, nor the woman to the man in sacrifice. not free] for if she were free, the punishment of them both should be death: Deut. 22. 24.

Vers. 21. his trespasse-offring] whereof see Lev. 5.

Vers. 23 into the land] of Canaan: the Greeke [unspec 21] [unspec 23] addeth, which the Lord your God, giveth unto you. This Law was peculiar for the Land of Canaan, not for other countries. tree for food] or, tree of food, that is, whose fruit serveth for mans meat. So this law concerneth not other trees that are for timber: and (as the Hebrewes thinke) not fruit trees which are not intended by the owner for food. They say, He that planteth a tree for food, and he intendeth it to be a fense for a garden, or that he hath planted it for timber, not for fruit: it is free from the (Law of the) uncircumcised (fruits.) If he plant it for fense, and after changeth his minde, and reputeth it for food; or planteth it for food, & after reputeth it for fense: as he shall please to intend, so is hee bound concerning it. If he planted it three yeeres for fense, and thenceforth for food, it is not the fourth yeere sanctified: for whatso∣ever hath not beene (three yeeres) uncircumcised, can∣not be the fourth yeere sanctified. He that planteth, for (to observe) a commandement, as when hee planteth a Citron tree, for branches at the feast of Tabernacles; or an Olive tree for (oile for) the Candlesticke (in the San∣ctuarie,) it is bound to (this law of) the uncircumcision. That which the heathens planted before (Israel) came into the land, was free from it: but after they came into he land, though the heathens planted it, it was bound thereunto. Whether a man plant a slip or branch of a tree, or pull up the whole tree out of his place and plant it in an other place; it is bound to the uncircumcision: and they are to reckon from the houre of the planting there∣of. Whether he plant it, or slip it, or graffe it; it is bound hereunto. Maimony in Magnaser sheni (or treat of the second Tithe) chap. 10. sect. 2. 3. 7. 9. 11. 13. And elsewhere they say, Our fathers came into the land; whatsoever they found planted, was free (from this law of uncircumcision:) what they themselves planted, though before the land was conquered, was bound hereunto. Thalmud in Gnorlah chap. 1. sect. 2. count as uncircumcised] or, cut-off the uncircumcision thereof, to weet, the fruit thereof. The Greek transla∣teth, ye shall purifie the impuritie thereof. three yeeres] By the Hebrew canons, The first (day) of Tisri (that is, the moneth which we call Septem∣ber,) was the beginning of the yeere for uncircumcised fruits, and for the fourth (yeere.) Maim. in Magnaser sheni chap. 9. sect. 8. as uncircumcised] in Gr. unpurified (or uncleane:) the Chaldee expounds it, abhorred (or put-away) unto destruction. not be eaten] nor sold to infidels, nor any use or profit made of them, but eaten off and destroyed. The fruits that the tree yeeldeth, for three yeeres after the planting, are unlawfull to be eaten, or put to any profitable-use: and who so eateth of them so much as an olive, is to be beaten by the Law. Maimony, treat. of Forbidden meats, chap. 10. sect. 9.

Vers. 24. holinesse of praises] that is, fruit of holi∣nesse, [unspec 24] or an holy thing, to be consecrated unto the Lord for his praise, and eaten with mi••th before him: as in Iudg. 9. 27. they made praises; that is, songs and mirth, and as the Greeke there transla∣teth, dances. This was done, either by giving them to the Priests, as Num. 18. 12. 13. &c. (and so A∣ben Ezra on Levit. 19. saith, the Priests did eat it,) Or the owners did eat them before the Lord, as they did their second tithes. Deuter. 12. 17. 17. This latter is the Hebrewes common opinion, who say; The fruits of the fourth (yeere) after the

plantation, are holy, Levit. 19. 24. and their right is, to 〈…〉〈…〉 in Ierusalem, by the owners of them, as the se∣〈…〉〈…〉 ••ith••. He that would redeeme these fruits, may re∣〈…〉〈…〉 〈◊〉〈◊〉 as the second tithe; and if he redeeme them for himselfe, he must adde the fift part, [as Levit. 27. 30. 3••.] A vineyard of the fourth (yeere) is not 〈◊〉〈◊〉 to that law [forementioned in Levit. 19. 9. 10.] to leave a corner, or the single-grapes, or the grapes bro∣ken off, &c. neither doe they separate out of it first fruits or tithes, or second tithes: but all the fruits are c〈…〉〈…〉d up to Ierusalem, or redeemed, and their price ca∣ried up, and eaten in Ierusalem, as the tithes. The grapes of vineyards of the fourth yeere, the Iudges or∣dained that they should be brought up to Ierusalem, a daies journey on every side, to decke the streetes of Ieru∣salem with the fruits; all other fruits might be redeemed, though (they grew) neere to the walles (of Ierusalem.) Who so had trees planted of the fourth yeere, in the yeere of release [which was every seventh yeere, Levit. 25. 4. 6.] when every mans hand was alike (free to g••∣ther them:) hee must set up a signe of clods of earth, whereby they might be knowne; that they might not bee eaten of, untill they were redeemed. And if it was with∣in the yeeres of the uncircumcised-fruits, he made signes of potters clay, that they might be kept from (eating of) them; for the prohibition of uncircumcised fruits was weighty, for all use of them was forbidden. Maimony in Magnaser sheni, chap. 9. sect. 1. 2. 4. 7. and Thal∣〈◊〉〈◊〉 ••ab. in Magnaser sheni, chap. 1.

Vers. 25. ye shall eat] to weet, as other common [unspec 25] ••eates; freely without redeeming them. And hereupon is that phrase of making a vineyard com∣〈…〉〈…〉, in Deuter. 20. 6. which was in the fift yeere from the plantation, when they were free to bee eaten. to adde] that is, that the tree may adde, or abundantly yeeld unto you, the revenue (or in∣crease) thereof; whiles you obey these my com∣mandements; for upon obedience, such blessings are promised, Levit. 26. 3. 4. So Targum Ionathan explaineth it, that they may adde unto you from hea∣ven; i. by the blessing of God. By this Law of un∣circumcised or uncleane fruits, God taught his peo∣ple the 〈…〉〈…〉gion of their sinnes, since first man did eat of the forbidden tree: for which the earth was cursed, Gen. 3. 17. and men have no right to eat of the increase thereof, (for to them that are defiled and vnbeleeving nothing is pure, Tit. 1. 15.) untill it be sanctified by the word of God and prayer, 1 Tim. 4. 5. So by the fourth yeeres fruits, which were holy to the Lord, he taught them sanctimonie and thankfulnesse; as by their first fruits, tithes, &c. which they gave unto the Lord, every yeere; hee taught them to honour him, with their substance, and with the first of all their increase, that so their 〈◊〉〈◊〉 ••••ght be filled with plentie, and their pres∣ses burst-out with new wine; Prov. 3. 9. 10.

Vers. 26. with the blood] that is, any flesh that is [unspec 16] not fully dead, or whose blood is not orderly let out, and the flesh purged of the blood: as in 1 Sam. 14. 33. (where this phrase is used,) they said, Be∣hold the people sin against the Lord, in that they eat with the blood: &c. See the annotations on Levit. 17. The Hebrewes understand hereby two things, Not to eat the flesh of holy things, before the blood be sprinkled (on the altar;) nor to eat of common beasts, untill their soule (their life) be gone out. Sol. Iarchi on Levit. 19. In Targum Ionathan it is thus explained; ye shall not eat of the flesh of any sacrifice, whiles the blood is in the basin, (unsprinkled.) But Maimony (••om. 2. in She∣chitah chap. 1. sect. 2.) saith, It is unlawfull to eat of a slaine beast, so long as it trembleth: and hee that ea∣teth thereof before the soule of it be gone out, transgres∣seth against a prohibition. And it is comprised in this generall rule, YE SHALL NOT EAT WITH THE BLOOD. Chazkuni also saith, With the blood, i. without slaying it; and so it is written (in 1 Sam. 14. 34.) and slay them here, and eat, and sin not against the Lord, in eating with the blood. The Greeke transla∣teth, ye shall not eat upon the mountaines: (reading Harim, mountaines, for Hadam, the blood: mistaking * 1.3 R. for * 1.4 D. as they doe sundry other times;) mea∣ning it against Idolatrie; which though the thing be true, as Ezekiel 18. 6. yet is it not the intend∣ment of this place: and the Chaldee translateth it aright, with the blood. Some of the Hebrewes (as Baal hatturim on this place,) because in the next words is forbidden observing of fortunes and of times, &c. which were heathenish customes, thinke this also to be the like, and understand it of not eating upon or over blood of a man slaine; that they should not observe fortunes (or use inchant∣ment) by eating after the manner of murderers, which eat bread over him that is slaine, that the avengers of blood may not execute vengeance on them. Chazkuni also citeth the like exposition: but the former, by comparing it with 1 Sam. 14. is the best. not observe fortunes] or, not conjecture by signes of good or evil-lucke; an heathenish practice, who marked signes for good or evill, as by seeing of beasts or birds which they counted lucky or un∣lucky; by the falling of a staffe out of their hands, by stumbling when they went out of doores, and many such like. So that which followeth, not ob∣serve times; is to count one day lucky, an other un∣lucky to take a journey in hand, or beginne any worke, and the like. Of these, see the annotati∣ons on Deut. 18. 10. 11. where Moses more fully layeth downe this Law, and mentioneth sundry other particulars of this kinde: calling Israel from all false prophets, soothsayers, sorcerers, unto Gods word and unto Christ alone, the Prophet whom he promiseth to raise up unto them.

Vers. 27. not round] not compasse, that is, not cut [unspec 27] ro〈…〉〈…〉d; which the Greeke translateth, yee shall not make a roundnesse of the haire of your head. This is likely to be a manner of the heathens, especially in their mourning, as these lawes, compared with Le∣vit. 21. 5. seeme to implie. a corner] or, the cor∣ners, (the singular being put for the plurall,) which are the forehead, temples, and behinde the eares: these God would not have rounded or cut as with a dish, like an halfe globe, because idolaters used that fashion; as appeareth also by Ier. 9. 26. and 25. 23. & 49. 32. And the Arabians used so to poll their heads, as Herodotus in his Historie, b. 3. testifieth. The Hebrew canons say, None may shave the corners of their head, as the Idolaters have done, Levit. 19. 27. and he (that so doth) is guilty for every corner: there∣fore

he that shaveth his two temples, though at once, is to be beaten twise. Maimony in treat of Idolatrie, chap. 12. sect. 1. marre] or, corrupt a corner of thy beard, that is, any of the corners thereof: which the Greeke translateth the sight (or fashion) of your beard. This Law is againe repeated for the Priests, Levit. 21. 5. where for marring, he useth the word shaving: and Maimony (in treat. of Idolatrie, chap. 12. sect. 7.) saith, It was the manner of Idolatrous Priests, to marre their beards, therefore the Law forbiddeth to marre the beard. And he maketh five corners, two on the up∣per lip, and three beneath; and for marring any one, he was to be beaten, and for marring all five, to be beaten as for five transgressions. But this is not (as hee saith) meant for trimming them with sizers, but for shaving them off onely, for it must be such cutting as is the marring (or corrupting) of them. Such shaving the heathens also used in signe of sorrow; as in Esa. 15. 2. it is said of Moab, on all their heads baldnesse, every beard cut-off. So in Ier. 48. 37.

Vers. 28. not make] Hebr. not give in your flesh: which the Greeke translateth, not make in your body, [unspec 28] cutting] or incision; in Greeke, incisions; in the Chaldee, hurt, or corruption: so in Leviticus 21. 5. Compare also Deut. 14. 1. Ier. 48. 37. for a soule] meaning for a dead soule or person, as Numb. 6. 6. and as in Targum Ionathan it is here explai∣ned; that is, in sorrow or mourning for a soule departed: which the Chaldee translateth for the dead; (as Moses himselfe explaineth it, in Deut. 14. 1.) but the Greeke keepeth the word soule. Among the Latines also Anima, the soule, was used for a dead bodie: as in Virgil Ae••eid. 3. Animamque sepul∣chro Co••din••us. Hereby God calleth them from the heathenish manners, and would have them not to sorrow, as others which have no hope, 1 Thes. 4. 13. for among the nations, when their friends died, they lamented, and cut themselves, and made themselves balde for them, Ier. 16. 6. By the Hebrew canons, He that did cut one gash for the dead. was to be beaten: and whether he were a Priest, or an (other) Israelite, if he cut one gash for five dead persons, or five for one dead person, he was to be beaten five times. Maimony treat. of Idolatrie, chap. 12. sect. 12. the print of a marke] or, the writing of an impression; which the Chaldee translateth, ingraven markes; the Greeke, letters printed (or marked.) The Hebrewes open it thus. The print of a marke spoken of in the Law, was when one did cut upon his flesh, and filled the cut p••••ce with stibium, or with inke, or some other colour. And this was the custome of the heathens, that they marked themselves unto Idolatrie, &c. Maimony treat. of Ido∣latrie, chap. 12. sect. 11. From all these and other like heathenish rites, whereby they spared not, but unnaturally mangled their owne bodies, God would keepe his people, whose bodies should be the members of Christ, and the Temple of the holy Ghost, 1 Cor. 6. 15. 19. who therfore should beare in their bodie, no other then the markes of the Lord Iesus, Gal. 6. 17. See the notes on Deut. 14. 1. 2.

Vers. 29. to be an where] or, to commit fornication. This word is used both for carnall whordome, and [unspec 29] spirituall, which is idolatrie, as Ex. 34. 15. and to this latter the Chaldee seemeth to referre it, saying, Prophane not thy daughter to cause her to erre: where∣by Idolatrie is usually meant. What an whore was in Israel, is noted on Levit. 21. 7. the land] that is, the people of the land, following her evill ex∣ample. wickednesse] or, wicked thoughts: in Chaldee, counsell (or purpose) of sinnes: but Targum Ionathan expoundeth it whoredome. See the notes on Levit. 18. 17.

Vers. 30. Sabbaths] in Chaldee, sabbath dayes; [unspec 30] as before in verse 3. So after in Levit. 26. 2. reverence] or, feare my sanctuarie; unto which they were to come on the Sabbaths, Ezek. 46. 3. which Sanctuarie was now the Tabernacle, afterwards the Temple. This feare was for the presence of God therein: whereupon Iakob feared and said, How fearefull is this place? this is no other but the house of God, &c. Gen. 28. 16. 17. And Salomon saith, Take heed to thy foot; when thou goest into the house of God: Eccles. 5. 1. And in Targum Ionathan this Law is explained thus, yee shall goe to the house of my Sanctuarie infeare. From hence the Iewes had many rites, for comming into the Sanctuarie, and behaving themselves in it; which Maimony in tom. 3. in Beth habchirah (or treat. of the Temple) chap. 7. sheweth thus. It is commanded to reverence the San∣ctuarie, Levit. 19. 30. and thou reverencest not the Sanctuarie it selfe, but him who commanded the reve∣rence thereof. And what is this reverence of it? A man may not come into the mountaine of the house (of God) with his staffe, or with his shooes on his feete, or in his working-garment, or with dust on his feete, or with bags of money about him. And I need not speake, how it is unlawfull to spit in any part of the mountaine of the House; but he must wrap up his excrements in his hand∣kerchiefe. And he may not make the mount of the house a thorow-fare, to goe in at one doore and out at another, to shorten his way: but must goe round about, and not come in there save for the thing that is commanded. And all that went in to the mount of the House, went in by the way of the right hand, and turned and went out by the way of the left: except hee unto whom some thing had befallen, for which he turned towards the left hand. Therefore they asked him, what is befallen thee, the thou turnest towards the left hand? (If he said) because I am a mourner: (they answered,) Hee that dwelleth in this House, comfort thee. (If he said) Because I have the Niddui [that is, the lesser excommunication] up∣on me: (they answered,) Hee that dwelleth in this House, give into thine heart, that thou maist hearken unto the words of thy neighbours. Whosoever had ac∣complished his service, and went his way; did not goe out with his backe to the Temple, but went backward by lit∣tle and little, and went softly sidelong, till he was out of the courtyard; and so did the men that kept the watch, and their courses, and the Levites, &c. all this was for reverence of the Sanctuarie. And whosoever assembled into the Courtyard, went softly unto the place whither it was lawfull for him to come; and he was to consider that he stood before the Lord; as he hath said, Mine eyes and mine heart shall be there, all dayes, (2 Chron. 7. 16.) And he was to goe with dread, and with feare and trem∣bling. And it was unlawfull for any man to sit in all the Courtyard: neither was there any seat in the Courtyard.

s〈…〉〈…〉 for the Kings of Davids house onely; as it is writ∣t••••. And King David went in, and sate before the 〈◊〉〈◊〉 (1 Sam. 7. 18.) And it is unlawfull for a man to make an house, after the fashion of the Temple, or a 〈◊〉〈◊〉 like the porch thereof, or a courtyard like the c••••••t thereof; or a Table like the Table there, or a C〈…〉〈…〉cke like the C〈…〉〈…〉lesticke thereof, &c. With these rites which were in Israel, wee may compare the 〈◊〉〈◊〉 of our Saviour, who for reverence of the Sanctuarie, drove out the merchants from thence, and the sheepe and the oxen, and poured out the changers money, and overthrew the Tables, and said, Make not my fathers house, an house of merchan∣dize: Ioh. 2. 14. 15. 16. And he would not suffer that 〈◊〉〈◊〉 man should cary any vessell through the Temple: Mark. 11. 16. And for turning their backs towards the Sanctuarie, see Ezek. 46. 9. and 8. 16. But as the Sanctuarie of God, was chiefly a figure of the body of our Lord Iesus, Iohn 2. 19. 21. Hebrewes 9. 11. so this precept hath chiefest respect unto him, whom all ought to reverence, and to honour the Son, even as they honour the Father; Ioh. 5. 23. Who when hee bringeth in the first begotten into the world, he saith; And let all the Angels of God worship him: Heb. 1. 6.

Vers. 31. Turne not unto them] the Chaldee saith, after them: and so the Greeke, ye shall not follow. So [unspec 31] in Levit. 20. 6. Hereby is forbidden, consulting with or 〈…〉〈…〉ing of them: as Deut. 18. 11. that have 〈◊〉〈◊〉 spirits] called in Hebrew Oboth, (of Ob which is a bottle, Iob 32. 19.) in Greeke Eggastri∣〈◊〉〈◊〉, as speaking with an hollow voice out of the belly, or as out of a bottle: in Chaldee Biddin, Pit••••••s. These were spirits of divination, as Act. 16. 16. Or which, see the annotations on Deut. 18. 11. And O••••th is here for Baale oboth, such as have fa∣miliar spirits; as is expressed in 1 Sam. 28. 7. So Spi∣rits. are used for spirituall gifts, and men that have them; in 1 Cor. 14. 12. 32. 1 Ioh. 4. 1. wi∣zarde] or cunning persons, so named of their know∣ledge which they pretended to have. These are joyned to the familiar spirits aforesaid, as like unto them in sinne; and both of them were to be killed by the Magistrate, Levit. 20. 27. See the notes on Deut. 18. 11. This precept is added next the for∣mer of reverencing Gods Sanctuarie, which figu∣red Christ: even as in Deut. 18. when God calleth them ••••om all such familiar spirits, wizards, &c. he promiseth the Prophet (Christ) unto his people. So here Chazkuni observeth, ye shall reverence my S••••ct••••rie; therefore turne not to them that have fa∣miliar spirits, and to wizards; for what have you to doe with such: behold you have a Sanctuarie, wherein is V〈…〉〈…〉 〈◊〉〈◊〉 Thu〈…〉〈…〉im.

Vers. 32. rise up] in signe of honour, 1 King. 2. 19. the ••oary-head] that is, the man which hath [unspec 32] an 〈◊〉〈◊〉-head; or gray-hayres; which as it is the ho∣〈◊〉〈◊〉 of old-men, Prov. 20. 29. so God would have such to be honoured. The Greeke translateth it, the 〈◊〉〈◊〉-headed: the Chaldee, him that is skilfull in the L••••. And so it is holden by the Hebrewes, that learned men are by this law to be reverenced, as the aged: and that when such came within foure 〈◊〉〈◊〉, the yongers were to rise up, and so soone as they were past, to sit downe againe. of the old-man] or, of the elder; which was a common name, for aged persons, and for Magistrates, usually called Elders, Deut. 22. 18. and 25. 7. both are to be ho∣noured, the one for their age, the other for their office. But for their sins, the Lord threatned the contrary, Deut. 28. 50. which Ieremy saw fulfilled, and lamented that the faces of Elders were not honou∣red, Lam. 5. 12. By the Hebrewes account a man at sixtie yeeres, was Old; and at seventie, Hoarie, or gray-headed. The old man here, is in Targum Iona∣than expounded the wise man.

Vers. 33. a stranger] in Greeke, a proselyte: this [unspec 33] Law is here repeated from Exod. 22. 21. see the annotations there. vexe him] in Greeke, af∣flict him: and Targum Ionathan addeth, with hard words. So it is explained by Sol. Iarchi, vexations of words, as, thou shalt not say unto him; yesterday thou wast an idolater, and now thou comest to learn the Law, which was given from the mouth of the Power (of God.)

Vers. 34. as one homeborne] that is, as a naturall [unspec 34] Israelite; for affection towards him, and not com∣munion in the holy things of God: see the notes on Exod. 12. 48. 49. as thy selfe] the same which was commanded before touching the Israelites; verse 18. The Hebrewes write hereof thus: The love of the stranger, which commeth and gathereth him-selfe under the wings of the Divine-Majestie, is a two∣fold commandement, first because he is among our gene∣rall neighbours; and againe because he is a stranger: and the law saith, YE SHALL LOVE THE STRAN∣GER. (Deut. 10. 19.) He hath commanded the love of the stranger, even as hee hath commanded the love of himselfe; for it is written, AND THOV SHALT LOVE THE LORD THY GOD, (Deut. 6. 5.) And the holy blessed God himselfe, loveth strangers, (Deut. 10. 18.) Maimony in Degnoth, c. 6. s. 4.

Vers. 35. unrighteousnesse] or injurious-evill: see [unspec 35] vers. 15. in mete yard] the Greeke translateth it in measures. The Hebrew Middah is properly such measure or dimension, as concerneth the greatnesse of things, or length of them, by the yard, elle, inch, rod, or the like: the next two concerne the multi∣tude of things, by weight, as in skoles, or by mea∣sure, as in vessels. Hereof the Hebrewes say, Hee that weigheth to his neighbour, by lesser weights, then the people of that countrie are wont to doe; or meteth by a lesser mete-yard, then they are wont, transgresseth the Law in Levit. 19. 35. Although hee that meteth or weigheth lesse, is a theefe; yet he payeth not the double, [as in Exod. 22. 4.] but payeth him his measure or his weight. Neither is he beaten for this trespasse, because he is bound to make restitution. Who so hath in his house or in his shop a lesser meteyard or weight, transgresseth the Law, in Deut. 25. 13. 14. For though he himselfe doe not sell thereby, yet an other may co••e, who know∣eth it not, and may measure by it. Whether he buy and sell with an Israelite, or with an Infidell, if hee mete or weigh by too little a weight, hee transgresseth, and is bound to restore. And so it is unlawfull to let an infidell erre in accompts; but he must exactly reckon with him: yea though hee be one that is subdued under thy hand; how much more then with others that are not subdued, Maimony treat. of Theft, chap. 7.

Vers. 36. just stones] Hebr. stones of justice; which [unspec 36] the Chaldee well explaineth true weights; and the Greeke, just weights. So stones are often used for weights, Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitfull weights, are shewed to bee an abhomination to the Lord. The reason of this name is, for that they used weights of stone, rather then of other things. They make no weights either of yron or of lead, or of other like metall, because they will canker and waxe too light. but they make them of the cleare stony-rocke, or of glasse, or the like. Maimony, treat. of Theft, chap. 8. sect. 4. Ephah] put for all measures, as the Greek and Chaldee here translate: though the Ephah was one certaine measure, like our Bushel; containing ten Omers: see the annotations on Exod. 16. 36. just Hin] Hebr. Hin of justice: the Hin was a mea∣sure of liquid things, (as the Ephah was for drie,) and it contained as much as seventie two hennes egges: see the notes on Exod. 30. 24. And under these two names, all other measures are compre∣hended, which God requireth to be just and true, condemning all falshood and deceit: as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel, the Magistrates looked unto these, as in the Hebrew canons it is said, The Iudges are bound to appoint Officers in every citie, and in every shire, that they may goe about into shops, and look that their ballances and measures be just, and determine the stinted measure of them. And with whomsoever they finde any weight or measure too light or short, or ballances that goe awry; they have authori∣tie to smite him, and to mulct him, as the Iudges shall 〈◊〉〈◊〉 meet, &c. Maimony treat. of Thft, chap. 8. sect, 20. These ordinances, as they taught men justice in all their civill affaires, so especially in spiri∣tuall: that all things pertaining to religion, be faith∣fully and equally weighed in the ballance of the heart; by the measures and weights of the Lords sanctuarie: that is, by his lawes, and words of truth, contained in the holy Scriptures. Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16, 17. compared with Hos. 12. 7. As also that all persons be tried and judged, according to their workes, by the word of God: Mat. 7. 1 2, 3. Ioh. 7. 24. compared with Iob 31. 6. Dan. 5. 27. Psal. 58. p. 3.

CHAP. XX.

1. Lawes for the punishment of him that giveth of his 〈◊〉〈◊〉 to Molech, 6, of him that goeth to Wizards, 9, of him that curseth his parents, 10. of adulterers, 11, 14, 17, 19. of 〈◊◊〉〈◊◊〉 persons, 13. of them that lye with mankinde, 15, or with beasts, 18, or with a wo∣man in her 〈◊〉〈◊〉. 7, 12, 26, Holinesse and obedi∣ence 〈◊〉〈◊〉 required: 23, the manners of the heathens to be avoided: 25, difference to be put betweene beasts clean and uncleane. 〈◊〉〈◊〉, Wizards must be stoned to death.

ANd Iehovah spake unto Moses, say∣ing. And thou shalt say, unto the sons [unspec 1] [unspec 2] of Israel; Every man of the sonnes of Israel, or of the stranger that sojourneth in Israel, that giveth of his feed, unto Molech; he shall surely be put to death: the people of the land, shall stone him with stones. And I, [unspec 3] will set my face, against that man; and will cut him off, from among his people: because he hath given, of his seed unto Molech; that hee might defile my sanctuary; and to pro∣phane, the name of my holinesse. And if the [unspec 4] people of the land, hiding shall hide their eyes from that man, when hee giveth of his seed unto Molech; that they put him not to death: Then I, will set my face, against that [unspec 5] man, and against his familie: and will cut off him, and all that goe-a-whoring after him, to goe-a-whoring after Molech, from a∣mong their people. And the soule, that tur∣neth [unspec 6] unto (them that have) familiar spirits, and unto wizards; to goe-a-whoring after them: I will also set my face, against that soule; and will cut him off, from among his people. And yee shall sanctifie your selves; [unspec 7] and be holy: for I am Iehovah, your God. And yee shall keepe, my statutes; and doe [unspec] them: I am Iehovah, that sanctifieth you. For every man, that curseth his father, or [unspec 9] his mother, shall be surely put to death: hee hath cursed, his father or his mother, his bloods shall be upon him. And the man, that [unspec 10] committeth-adulterie with a mans wife; that committeth-adulterie, with his neighbours wife: the adulterer, and the adulteresse, shall surely bee put to death. And the man that [unspec 11] lyeth with his fathers wife, hath uncovered his fathers nakednesse: both of them shall be surely put to death, their bloods shall be upon them. And the man, that lyeth with his [unspec 12] daughter-in-law; both of them shal be surely put to death: they have wrought confusion, their bloods shall be upon them. And the [unspec 13] man, that lyeth with a male, like copulation with a woman; they have done abhominati∣on, both of them: they shall be surely put to death, their bloods shall be upon them. And the man that taketh a wife, and her mo∣ther, [unspec 14] it is wickednes: they shall burne him and them, with fire: that there be no wic∣kednes, among you. And the man that gi∣veth [unspec 15] his copulation with a beast; hee shall surely bee put to death: and yee shall kill the beast. And the woman, that appro∣cheth [unspec 16] unto any beast, to lye downe thereto; thou shalt even kill the woman, & the beast: they shal surely be put to death, their bloods shall be upon them. And the man that taketh [unspec 17] his sister, his fathers daughter or his mothers daughter, and seeth her nakednes, and shee

see his nakednesse, it is impietie; and they shal be cut off, in the eyes of the sonnes of their people; he hath uncovered, his sisters naked∣nes, he shall beare his iniquity. And the man, [unspec 18] that lyeth with a woman having-her sicknes, and uncovereth her nakednes, discovereth bee fountaine; and she, uncovereth the foun∣taine of her bloods: even both of them shall be cut-off, from among their people. And thou shalt not uncover the nakednes of thy [unspec 19] mothers sister, or of thy fathers sister: for he discouereth his neere-kinne, they shall beare their iniquity. And the man, that lyeth with his aunt; hee hath uncovered, his uncles na∣kednes; [unspec 20] they shall beare their sinne, they shall dye childles. And the man, that taketh his brothers wife, it is uncleannes: he hath unco∣vered [unspec 21] his brothers nakednes, they shall bee childles. And ye shall keepe all my statutes, [unspec 22] and all my judgments, and doe them: that the land spue you not out; which I bring you thither, to dwell therein. And ye shall not walke, in the statutes of the nation; which I [unspec 23] send out, from before you: for all these things, have they done; and I am yrked with them. And I have said unto you; you, shall inherit their land; and I, will give it unto [unspec 24] you, to inherit it; a land that floweth with milke, and honey: I, am Iehovah your God; which have separated you, from the peoples. And yee shall separate, betweene the cleane [unspec 25] beast and the uncleane, and betweene the un∣cleane fowle, and the cleane: and yee shall not make your soules abominable, by beast or by fowle; or by any thing that creepeth on the ground; which I have separated unto you, for uncleane. And ye shall be holy un∣to [unspec 26] me, for I Iehovah, am holy: and have se∣parated you, from the peoples, to be mine. And man or woman, when there is in them [unspec 27] a familiar-spirit, or (that is) a wizard, they shall surely be put to death: they shall stone them with stones, their bloods shall be upon them.

Annotations.

EVery man] or Any man whosoever. Hebr. man [unspec 2] 〈◊〉〈◊〉; as Levit. 17. 3. Targum Ionathan explai∣neth it, yong man or old man; the Greeke hath, If any. Here God appointeth punishments for the trans∣gression of such Lawes, as were given in the two former chapters. that sojourneth] or, that is a stranger: in Greeke, proselytes. of his seed] that is, any of his children. Molech] an Idoll to which the heathens offred their children; whereof see Lev. 18. 21. he shall surely be put to death] or, he shal be put to dye the death: Heb. dying he shall be made to dye. So after in verse 9. 10. 11. 12. &c. the peo∣ple of the land] the Chaldee expounds it, the people of the house of Israel. stone him] his sinne being proved before the Iudges by witnesses, the hands of the witnesses were first to be upon him, and af∣terward the hands of all the people, Deut. 17. 6. 7. Foure manner of deaths were in Israel for malefa∣ctors, Stoning, Burning, Killing with the sword, and Strangling: And the Hebrewes reckon eighteen euil doers which were to be stoned, (& that was the so∣rest death;) sundry of them are mentioned in this chapter: of all the rest, see the notes on Exodus 21. 12. The manner of stoning is said to be thus; when the malefactor came within foure cubits of the place of execution, they stript him out of his clothes, but covered his nakednesse before; and a woman was not stoned naked, but in one linnen garment. The place of stoning was high; unto which the malefactor with his witnesses went up: his hands being tyed: One of the witnesses stroke him behinde upon his loynes; if that kild him not, the other witnesses threw a great stone upon his heart; if hee dyed not with it, all Israel threw stones upon him. Talmud Bab. in Sanhedrin, chap. 6. and Maimony in Sanhedrin, chapter 15. se∣ction 1.

Vers. 3. And I will set] Heb. will give; that is, will oppose and set firmly: for which in verse 5. Moses [unspec 3] useth the word set. This is meant, if the sinne were not knowne, or could not be proved by witnesses sufficiently before men, that God himselfe would cut off the sinner, which the Chaldee and Greeke doe interpret destroy, or make to perish. So Chazkuni expoundeth it, I will set my face, when he transgres∣seth without witnesses and evident-proofe. The He∣brewes reckon sixe and thirtie which for their sins are threatned by the law to be cut off; and they are these, 1. Hee that lyeth with his mother; 2. or with his fathers wife; 3. or with his daughter-in-law; 4. or with mankinde; 5. or with a beast; 6. and the woman that lyeth downe to a beast; 7. hee that lyeth with a wo∣man and her daughter; 8. or with another mans wife; 9. or with his sister; 10. or with his fathers sister; 11. or with his mothers sister; 12, or with his wives sister; 13. or with the wife of his fathers brother; 14. or with the wife of his mothers brother; 15. or with a woman that hath her sicknesse; 16. The blasphemer; 17. the Idol-server; 18. he that giveth of his seed to Molech; 19. hee that followeth him that hath a familiar spirit; 20. hee that prophaneth the Sabbath; 21. the uncleane person that eateth the holy thing; 22. the uncleane person that commeth into the Sanctuarie. 23. Hee that eateth fat; 24. or blood; 25. or that eateth that which remaineth of the sacrifices, when it is a polluted thing; 26. or that eateth uncleane meats; 27. Hee that slayeth sacrifices without the sanctuarie; 28. & be that offreth them with∣out; 29. He that eateth Leaven at the Passeover; 30. he that eateth any thing on Atonement day; 31. or that wor∣keth on that day; 32. Hethat maketh an Oile, like the ho∣ly oile of the Sanctuary; 33. or maketh anincense like the holy incense; 34. or, that anointeth mans flesh with the holy oile of the Sanctuary; 35. He that observeth not the Passeover, 36. or that observeth not the Law of circum∣cision. For these they are guilty to be cut off, if they trans∣gresse presumptuously, if ignorātly, they must bring a sin∣offring,

&c. Thalmad Bab. in Ch•••• it hu••••. chap. 1. All these are expressed in Moses Law, and yet hee that gathered these in the Thalmud, (as Maimo∣ny in his Annotations upon the same place obser∣veth,) reckoneth but the generals, and leaveth the par∣ticulars. For where he saith, He that lyeth with a wo∣man and her daughter; he implieth also, a woman with her sonne: so a woman and her sons daughter, a woman and her daughters daughter: and his mother, and his mothers mother, and his fathers mother, and his daugh∣ter, and his sons daughter, and his daughters daughter. And under the name of the Idolserver, is implied hee that poureth out a drink-offring, or that burneth incense, or that boweth downe, or that sacrificeth, and such like. So hee speaketh of him that hath a Familiar spirit, and not of the Wizard [who is in the same estate, Lev. 20. 6.] Of these forementioned, some are to dye by the hand of the magistrate, some are to be beaten, but not put to death; as elsewhere is observed. defile my Sanctuary] that is, the Tabernacle, (Exod. 25. 8.) or Temple: which was defiled, when God was sacrificed unto other where, or by other wayes then he commanded, (Levit. 17. 4. 5.) or when they sacrificed to idols, and yet would come into the Sanctuarie to serve God also; whereas the Temple of God, hath no agreement with Idols, 2 Cor. 6. 16. And thus the Prophet reproveth them, for that they burned incense to Baal, and walked after other gods; and yet came and stood before him in the house whereupon his name was called, Ier. 7. 9. 10. and to prophane] that is, as the Greek explai∣neth it, and that he might prophane. Of prophaning Gods name, see Levit. 18. 21.

Vers. 4. the people of the land] which the Chaldee [unspec 4] expoundeth the people of the house of Israel: and so the Greeke saith, the homeborne of the land. hi∣ding shall hide] that is, shall any waies hide; the Greeke explaineth it, with winking shall winke at; that is, neg∣lect, or not regard no punish. That word Paul u∣seth, in Act. 17. 30. the times of this ignorance, God wincked at.

Vers. 5. my face] the Chaldee expoundeth it, mine anger: and so face often signifieth, Psal. 21. 10. and [unspec 5] 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his familie] in Greeke, his kinred; and so the word familie signifieth, in Gen. 24. 38. the Chal∣dee translateth it, his helpers; that is, such as tooke part with him; as the next words doe declare. that goe a whoring after him] that is, commit idola∣trie, as the Chaldec explaineth it, that erre: so in verse 6. the Greeke translateth, all that consent unto him. This judgment God executed upon the Iewes; for this idolatrie, and their other sins: as he signified by his Prophet, that he would give their city Ierusalem into the hand of the Chaldeans, who should set fire upon it, and burne it with the houses, upon whose roofes they had burnt incense unto Baal, &c. Because they, their Kings, their Princes, their Priests, and their Prophets, and the men of Iudah, and the inhabitants of Ierusalem, had set their abhominati∣ons in the house which was called by his Name, to de∣file it; and built the high places of Baal, to cause their sonnes and their daughters to passe through (the fire) unto Molech, &c. therefore it should be delivered into the hand of the King of Babylon; by the sword and by the famine, and by the pestilence. Ier. 32. 28. 29. 32. 34. 35. 36.

Vers. 6. the soule] that is, as the Chaldee expoun∣deth, [unspec 6] the man. that turneth unto] or, looketh after; in Greeke followeth: meaning that consulteth with them, as Deut. 18. 11. familiar spirits] Targum Ionathan expoundeth it, them that aske of familiar spirits. Of these; and the wizards following (whom the Greeke calleth Inchanters,) see the an∣notations on Leviticus 19. 31. and Deuterono∣mie 18. 11. set my face] Hebr. give my face: in Chaldee, give mine anger against that man, and destroy him. This judgment was executed upon K. Saul, who dyed, for asking counsell of one that had a familiar spirit. 1 Chron. 10. 13. 1 Sam. 28.

Vers. 7. And] This may bee a reason of the for∣mer, [unspec 7] Therefore ye shall sanctifie your selves; by abstai∣ning from all evill, and doing good. be holy] or, be saints: for I am Iehovah, to weet, that sanctifi∣eth you, as vers. 8. or, for I am holy, as the Greeke ad∣deth, and as Moses wrote before, in Lev. 19. 2.

Vers. 9. For every man] or, any man: Hebr. man [unspec 9] man, meaning any whosoever, as vers. 2. And this is inferred upon the former precept, be holy: For, o∣therwise judgements abide you. curseth] or revileth; speaketh evill, as the Greeke translateth; which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or] He∣brew, and, which the Greeke translateth or; and so in Matthew 15. 4. For death was his due, if he cursed either of them, and they are distingui∣shed, to make him guilty for the one without the oth••r, as Chazkuni here explaineth it, and as Iarchi ad∣deth, though it be after his parents death. Whose curseth his father, or his mother; his Lamp shall be p••t∣out, in obscure darkenesse. Prov. 20. 20. his bloods shall be upon him] that is, his death shall be upon his owne head; for he hath caused it by his sinne. So the Greeke translateth, he shall be guilty: and the Chaldee, he is guilty (or worthy,) to be killed; so af∣ter often in this chapter. The manner of his death was stoning; as is noted, upon Exod. 21. 10. and as Moses after sheweth for the rebellious sonne, Deut. 21. 21. And it is observed as a generall 〈◊〉〈◊〉, by the Hebrew doctors. Every place where it is 〈◊〉〈◊〉 in the Law, they shall be put to death, THEIR BLOODS VPON THEM, it is meant, by stoning. Maimony Issureibiah, c. 1. s. 6, and Sol. Iarchi on Lev. 20. 9.

Vers. 10. that committeth adultery] the Greek ad∣deth in the second place, or that commits-adul〈…〉〈…〉ry [unspec] with his neighbours wife. It is expouuded in Deut. 22. 22. a woman maried to an husband. dye the death] the manner of their death, is not set downe, either here, or in Deuter. 22. 22. unlesse by that which is before and after, (for other unlawfull co∣pulations) we say it is meant stoning to death: as the man that lyeth with a beast, vers. 15. is to bee sto∣ned, because the wom••n for like beastlinesse is to be stoned, verse 16. The Pharisees which brought unto Christ a woman taken in adulterie, said, Moses commanded that such should be stoned, Ioh. 8. 4. 5. but whether that were this very case, is to bee con∣sidered. Also to lye with a bettothed woman,

the punishment was stoning, as for humbling his neighbours wife, Deut. 22. 24. Howbeit the latter Pharisees, say the adulterers death was Strangling: Maimony in Sanhedrin, chap. 15. sect. 13. And in another place, he openeth this and the other like ••••wes more fully, thus. Who so presumptuously com∣mitteth any of all the unlawfull copulations spoken of in the l••w, is guilty of cutting off, Levit. 18. 29. and if they doe it ignorantly, they are bound to bring the Sin∣offring appointed. And there be some of the Nakednes∣ses [that is, the unlawfull copulations] which deserve death by the Iudges; more then the cutting-off, which is meet for them all. Of those which are to be put to death by the Iudges, some are to dye by stoning, and some by burning, and some by strangling. And these are they that are put to death by stoning: He that lyeth with his mother, or with his fathers wife, or with his sonnes wife, which is called his daughter-in-law; he that lyeth with mankinde; or with a beast; and the woman that lyeth downe to a beast. And these are burnt to death; He that lyeth with his wives daughter, whiles his wife liveth; or with her daughters daughter; or with her sons daughter; or with his wives mother; or with her mothers mother; or with her fathers mother. He that lyeth with his daughter; or with his daughters daughter, or with his sons daugh∣ter. Thou hast no unlawfull copulation puni••hed with Strangling, but for lying with a mans wife onely, Levit. 20. 10. And the death which the Law speaketh of abso∣lutely, [that is, without naming what kinde of death it shal be,] is Strangling. And if she be a Priests daugh∣ter, she is burned, Levit. 21. 9. and he that lay with her, is strangled: and if shee be a betrothed maid, they are both of them stoned, Deuter. 22. 24. and wheresoever the Law saith, Their bloods upon them; that is by sto∣ning, For all other unlawfull copulations, there is cut∣ting-off onely; and not death by the Magistrate. There∣fore if there be witnesses and evidence, the Iudges are to beat them: for all that deserve cutting-off, are to be bea∣ten. Maimony in Issurei biah chap. 1. sect. 1.—7. Thus by their owne grant, this case is singular: and there is no other reason of the adulterers strangling, then the commanding of their death absolutely. A∣mong the heathens also, adulterie was punished with death, as the King of Babylon rosted Zedekiah and Ahab in the fire, because they committed adultery with their neighbours wives, &c. Ieremie 29. 22. 23. This sinne is a fire that consumeth to destruction, and will root out all a mans increase; Iob 31. 12. Hee that d〈…〉〈…〉h it, destroyeth his owne soule, Prov. 6. 32.

Vers. 11. their bloods upon them] that is, they shall be stoned: in Greeke, both of them are guilty; [unspec 11] and the Chaldee saith, worthy to be killed. So in the rest that follow.

Vers. 12. wrought] or, done confusion, which the Greeke translateth, have done-impiously. [unspec 12]

Vers. 13. like copulation with a woman] Hebr. [unspec 13] with the lyings (or copulations) of a woman: see Le∣vit. 18. 22.

Vers. 14. wickednesse] or, a wicked purpose: in [unspec 14] Chaldee counsell of sinnes: in Greeke, an unlawfull act. See Levit. 18. 17.

Vers. 17. impietie] or, reproach, ignominie, as the Greeke and Chaldee doe translate it. cut-off] [unspec 17] in Greeke, destroyed before the sonnes of their kinne: that is, soone and openly; to weet by the hand of God: and to be beaten by the Magistrate, as the Hebrewes say. See the notes on verse 10. his iniquitie] that is, the punishment due thereunto: as Gen. 19. 15.

Vers. 18. having her sicknesse] her menstrual-infir∣mitie, [unspec 18] for which she was separated as uncleane, even from her husband: therefore the Greeke transla∣teth it put-apart, and the Chaldee, uncleane. See the annotations on Levit. 12. 2. and 15. 19.—24. the fountaine] or well, figuratively so called, because of the issve, as in Levit. 12 7. The Greeke here in the first place, keepeth the metaphore, hee hath uncovered her fountaine, the Chaldee saith, her ignominie: in the second place, the Greeke transla∣teth, she hath uncovered the issue of her blood, where the Chaldee saith, the uncleannesse of her blood. The Holy Ghost also explaineth it so, for where it is said, in Marke 5. 29. the fountaine of her blood was dried up: an other Evangelist saith, her issue of blood stanched, Luke 8. 44. By the Hebrew doctors, the wombe wherein the childe is formed, is called the Foun∣taine. Maimony in Issureibiah, chap. 5. sect. 3. Ther∣fore also they exempt virgins from this pollution; as is noted on Levit. 15. 19. cut-off] in the Greek and Chaldee, destroyed; to weet by the hand of God, for presumptuous doing against this Law: Levit. 15. 31. and by the Magistrates, (if it were knowne,) she was beaten. Maimony in Issureibiah, chap. 1. sect. 22. And from the Law for washing her in Levit. 15. they teach, that the woman which hath her sicknesse, or hath an issue, or hath borne a∣childe, if shee wash not her selfe in water; who so lyeth with any one of them, though it be after many yeeres, is guilty of cutting-off. Maimony ibidem chap. 4. sect. 3. But those legall washings, figured our better clean∣sing by the blood of Christ, Esa. 4. 4. 1 Ioh. 1. 7.

Vers. 20. his aunt] which the Chaldee expoun∣deth [unspec 20] his uncles (or fathers-brothers) wife: see Le∣vit. 18. 14. childlesse] meaning either that God will give them no children, or soon take them away if he doe give them. For, by the Hebrew ca∣nons, the Magistrates might not put them to death, but beat them onely for this sinne. See the notes on verse 10.

Verse 21. shall be childlesse] the Greeke transla∣teth, [unspec 21] shall dye childlesse; as verse 20. Sol. Iarchi here∣upon noteth; Childlesse, meaneth, if he have children, he shall bury them; if he have no children, hee shall dye without children: therefore the scripture differeth, say∣ing (in verse 20.) they shall dye childlesse; and (in verse 21.) they shall be childlesse. They shall die childe∣lesse, if he have any at the time of transgression, he shall have none at his death, for he shall bury them whiles he liveth: they shall be childlesse, for if hee have none when he transgresseth, he shall be all his daies, as he now is.

Vers. 22. And] or, Therefore ye shall keepe. [unspec 22] spue] or, vomit you not out; which the Greeke and Chaldee turne, loathe, or abhorre you. See Levit. 18. 25. 26. 28.

Verse 23. nation] in Greeke, nations, in Chaldee, [unspec 23] peoples. amyrked] or, am grieved with, and con∣sequently doe abhorre them, as the Greeke transla∣teth it: and the Chaldee, my Word abhorreth them.

Thus also God was affected with Israel and com∣plained, Fortie yeeres I was yrked with that generation, Psal. 95. 10.

Vers. 24. milke and honey] that is, all good and [unspec 24] comfortable blessings; which were also figures of heavenly graces: see the notes on Exod. 3. 8. separated] in Greeke disparted (or disbounded) you from all the nations. Gods lawes are as a wall and hedge to keepe his people from the statutes and manners of the wicked. So Solomon said, Thou didst separate them to thy selfe for an inheritance; from all the peoples of the earth: 1 King. 8. 53.

Vers. 25. separate betweene the cleane beast] that is, [unspec 25] put difference, by eating the cleane and refraining from the uncleane: according to the Law in Levit. 11. which thing is here spoken of upon their sepa∣ration from the peoples, because their abstinence from uncleane beasts, figured their abstaining from the communion of uncleane peoples; as Act. 10. 12. 28. and as is shewed on Levit. 11. The He∣brewes say, this is mentioned after the unlawfull copulations aforesaid, because who so defileth him-selfe with them, degenerateth and is as it were transformed into the nature of uncleane beasts, &c. R. Menachem on Levit. fol. 151. for un∣cleane] that is, that you should count them unclean, and abstaine from them. The Greeke translateth, in uncleannesse.

Vers. 26. from the peoples] in Gre••ke, from all the [unspec 26] nations; as in verse 24. to be mine] or, to bee unto me: which the Chaldee interpreteth, to serve before me.

Vers. 27. familiar spirit] or spirit of divination: see [unspec 27] Levit. 19. 31. their bloods upon them] in Greeke, they are guiltie: in Chaldee, worthy to be killed. See before on verse 9.

CHAP. XXI.

1, Lawes concerning the Priests mourning for the dead: 6, Of their holinesse, 7, and mariage. 9, The Priests daughter that playeth the whore, is to be burnt. 10, Lawes concerning the high Priests mourning, 13, and his mariage. 16, The Priests that have blemi∣shes, must not minister in the Sanctuarie.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

AND Iehovah said, unto Moses; Say [unspec 1] unto the Priests, the sonnes of Aaron: and say unto them; For a soule he shal not defile himselfe, among his peoples. But, [unspec 2] for his neere-kinne, that is nigh unto him: for his mother, and for his father, and for his son, and for his daughter, and for his brother. And for his sister a virgin, that is nigh unto [unspec 3] him; which hath not beene, to any man: for her, he shall defile himself. He shall not defile [unspec 4] himself, being a chief-man amōg his peoples: to prophane himselfe. They shall not make baldnesse, upon their head; and the corner of [unspec 5] their beard, they shall not shave: and in their flesh, they shall not cut any cutting. They shall be holy, unto their God; and shall not prophane, the name of their God: for the Fire-offrings of Iehovah, the bread of their God, they doe offer, and they shall be holi∣nesse. They shall not take a wife, that is an whore, or prophane; neither shall they take a woman, put-away from her husband: for hee is holy, unto his God. And thou shalt [unspec] sanctifie him; for he offreth, the bread of thy God: he shall be holy unto thee; for I Ieho∣vah which sanctifie you, am holy. And the [unspec] daughter of any Priest, if she prophane her selfe, to commit-whordome: she prophaneth her father: she shall be burnt, with fire.

And the Priest that is great among his [unspec] brethren, upon whose head, the oile of a∣noynting was poured, and hath filled his hand, to put on the garments: shall not make bare his head, nor rent his garments. Nei∣ther [unspec] shal he goe-in, to any soules of the dead: for his father or for his mother, hee shall not defile himselfe. Neither shall he goe-out [unspec] of the Sanctuarie; nor prophane, the Sanctu∣arie of his God: for the crowne, the anoin∣ting oile of his God, is upon him, I am Ieho∣vah. And he, shall take a wife in her virgini∣ties. [unspec] A widow or one put-away, or prophane, or an whore; these shall he not take: but a vir∣gine of his peoples, shall he take to wife. And [unspec] he shall not prophane his seed, among his peoples: for I Iehovah, doe sanctifie him.

And Iehovah spake, unto Moses, saying [unspec] Speake unto Aaron, saying: Any man of thy seed, in their generations, in whom there shall be a blemish; hee shall not approch, to offer the bread of his God. For any man, [unspec] that hath in him a blemish, shall not ap∣proach: a man blinde, or lame, or flat-nosed, or that hath any thing superfluous. Or a man, [unspec] in whom there shal be, the breaking of a foot, or the breaking of a hand. Or that is crook∣backt, [unspec] or hath a smal-spot, or a confusion in his eye: or scurse, or scab; or hath his stones broken. No man that hath a blemish in him, [unspec] of the seed of Aaron the Priest, shall come∣nigh, to offer the Fire-offrings of Iehovah: a blemish is in him; he shall not come-nigh, to [unspec] offer the bread of his God. Hee shall eat, the bread of his God; of the holy of holies & of the holies. But hee shall not goe-in unto the [unspec] Veil, nor come-nigh unto the Altar, because a blemish is in him: & he shall not prophane my Sanctuaries; for I Iehovah, doe sanctifie them. And Moses spake it, unto Aaron, and [unspec] unto his sons: and unto all the sons of Israel.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth (after the Hebrewes ••••count) the one and thirtieth section or Lecture of the Law. See Gen. 6. 9.

THe Priests] After the generall rules of holines for all the people, here followeth a speciall [unspec 1] law for the holinesse of the Priests: their office was to make atonement for the people, and to sanctifie them; therefore must they have a care to sanctifie themselves. And as when God forbiddeth his people to seeke unto such as have familiar spirits, &c. he telleth them of a Prophet, whom he would raise up unto them, by whom they might know his will; Deut. 18. 10. 11. 15. so it is observed here by the Hebrewes, (as Baalhatturim, and Chazku∣ni,) that immediately after the Law against famili∣ar spirits, and wizards, Levit. 20. 27. this Law is given for the Priests; that the people might have no occasion to seeke unto the former, but might come unto the Priests, and they should inquire for them by Vrim and Thummim. the sonnes of Aaron] Targum Ionathan addeth, the males; and Sol. Iarchi saith, the sonnes and not the daughters of Aaron; because the lawes following concerned not the women. So in the Hebrew canons it is said, Aarons daughters are not forewarned pollution by the dead; but the Priests the sonnes of Aaron. Likewise the prophane (Priests) might defile themselves; for this is but for the sonnes of Aaron that may execute the Priests office. A yong Priest is to bee warned by the elder (Priests,) not to defile himselfe, &c. and his father is to traine him up in holinesse. Maimony tom. 4. treat. of Mourning, chap. 3. sect. 11. 12. for a soule] to weet, of the dead, as is expressed in verse 11. else-where called a dead soule, Numbers 6. 6. meaning a dead bodie: for properly at death the soule de∣parteth, Gen. 35. 18. and the dead defileth not till his seale be departed, saith Maimony, tom. 3. in Tu∣math meth, chap. 1. sect. 15. wherefore the Chal∣dee here translateth for the dead; and Targum Io∣nathan, for the sonne of man that is dead. But the Greeke retaineth the Hebrew phrase, for soules. So before in Levit. 19. 28. hee shall not] that is, any Priest, shall not defile himselfe: in Greeke, they shall not be defiled. This pollution might be by the funerall of the dead; for who so touched any dead body, or came into a tent (or house) where any dead body lay, or touched a grave; he was uncleane seven daies, Numbers 19. 14. 16. so by bearing the dead hee was uncleane, by proportion from the Law, in Levit. 11. 25. And by the Hebrew canons, if a man came within foure cubits (that is, sixe f••••••) of the dead, he was uncleane. Maimony, treat. of Mourning, chap. 3. sect. 13. among his peo∣ples] in Greeke, among their nation: that is, as Chaz∣kuni explaineth it, among all Israel, for they are his peoples. So peoples are used for the tribes of Israel, in Deut. 33. 3. Iudg. 5. 14. Act. 4. 27.

Vers. 2. his neere-kin] those of his consanguini∣ty: [unspec 2] see this word in Lev. 18. 6. Sol. Iarchi here un∣derstandeth the Priests wife by it; as one for whom hee might defile himselfe. See the notes on verse 3. This law is for the inferiour Priests: but the high Priest might not defile himselfe for these, verse 10. 11.

Vers. 3. not beene to any man] which the Greeke [unspec 3] explaineth, not given to (or not bestowed on) a man; meaning, which hath had no husband. For such as had husbands, were to be buried and mourned for by them, as Abraham mourned for Sarah, Genes. 23. 2. These sixe, Father, and Mother, and Sonne, and Daughter, and Brother, and Sister that hath had no husband, are againe mentioned in Ezek. 44. 25. &c. that for them the Priests might be defiled, and after their cleansing, and dayes appointed, to bring their Sin-offring. And it seemeth they were to doe the like for their wives, because Ezekiel the Priest was commanded as an extraordinary case, not to mourne for his wife when sheedied, Ezek. 24. 16. 17. 18. So the Hebrew canons say, Every Priest that is defiled for the dead, except for those sixe dead which are expressed in the Law, or for his wife: if it bee proved by witnesses, he is to be beaten: Leviticus 21. 1. And whether hee touch the dead, or come into the tent, or beare him, and whether it bee the dead person himselfe, or any other uncleannesse about him: and so if a Priest touch a grave, he is to be beaten. And every Priest that commeth within foure cubits of the dead, is to be chastised with stripes: Maimony treat. of Mour∣ning, chap. 1. sect. 1. 2. 13. he shall defile him-selfe] in Greek, they shall be defiled, meaning all and every of the Priests. This is understood not as a permission, but a dutie, for them to bury and mourne for these their neere kin. The Hebrewes say; Very weighty is the charge of mourning, for even the Priest is driven to be uncleane, for his neere-kinne, must busie himselfe about them, and mourne for them, Leviiicus 21. 2. It is a commandement; so that if hee would not be defiled, they are to cause him to bee defiled against his will. So for his wife, (but this is not but by the doctrine of the Scribes,) because she hath no heire but him, &c. And he is to be defiled for his maried wife onely, but not for a betrothed wife. Likewise for o∣thers, which are not to be mourned for, as such as are put to death by the Synedrion (or Magistrates,) and such as are Apostate from the wayes of the Church, and untimely births, and such as wittingly kill themselves; the Priest is not to defile himself for them. And how long is he commanded to defile himselfe for his neere-kinred? Vntill the cover of the grave be closed upon them: for af∣ter that, they are as all other dead persons, that if a Priest be defiled, he is to be beaten. Maimony, treat. of Mourning, chap. 2. sect. 6. 7. 8.

Vers. 4. being a chiefe-man] or, for a chief-man, [unspec 4] that is, for any other of his house, or out of his house, save for those before specified. So Chazku∣ni citeth this as a common exposition of this place; A common Priest shall not defile himselfe for a chiefe man among his peoples; be he the high Priest among his people. Although I permit thee to defile thy selfe for thy neere-kinne, thou shalt not defile thy selfe for the high Priest, who is not of thy neere-kinne. The Hebrew Baal, signifieth a Lord, Master, or chiefe man, Iudg. 9. 51. Esa. 60. 8. and so the Chaldee translateth it here Rabba; that is, a master, or chiefe-man: (but the Greek expoundeth it Suddenly, as if it were written

Bahal.) Baal also signifieth an husband, Exod. 21. 3. 22. which interpretation some keepe in this place.

Vers. 5. not make] or, not shave, (as the Greeke [unspec 5] translateth:) Hebr. not balde baldnesse, meaning any way, either by shaving, or pulling off the hayre, or otherwise: and the Greeke addeth for the dead, which is here intended, as is expressed in Deut. 14. 1. And that not the Gentiles onely, but the Israe∣lites also were wont to make themselves bald, in mourning for the dead, appeareth by Ier. 16. 6. Ezek. 7. 18. Amos 8. 10. Also the idolatrous priests of the Gentiles are reported to use these ceremo∣nies for their dead, as in the apoc••iphall writings, Baruch 6. 31. 32. it is said, And the Priests sit in their Temples, having their clothes rent, and their heads and beards shaven, and nothing upon their heads: they roare and cry before their gods, as men doe at the feast when one is dead. the corner] that is, any of the corners; this was the manner of Idolaters, and is forbidden not the Priests onely, but all Israelites: see the annotations on Leviticus 19. 27. cut any cutting] or, make any incision: a thing forbid∣den the people also, Levit. 19. 28. Deuter. 14. 1. So God would have them in their mourning for the dead, not to be immoderate, (as men which have no hope, 1 Thes. 4. 13.) nor to imitate the heathenish customes, which were idolatrous: see the notes on Levit. 19. 28. and Deut. 14. 1.

Vers. 6. Fire-offrings] in Groeke, sacrifices, in Chaldee, offrings, which were burnt in fire unto [unspec 6] God. As all the people were forbidden the fore-said superstitions, because they were holy, & Gods peculiar-treasure, above all peoples, Deuter. 14. 2. so the Priests in speciall, because they were to be ho∣lier then other men, in respect of their ministrati∣on unto God. Therefore the high Priest, who came yet neerer unto God, is forbidden to mourne for such, as common Priests might mourne for, Levit. 21. 10. 11. the bread] or, the food: which the Greeke interpreteth the gifts, the Chaldee, the offring. See Levit. 3. 11. shall be holinesse] that is, men of holinesse: which the Greeke and Chaldee translate holy-ones.

Vers. 7. a wife that is an whore] This is the second law concerning the Priests holinesse; that as they [unspec 7] should not defile themselves by the dead: so nei∣ther by the living. The whore, (called in Hebrew, Zo••••••) is by the Hebrewes said to be she that is not a danghter of Israel, or a daughter of Israel, that hath lien with a man unto whom it is not lawfull for her to be maried; [such as are forbidden in Levit. 18.] or that hath lien with a prophane man, though she may be mari∣ed unto him. Whosoever hath lien with a man that hath made her a whore, whether by constraint or willingly, whether presumptuously or ignorantly, after he hath un∣covered her nakednesse; she is unlawfull by the name of an whore, [••or a Priest to marie her:] Any woman of whom her husband hath beene jealous, and the thing was bidden, and she hath not drunke of the bitter waters, (Numb. 5.) it is unlawfull for a Priest to marie her, because she is a suspected whore. Maimony in Issureibiah, chap. 18. sect. 1. 6. ••2. or profane] Hebr. and prophane, or, prophaned: whereby see∣meth not to be meant a common harlot, or one that hath defiled her body, for that was forbidden before under the name of an whore: but as a Priests daughter by her whoredome is said to prophane her father, verse 9. so children might againe bee prophaned by their fathers, and made unfit for to be maried unto Priests. And thus the Hebrewes expound this here, saying; Who is shee that is pro∣phane? She that is borne of one that is forbidden the Priests. And so every one of the women which are for∣bidden the Priests, if she be maried to a Priest, she pro∣phaneth her selfe. Maimony in Issurei biah, chap. 19▪ sect. 1. And Sol. Iarchi here expoundeth profane, one that is borne of such as are unlawful for the Priests; as the daughter of a widow by the high Priest, (Levit. 21. 14.) or the daughter of a divorced woman by a common Priest, (Levit. 21. 7.) &c. put-away or, cast out, as the Greeke also translateth it, that is, divorced and not for the cause of adulterie; which thing was permitted unto men under Moses law, for the hardnesse of their hearts; Deuter. 24. 1. 2. &c. Matth. 19. 8. What Priest soever, maried with any of these three, was to be beaten by the Magi∣strate; as is after shewed, on verse 15. According to the equitie of this Law, the Apostle requireth that the wives of the Ministers of the Church, bee grave, not slanderers, sober, faithfull in all things, 1. Tim. 3. 11.

Vers. 8. And thou] or, Therefore thou shalt sancti∣fie [unspec 8] him: speaking to Israel, who were to repute the Priests holy, and not suffer them to mary with such as might defile them: nor any other way to be un∣cleane, when they ministred before the Lord the bread] in Greek, the gifts, in Chaldee, the offring, as before in verse 6. holy unto thee] thou shalt reverently esteeme him as an holy person, sancti∣fied unto Gods service. The Hebrewes say, It is commanded to separate the Priests, and to sanctifie them; and to prepare them for the oblation, Levit. 21. 8. And every man of Israel, must give much ho〈…〉〈…〉 to the Priest, and let them be first, for every thing the is in the Sanctuarie: to open the law first, and to blese first, and to receive a seemely portion first. Maimony in Cle hamikdash, chap. 4. sect. 1. 12.

Verse 9. of any Priest] Hebr. of a man a Priest▪ [unspec 9] Which word man, sometime signifieth any o••••, a•• Gen. 23. 6. and 24 16. Levit. 21. 17. sometime a man of dignitie, as Psal. 49. 3. and that may also be respected here. to commit whoredome] or by com∣mitting it, to weet, under her husband; as the He∣brew canons explaine it; saying There are ten which are to be burnt, namely the Priests daughter that com∣mitteth whoredome under her husband; and hee that ly∣eth with his daughter, &c. Maimony in Sanhed••••••, chap. 15. sect. 11. The man that lay with her, they say was to be strangled; as againe they say; There is no unlawfull copulation punished with strangling, 〈◊〉〈◊〉 the lying with a mans wife onely: and if she be a Priests daughter, she is burnt, and he that lay with her, is stran∣gled. Maimony in Issurei biah, chap. 1. sect. 6. See the annotations on Levit. 20. 10. prophaneth 〈◊〉〈◊〉 father] the Greeke version saith, she profaneth her fa∣thers name: the Chaldee, her fathers holinesse. And Iarchi explaineth it, she prophaneth and conte〈…〉〈…〉

〈◊◊〉〈◊◊〉, for that men will say of him, Cursed is hee 〈◊◊〉〈◊◊〉 this (woman,) Cursed is hee that brought 〈◊◊〉〈◊◊〉.

Ver. 10. great among his brethren] or, greater then [unspec 10] 〈◊◊〉〈◊◊〉: that is, the High Priest, who because he more specially figured Christ (called our Arch (or High) priest and great High priest, Heb. 3. 1. and 4. 14.) therefore hee was to have more speciall care of his sanctitie, both in avoiding pollution by the dead, and in his mariage. And this Law con∣cerned not the high Priest onely, but the second Priest (or Priests of the second order) mentioned in 2 King. 25. 28. and 23. 4. which ministred in the place of the high Priest if by any accident hee were polluted, (as is noted on Levit. 16. 33.) and the Priest also that was anointed for the warre, Deut. 20. 2. because these all were greater then their brethren. See the notes following on v. 13. oile of anointing] an holy oile, wherewith on∣ly the high Priests and Kings in Israel were anoin∣ted, and ordained to their office: see Exod. 30. 25. 33. and hath filled his hand] with the sacrifices, to offer them, as the Chaldee paraphrase here ex∣plaineth it; which the Greeke calleth perfecting, or consecration. See Exod. 29. 9. Both these were to be done to the high Priest: but if there were no a∣nointing oile, they or dained him with the high Priests garments onely; saith Maimony in Clei hamikdash, ch. 4. sect. 12. and he was bound to these lawes, as well as if hee had beene anointed with oile. the garments] the eight ornaments wherewith the high Priest was to be decked: see Exod. 28. not make-bare] or, make-free, which the Greeke translateth, not put the miter off his head; but the Chaldee saith, not let his locks grow, to weet, not 〈◊〉〈◊〉 then 30. dayes, as Iarchi explaineth it: meaning that hee should not be have himselfe as a mourner for the dead. See the annotations on Lev. 10. 6. From which place, the Hebrewes gather, that one of the rites which mourners for the dead were to use, was not to poll their heads: Maimony treat. of Mourning, chap. 5. sect. 1. 2. rent his garments] which was an other signe of sorrow, see Lev. 10. 6. and Gen. 37. 34.

Vers. 11. goe in] namely into any tent, house or place where any dead is, whereby he should be de∣filed, [unspec 11] Numb. 19. 14. any soules of the dead] in Greeke, any dead soule; meaning a dead corpse; as before in vers. 1. his father, &c.] which was lawfull for any common Priest, vers. 2. but not for the high Priest. The Hebrewes explaine it thus; The high Priest may not be defiled for his neere-kinne, as for his father or his mother, &c. neither may hee come to any tent where the dead is, though his neere∣kindred. Loe thou art taught (in Lev. 21. 11.) that he is bound neither to goe in, nor to be defiled. So that if he touch, or cary (a dead person) hee is to bee beaten once; if hee come into a tent, and tary there whiles one dye by him, &c. he is to be beaten twise; for comming in, and for being defiled, If he be defiled before, and after∣ward come into the tent, he is to be beaten even for com∣ming in. Maimony treat. of Mourning, c. 3. sect. 6. 7. How be it, these lawes have exceptions in cases of necessitie; as the Hebrew canons also shew thus. A Priest that lighteth on a dead body in the way, loe he is to defile himselfe; though it be the high Priest, he is bound to defile himselfe for him, and to bury him. As if one of Israel be thrown (dead) in the way, and he hath none to bury him. Provided, that the Priest be himselfe alone, and no other with him; and that hee call there in the way, and none doe answer him. But if when he call, others doe answer him, this is not a dead, which hee is commanded (to bury) but hee must call others to doe it. If a Priest and a Nazirite walke together in the way, & light upon a dead; the Nazirite must goe about (to bury him,) for his holinesse is not perpetuall; and the Priest may not defile himselfe, though he be but a com∣mon priest. If there be the high Priest, and a common priest, then the common priest is to defile himselfe: and whosoever is before his fellow in dignity, is to bee after him in pollution. And if the second chiefe priest, with the priest that is anointed for the war, (Deut. 20. 2.) doe light upon a dead: hee that was anointed for the warre, must be defiled, and not the Sagan [or second chiefe priest.] Maimony ibidem, ch. 3. sect. 8. 9. Vnto this Law, that the high Priest might not defile him-selfe for his parents or children; the words in Mo∣ses blessing of tribe of Levi, seeme to have ref••∣rence; Who saith of his father and of him mother, I respect him not; and his brethren hee acknowledgeth not; and his sonnes, he knoweth not, &c. Deut. 33. 9. Compare also Lev. 10. 2. 7.

Ver. 12. goe out of the Sanctuary] to weet, in the [unspec 12] time when he should serve there. And this Law was not for the high Priest only, but for all priests, who if any of their friends there died, or tidings of the death of any came unto their eares, might not therefore depart and leave off their ministration, upon paine of death, Lev. 10. 7. So the Hebrewes explaine it; A priest that goeth out of the Sanctuary in the time of service onely, is guilty of death, whether he be the high priest, or a common priest, Levit. 10. 7. So that which is said of the high Priest, (in Lev. 21. 12.) AND HE SHALL NOT GOE OVT, &c. is not but for the time of service onely, that hee shall not leave his service and goe out. If it be so, why is this war∣ning repeated for the high Priest? Because a common priest, which is in the Sanctuarie, in his service, and he heareth of death of one for whom he is bound to mourne; though he may not goe out of the Sanctuary, yet he ser∣veth not, because he is sorowfull, and if he serve when he is sorowfull, by the law he prophaneth his service, whe∣ther it be about the sacrifice of a particular person, or the sacrifice of the congregation. But the high Priest ser∣veth when he is sorrowfull; for it is said, Neither shall hee goe-out of the Sanctuary, nor prophane the San∣ctuary; as if he should say, hee shall continue and serve the service that he is imployed in, and it is not propha∣ned. But though the high Priest serveth when hee is sorrowfull, yet is it unlawfull for him to eate of the holy things; as it is written (in Lev. 10. 19.) Had I eaten the Syn-offring to day, should it have beene good in the eyes of the LORD? So neither hath he a portion to eat at evening, Maimony in Biath hamikdash, ch. 2. sect. 5. 6. 8. nor prophane the Sanctuarie] the Greeke expoundeth it, nor prophane the sanctified name of his God. the crowne, the anointing oile] This may be understood of two things, of the gol∣den

plate, which is called Nezer, 2 Crowne, Exod us 29. 6. and of the Anointing oile; both which were upon him. Or the later explaineth the former, and the Oile is called Nezer, a Crowne or Separation; be∣cause by it he was separated from other men, and other Priests. Thus the Greeke translateth it, the holy oile the anointing of his God, is upon him.

V. 13. a wife in her virginities] that is, a wife that [unspec 13] is a virgin, as the Greeke translateth it. Three wo∣men are unlawfull for all Priests, the divorced, the whore and the prophane: and the high Priest is forbid∣den foure, the three forenamed, and the widow. Whether it be the high Priest which is anointed with the anoin∣ting oile, or ordained in the (priestly) garments; and whether it be the priest that serveth, or the great Priest that serveth in his place; [in stead of the high Priest when hee is pollured, called the second Priest, 1 King 2. 28.] and likewise the Priest anointed for the warre, (Deut. 20. 2.) they all are commanded to mary virgins, and forbidden to mary widowes. Maimo∣ny in Issurei biah, chap. 17. sect. 1. The high Priest was a figure of Christ, Heb. 3. 1. his wife which was to bee a virgin, was a figure of the Church, which is to be chast, pure, holy, as the Apostle wri∣teth to the Church of Corinth, I have espoused you to one husband, that I may present you a chast virgin to Christ: 2 Cor. 11. 2. See also Rev. 14. 4.

V. 14. a widow] whether she be a widow after betro∣thing [unspec 14] or after mariage, she is forbidden him. Maimony in Issure Biah, chap. 17. sect. 11. a virgin of his peoples] that is, either of the tribe of Levi, or of a∣ny other tribe of Israel; as Iehojada the Priest, ma∣ried Iehoshabeath the daughter of King Iehoram, of the tribe of Iudah, 2 Chron. 22. 11. So in Eze∣kiel 44. 22. it is said of the Priests, they shall take maidens of the seed of the house of Israel. And in the Hebrew canons, Priests and Levites and Israelites, may lawfully goe in (that is marry) one with another; and that which is borne goeth after the male: [that is, if the father bee a Priest or Levite, the childe is a Priest or Levitc, if the father be a common Israe∣lite, the childe is a common Israelite, though born of a Priests daughter.] Maimony in Issure biah, ch. 19. sect. 15.

Vers. 15. not prophane his seed] which he should [unspec 15] doe, by marying with any of those forbidden him, that his sonnes after him might not execute the priests office, because they were borne of an un∣lawfull mother. A priest that goeth in to a divorced woman, or an whore; and an high priest that goeth in to them, or unto a widow; those are made profane (wo∣men) for ever: and if hee beget a sonne of her, that which is borne is prophane. Maimony in Issureibiah, ch. 19. sect. 3. Therefore the magistrates punished the priests, that maryed and lay with any unlawful woman. Every priest that marieth any of the three women, (in vers. 7.) and lyeth with her, is to be beaten. An high priest that goeth in to awidow, is to be beaten. If an high priest marry a widow, and lye with her, hee is to bee beaten twise; once for transgressing this, HE SHALL NOT TAKE A WIDOW; and once for this, HE SHALL NOT PROPHANE. And whether he be an high priest, or a common priest, that mar••eth any of those (for bidden women) if hee lye not with her; he is not beaten. And in every place where he is to be beaten, she is to be beaten. Every priest that goeth in to an heathen woman, is to bee beaten as for an whore. A woman that hath beene a widow, and hath beene divorced, and hath beene made prophane, and hath beene an whore, and an high priest goeth in after∣ward unto her: he is to be beaten foure times, for lying with her once. Like judgement is for a common priest, if he goe in to one divorced, which was made prophane, and after that an whore; he is to be beaten thrice, for ly∣ing with her once. But if this order be changed, he is to be beaten but once. Maimony in Issure biah, chap. 17. sect. 2. &c.

Vers. 17. of thy seed] that is, as the Chaldee in∣terpreteth, [unspec] of thy sons. in their generations] that is, they or any of their posteritie, in the ages fol∣lowing. ablemish] in Hebrew Mum, in Gt. Momos, in Chaldee Muma; which signifieth, any thing to be blamed, for deformitie, want or superfl••••∣tie; any imperfection of body, in the whole or in any part. to offer the bread] that is, as the Gr. saith, the gifts, in Chaldee, the offring, or sacrifice. The reason here of was, that the Priests were both in their persons and works, to figure out Christ his person and worke; who was holy, harmlesse, unde∣filed, separated from sinners; and a Lambe without ble∣mish, and without spot. Heb. 7. 26. 1 Pet. 1. 19.

Vers. 18. blind] either in whole or in part, pur∣blind, [unspec] dimsighted, or that had any blemish in his sight, eye, eyelid, or the like. The Hebrew doctors reckon nineteene blemishes, that might bee in the eye of a priest; and seven in the eyelid. Maimony in Biath hamikdash, cha. 8. sect. 17. lame] or hal∣ting; on one, or both legs; having any imperfecti∣on in his gate, or feet; and in the feet, there might be twentie blemishes, Maimonyibidem. fat∣nosed, in Greeke, short-nosed, or having the nose cut-off. It implyeth all manner deformity in the nose, wherein there migh bee (as the Hebrewes say) nine blemishes. that hath any thing super∣fluous] or, that is excessive, either in the whole bo∣die, or any member over long: so in Levit. 22. 23. for the sacrifices. The Greek translateth it, having the eare cut off.

V. 19. the breaking of a foot] that is, a broken foot; he [unspec] that shall be broken-footed, or broken handed. In the hands, the Hebrewes say there might bee seven blemishes.

Vers. 20. crookt-backt] that hath a bunch or hil∣locke [unspec] on his backe or any other place, as Thargum Ierusalemy referreth it to the eyebrowes, that hang over the eyes; and so it agreeth with them which follow. But the Greeke favoureth the former in∣terpretation. hath a smal-spot] or, a thin filme: this by the Hebrews, is referred to Imperfection in the eye. By others to the small or thin stature of the body, as to be a dwarfe, or over slender. The He∣brew Dak, is generally that which is small or th••••. He that hath a white small spot, within the blacke (of the eye) is the Dack spoken of in the Law: saith Mai∣mony in Biath hamik dash, ch. 7. sect. 5. The Greeke translateth it Ephelos: and Ephelis is nothing else but a certainerug gednesse and hardnesse of an evill col〈…〉〈…〉 saith Cornel, Celsus, l. 6. c. 5. a confusion] or fus∣sion,

whereby the white and blacke is mixed confusedly together. Teballul (the Confusion) spo∣ken of in the Law, is when the white of the eye is drawn, and some of it gotten into the blake untill the blake is found mingled with the white: saith Maimony ibidem. scurfe] or, dry-scaule, maunge called in He∣brew Garab, (whereupon the Latines borrow the name Porrigo,) the Greeke translateth it Psora a∣gria: and it may be on any part of the body, as the Hebrewes observe: Maimony in Biath hamikdash, ch. 7. l. 10. This is againe mentioned in Lev. 22. 22. and in Deut. 28. 27. as a plague incurable. scab] or tettar; as the Greeke calleth it Leichen, to which the Chaldee version agreeth; for Chaziz, & the Arabik Chaziza, is that which the Greeke call Leichen: it is mentioned onely here, and in Lev. 22. 22. Maimony (in Biath hamikd. c. 7. sect. 10.) calleth it an Egyptian scab (or tettar) which is hard and foule: and that is the Iallepheth (the Scab) spoken of in the Law. It may also be on any part of the bo∣dy of man or beast. stones broken] or a cod (or stone) bruised: the Greeke translateth, which hath but one stone. These twelve particulars are named, all other of like nature being implied. The He∣brewes say, There are in all, an hundred and fortie ble∣mishes, that doe disable the Priests: eight in the head; two in the necke; nine in the eares; five in the browes; seven in the eye-lids; nineteene in the eyes; nine in the nose; nine in the mouth; three in the belly; three in the backe; seven in the hands; sixteene in the mem∣bers of generation; twentie in the feet; eight in all (or a∣ny part of) the body, eight in the skin of the flesh; and se∣ven in the strength of the body, and the breath. Maimo∣ny in Biath hamikdash, ch. 8. sect. 17. a blemish in him] This generall is added to the former par∣ticulars, to teach that any other blemishes though unnamed, did disable a Priest from sacrificing. All blemishes whatsoever, whether they be in him from the beginning of his creation, or grow upon him afterward, whether they be transitorie (blemishes that may bee re∣moved,) or not transitorie; hee is disabled by them, till they be done away. A fixed blemish, as a broken foot or hand, or a transitorie blemish, as scurfe or scab. And not the blemishes onely which are written in the law, doe disable the priests; but all blemishes to be seene in the bo∣dy, as it is written, WHOSOEVER hath A BLE∣MISH IN HIM, out of any place; and those that are written in the Law, are for an example. Maimony in Biath hamikdash, ch. 6. sect. 3. 4. Further to shew this, they say, An old man, that is neere unto trem∣bling and shaking as hee stands; a sicke man, when hee trembleth through sicknesse and seeblenesse of strength; (are as blemished.) If a Priest serveth when hee stinks of sweat; or when hee hath a stinking breath out of his mouth, loe hee prophaneth his service, as doe all other that have blemishes. Maimony ibid. ch. 7. sect. 12. 13. By these God figured the perfection that should be in Christ, Heb. 9. 14. and taught also what graces are requisite in his ministers, 1 Tim. 3. 2. 3.—7. Tit. 1. 7. 8. 9. and in the whole Church, which is unto him a royall priesthood, an holy nation, 1 Pet. 2. 9. which Christ hath sanctified and cleansed, that he might present it unto himself glorious, a Church 〈◊〉〈◊〉 having spot or wrinkle, or any such thing: but that it should be holy, & with out blemish, Eph. 5. 26. 27. So the Saints are said to bee without blemish, before the throne of God, Rev. 14. 5. the fire offrings] in Gr. the sacrifices, in Chaldee the offrings. If any priest that have a blemish, do serve in the sanctuarie, he pro∣phaneth the service, and is to bee beaten: Maimony in Biath hamikdash, chap. 6. sect. 1. a blemish] in Greeke, because a blemish is in him. Sol. Iarchi ex∣plaineth it thus, whiles his blemish is on hm, hee is re∣jected: but if his blemish be done away, he is fit (or ap∣proveable.) Besides the blemishes forenamed, such Priests as had transgressed in their ministration & served before idols, were no more to serve in the sanctuarie, but were reputed as blemished. There-King Iosias put downe the priests of the high places, that they came not up to the Altar of the Lord: 2 King. 23. 9. and for such this Law is given in Ezek. 44. 10.—13. The Levites that are gone away farre from me, whē Israel went astray away from me after their I∣dolls, they shall even beare their iniquitie, &c. And they shall not come neere unto me, to doe the office of a Priest unto me, nor to come neere to any of my holy things, in the most holy place: but they shall beare their shame and their abominations which they have committed And in the Hebrew canons it is said, Every priest that hath served Idols, whether presumptuously or igno¦rantly, although he returne with full repentance: yet may he never minister in the sanctuarie. And whether hee hath beene a priest to the Idoll, or but worshipped it, &c. he is disallowable for ever. If he transgress, and doe offer (in the sanctuarie) his offring is not of a sweet smelling savour, although he was in ignorance when he minstred, or when he ••worshiped. Who so transgresseth and ma∣keth an house without the Sanctuary, to offer his offring therein unto God, that is not as an Idols house. Not∣withstanding, every priest that ministreth in such an house, may never more minister in the sanctuary. Mai∣mony in Biath hamikd. ch. 9. s. 13. 14. the bread] in Greeke the gifts, in Chaldee, the offring. Who so found allowable by his genealogic, but had a blemish found upon him: he sate in the wood chamber, and did cleave wood for to lay on the altar, and had a portion in the holy things with the men of his fathers house, and did eat of them. Maim. ibidem. ch. 6. s. 12. So for the preists that fell to Idolatrie, God appointed, that they should be ministers in his sanctuary, Bishops at the gates of the house: that they should slay the Burnt offring, and the sacrifice for the people, &c. but not come neer to any of his holy things in the most holy place, &c. Ezek 44 11. 13. 14.

Verse 22. He shall eate] Herein the blemished [unspec 22] priests had a priviledge above the uncleane, which might not eate of the holy thing, Lev. 22. 3. 6.

Vers. 23. unto the veile] of the holy place, whi∣ther [unspec 23] the priests went in alwaies, accomplishing the services, Heb. 9. 6. unto the Altar] that which was in the courtyard, Exod. 40. 29. Any priest that had a blemish, might not come into the Sanctuary, from the Altar & forward, Lev. 21. 23. and if hee transgres∣sed & went in, he was to be beaten, although hee served not. And if hee served in the Sanctuary, it was unlaw∣full; and he prophaned the service, and was to be beaten also for the service. Maimony in Biath hamikdash, ch. 6. sect. 1. not prophane my sanctuaries] the

Greeke expoundeth it, not prophane the holy name of his God. doe sanctifie them.] This Chazkuni referreth to the veile of the altar forementioned, unto which none that had blemish might come.

Ver. 24. all the sons of Israel] because as it concer∣ned [unspec 24] the Priests, to take heed they sinned not in their ministration: so the people were to sanctifie them, v. 8. and to looke that no disallowable per∣son served in the Sanctuarie. Therefore the He∣brewes doe record, that the great Synedrion used to sit in the chamber of hewen-stone [by the Sanctuarie,] and the principall of their worke continually was to sit and judge concerning the Priesthood; and to examine the priests for their genealogies, and for their blemishes. Every priest that was found disallowable for his genea∣logie; he put on blacke cloathes, and wrapped himselfe over with blacks, and went out of the court. And who-soever was found perfect and lawfull; he put on whites, and went in and ministred with his brethren the priests. Who so was found lawfull for his genealogie, but had a blemish found upon him, hee sate in the wood chamber, and hewed wood, &c. Maimony in Biath hamikdash, ch. 6. sect. 11. 12.

CHAP. XXII.

1, The Priests in their uncleannes, must abstaine from the holy things. 6, How they shall bee cleansed. 10, Who of the priests house may eate of the holy things. 14, What they must pay that eate of them unlawfully. 17, The sacrifices must be without blemish. 26, The age of the sacrifice. 26, The Law of eating the sacrifice of Confession.

ANd Iehovah spake, unto Moses, say∣ing. Speake unto Aaron, and unto [unspec 1] [unspec 2] his sonnes; and let them be seperated, from the holy things of the sonnes of Israel; that they prophane not, the name of my ho∣linesse, in the things which they sanctifie un∣to mee, I am Iehovah. Say unto them; [unspec 3] Throughout your generations every man which shall come-nigh of all your seed; un∣to the holy-things, which the sons of Israel sanctifie unto Iehovah; and his uncleannesse, upon him: that soule shall even be cut-off, from my presence, I am Iehovah. Any man, [unspec 4] of the seed of Aaron, which is leprous, or hath an issue; hee shall not eate, of the holy-things, untill he be cleane: and hee that tou∣cheth any thing that is uncleane by a soule; or a man, whose seed of copulation goeth from him. Or a man, that toucheth, any creeping-thing, whereby hee is made-un∣cleane: [unspec 5] or a man, by whom he is made-un∣cleane; according to any uncleannes of him. The soule, which hath toucheth it; even he shall be uncleane, untill the evening: and [unspec 6] hee shall not eate, of the holy-things; un∣lesse hee bathe his flesh, with water. And [unspec] when the Sun is gone downe, then he shall be cleane: and afterward, hee shall eate of the holy-things; for it is his bread. And a car∣kasse, [unspec] and a torne thing, hee shall not eate, to make himselfe uncleane therewith: I, am Ie∣hovah. And they shall keepe my charge; [unspec] that they beare not sinne for it; and dye therefore, if they prophane it: I Iehovah, do sanctifie them. And any stranger, shall not [unspec] eate of the holy thing: a forreiner of the Priests, and an hired person, shall not eate of the holy-thing. But a priest, if he buy a soule, [unspec] with the purchase of his money; he, shal eate of it: and he that is borne in his house; they shall eate of his bread. And a priests daugh∣ter, [unspec] if she bee maried to a man that is a stran∣ger: she, shall not eate of the heave-offring of the holy-things. But a priests daughter, [unspec] if she be a widow or put-away, and she have no seed; and is returned unto her fathers house, as in her youth; she shall eat, of her fa∣thers bread: but any stranger, shall not eate thereof. And a man, if he eate of the holy-thing, [unspec] in ignorance: then hee shall adde the the fift part thereof, unto it; and he shall give unto the priest, the holy-thing. And they [unspec] shall not profane, the holy-things, of the sonnes of Israel: which they heave-up, unto Iehovah. Or cause them to beare, the ini∣quity [unspec] of trespasse; when they eat, their holy-things: for I Iehovah, doe sanctifie them.

And Iehovah spake, unto Moses, saying. [unspec] Speake unto Aaron, and unto his sonnes; and unto all the sons of Israel; & say unto them: Any man, of the house of Israel, or of the stranger in Israel; that will offer his oblati∣on, according to all their vowes, and to all their voluntarie-offrings; which they will offer unto Iehovah, for a burnt-offring. For your favourable-acceptation: a perfect [unspec] male; of the beeves, of the sheepe, or of the goats. Any, which hath a blemish in it, yee [unspec] shall not offer: for it shall not bee, to savou∣rable-acceptation, for you. And the man, [unspec] that will offer a sacrifice of Peace-offerings, unto Iehovah; to separate a vow, or for a voluntarie-offring; of the herd, or of the flock: it shall be perfect, for favourable-accep∣tation; there shall not be in it, any blemish. Blinde, or broken, or maymed, or having: [unspec] wenne; or scurffe, or scabbe; ye shall not offer these unto Iehovah: nor give of them, a Fire∣offring, upon the Altar, unto Iehovah. And bull or lambe, that hath any member super∣fluous, or lacking: thou mayest make it, a

vol••••tary-offring; but for a vow, it shall not bee favourably-accepted. And that which is bruised, or crushed, or broken, or cut; yee shall not offer, unto Iehovah: and in your land, ye shall not doe it. And from the hand of a strangers sonne; yee shall not offer, the bread of your God, of any of these: because their corruption is in them, a blemish is in them; they shall not be favou∣rably-accepted, for you.

And Iehovah spake unto Moses, saying. A bull, or a sheep, or a goat, when it shall bee [unspec 26] [unspec 27] brought forth; then it shall bee, seven dayes, under his damme: and from the eight day, and thence forth; it shall bee favourably-ac∣cepted, for an oblation of a Fire-offring, un∣to Iehovah. And cow, or sheepe: it and the [unspec 28] yong thereof, yee shall not kill, in one day. And when ye will sacrifice a sacrifice of con∣fession, [unspec] unto Iehovah: ye shall sacrifice, for your favourable acceptation. In that day, shal [unspec] it be eaten; yee shall not leave thereof, untill the morning: I, am Iehovah. And yee shall [unspec 31] keepe, my commandements; and doe them: I, am Iehovah. And ye shall not prophane, [unspec 32] the name of my holinesse; and I will be san∣ctified, among the sons of Israel: I Iehovah, doe sanctifie you. That brought you out [unspec 33] from the land of Egypt; to be unto you, for a God: I am Iehovah.

Annotations.

LEt them be separated] in Greeke, Let them take [unspec] heed of the holy things, meaning, that they de∣file them not. So that as the former chapter shew∣ed the purity and perfection that should bee in the persons that drew neere unto the Lord: this teach∣eth what puritie and perfection ought to bee in the things offred, or to be offred unto him. The Hebrew Nazar here used, signifieth a religious sepa∣r〈…〉〈…〉n in respect of holinesse; as is noted on Lev. 15. 31. of my holinesse] translated in Greeke, my holy name: which is profaned, when the holy things in the sanctuarie are defiled, being offred or eaten by persons uncleane, and forbidden of God. See after, in vers. 15. 32. the things] this addition is supplyed also in the Greeke, What∣soever things they sanctifie unto me. And this is ad∣ded, as Sol. Iarchi here saith, to imply also the holy things of the Priests themselves.

Vers. 3. your generations] either now, or at any [unspec] time hereafter. shall come nigh] namely, to eate, as is expressed in ver. 4. So Iarchi saith, This com∣〈…〉〈…〉g ••igh is not meant but of eating. your seed] that is, your children: so in vers. 4. holy things] Hebrew holinesses, meaning things of holinesse, and particularly holy meats; which though the blemi∣shed priests might eate of, Lev. 21. 22. yet the un∣cleane might not. Lev. 7. 20. 21. See the notes on Lev. 7. 10. And by the holy things, are meant not only the Sacrifices, but first fruits, and all the heave∣offrings of the holy-things, which the sons of Israel of∣fred unto the Lord, Numb. 18. 8. 9.—19. as it is there sayd, every one that is cleane in thy house, shall eate of it, Numb. 18. 13. See after on vers. 9. unclean∣nesse upon him] before hee is washed from the same; see the annotations on Lev. 7. 20. cut off from my presence] in Greeke, destroyed from me: in Chal∣dee, destroyed from before me. It meaneth death by the hand of God, as v. 9.

Vers. 4. Any man] Hebrew Man man: that is, Whosoever: Targum Ionathan saith yong man [unspec 4] or old man. And this concerneth women also, the daughters of Aaron, who were to eate of some of the holy things; but so as they were cleane when they did eate. Numb. 18. 19. 11. See after, in vers. 11. 12. leprous] whereof see Levit. 13. an issue] whereof see Lev. 15. 2. &c. by a soule] the Greeke translateth, any uncleannesse of a soule; wher∣by the dead is meant, as Lev. 19. 28. and 21. 1. and what uncleannes that was, see in Numb. 19. 11. 14. seed of copulation] or, effusion of seed, whereof see Lev. 15. 16.

Vers. 5. creeping thing] which when it is dead, de∣fileth him that toucheth it, Lev. 11. 31. &c. [unspec 5] made uncleane] so much as would make a man un∣cleane; and that was of creeping things the quan∣titie of a lentile (or little pease) as Iarchi here no teth. See Lev. 11. 31. a man] to weet, an un∣cleane man, as a Leper, he that hath an issue, or the like, by touching of whom, men were made un∣cleane. Lev. 13. 45. and 15. 5. &c. Or a dead man: and thereto Sol. Iarchi here referreth it, and of a dead man, so much as an olive would defile.

Vers. 6. The soule] that is, the man, as the Chal∣dee [unspec 6] expounds it: and Targum Ionathan addeth, the man a priest. untill the evening] untill the end of that day, and beginning of a new. See the notes on Lev. 11. 24. 32. bathe] or, wash his flesh, that is, his body, as the Gr. translateth: see Lev. 15. 5. 13. It figured repentance for sins, as I baptise you with water unto repentance, Mat. 3. 11. & sancti∣fication by the blood and spirit of Christ, as, ye are washed, ye are sanctified, ye are justified, in the name of the Lord Iesus, and by the Spirit of our God, 1 Cor. 6. 11. And this sanctimony, though common to the whole Church, Lev. 11. did specially pertaine to the priests and ministers, whom Christ (who is likened to a refiners fire, and to fullers sope) should purifie by his grace, as it is said, He shall purifie the sonnes of Levi, and purge them as gold and silver: that they may offer unto the Lord, an offring in righte∣ousnesse, Malac. 3. 2. 3.

Vers. 7. and afterward] in Greeke, and then he shall (or may) eat, to weet, when his sunne is gone [unspec 7] downe: before then though he were washed, hee might not eate. See the notes on Lev. 11. 32. his bread] his food, allowed him of God for his livelihood: Numb. 18. 11. 19. Whosoever eateth of the heave-offrings, blesseth with a blessing for the food; and after that, hee blesseth him that sanctifieth

them with the sanctification of Aaron, (Numb. 18. 8.) and commanded them to eate of the heave-offrings. Maimony in Trumoth, ch. 15. sect. 22.

Vers. 8. a carkasse and a torne thing] what these [unspec 8] were, is before shewed, on Lev. 17. 15. and 22. 31. They were unlawfull to be eaten of any Israelite, especially of the Priests; as here and Ezekiel 44. 31. and figured the sanctitie of their communion; as is noted on Lev. 17. and further appeareth by E∣zek. 4. 13. 14.

Vers. 9. my charge] or, observe my observation, that is, which I commanded to be kept: in Chaldec, the [unspec 9] observation of my word. Here it is specially to bee understood, as larchi also saith, of eating the heave∣offring, and of uncleannes of body. sinne] that is, the punishment of sinne: So in Lev. 19. 17. Numb. 18. 32. and 9. 13. for it] that is, for the holy thing, forespoken of. and dye] to weet, by the hand of God; as Targum Ionathan explaineth it, by flaming fire. For by men, such were beaten on∣ly, as the Hebrew cannons shew, saying: An un∣cleane priest is forbidden to eate of the heave-offring, whether it be uncleane or cleane, Levit. 22. 4. Every uncleane (Priest) that eateth of the heave-offring which is cleane, he is guilty of death by the hand of (the God of) heaven, Levit. 22. 9. and therefore he is be beaten. But if hee eate of the heave-offring which is uncleane, though it be forbidden, he is not to be beaten, because it is not holy. The uncleane may not eate of the heave∣offring, untill their sun be set, and three starres appeare after the Sunne is gone downe, Levit. 22. 7. Maimony in Trumoth, ch. 7. sect. 1. &c. The like judgement is for the stranger, that is whosever is not a priest, or of the priests family; for if hee eate of the holy things presumptuously, hee is in danger of death. The stranger that eateth of the heave-offring presump∣tuously, whether hee bee uncleane or cleane, whether hee eate of the heave-offring that is cleane or uncleane, he is guilty of death, by the hand of (the God of) heaven; as it is written, AND DIE THEREFORE, IF THEY PROFANE IT: and he is to be beaten, for eating thereof. And if he eate in ignorance, he is to adde the fift part thereof unto it, (Lev. 22. 14.) Maimony, ibidem, ch. 6. sect. 6.

Vers. 10. any stranger] that is, whosoever is not [unspec 10] of the priests familie. The Hebrew canons say, The heave-offring, and the heave-offring of the tithes, are to be eaten by the Priests, whether old or yong, male or fe∣male, by them, and their Cananitish servants, and their cattell: Lev. 22. 11. The stranger is forbidden to eate of the heave-offring, Lev. 22. 10. Maimony in Tru∣moth, ch. 6. sect. 1. 5. forreiner] or sojourner, in Hebrew Toshab, in Greeke Paroikos, which is a stranger-inhabitant; one that dwelleth in the hous continually, but is not of the house: and so diffe∣reth from the Slave, which is one of the houshold; and from the Hareling, which is none of the hous∣hold, neither abideth therein continually but for a terme. The forreiner, is he that is hired for ever: the Hireling, is hee that is hired for yeeres. And an He∣brew servant, loe hee is as a forreiner and an hireling, (Lev. 25. 39. 40.) And a priests daughter maried to a stranger, loe, she is as a stranger: and it is forbidden ANY STRANGER (Lev. 22. 10.) whether it be himselfe or his wife. Maimony in Terumoth, c. 6. 〈◊〉〈◊〉. 5. By the forreiner or sojourner in this place seemeth to be meant not onely an Israelite so journing; but also an heathen man, uncircumcised; who leaving his open Idolatrie, and yeelding to the Morall law, though not to the ordinances, as circumcision and the like; might dwell among the Israelites, Deut. 14. 21. See the annotations on Exod. 12. 43. 45. 48. And from hence the Hebrewes gather, that an uncircumcised priest, though he had no other un∣cleannes, might not eate of the holy things. It is unlawfull for an uncircumcised priest to eate of the heave-offring, by the sentence of the Law; for loe 〈◊〉〈◊〉 forreiner and the Hireling is spoken of concerning the Heave-offring, Levit. 22. 10. and the Forreiner and Hireling is spoken of concerning the Passeover, Exod 12. 45. What is the Forreiner and Hireling spoken 〈◊〉〈◊〉 in the Passeover? It is an uncircumcised person, 〈◊〉〈◊〉 whom it is forbidden: so the Forreiner and Hireling spoken of in the Heave-offring, the uncircumcised per∣son is forbidden it; and if he eat, hee is to bee beaten by the Law. Maimony in Terumoth, ch. 7. sect. 10. And in another place, they say, All the oblation whether they be the most holy things or the lighter holy, none may eate of them but cleane persons onely, that are circum∣cised. Though his sunne be set, if hee have not brought his atonement, he may not eate of the holy things. Mai∣mony in Magnaseh bakorbanoth, ch. 10. sect. 9. a hired person] any outlander, or any Israelite; as before is shewed. not eate] neither drinke of, nor anoint himselfe with any of the holy things appointed unto the Priests. For, the heave-offrings were given, for meat, for drinke, and for anointing, be∣cause anointing is as drinking, Psal. 109. 18. and dr〈…〉〈…〉∣ing is comprehended under eating: they are to eate that which useth to be eaten, and drinke that which useth to be drunke, and to anoint with that which is used for unction, not wine or the like, but they anoint with 〈◊〉〈◊〉 that is cleane, &c. Maim. in Trumoth, c. 11. 〈◊〉〈◊〉. 1. So for this prohibition they say, Whether he eate th•••• which is wont to be eaten, or drinke that which is 〈◊〉〈◊〉 to be drunke, or anoint him with the thing that is uses for unction, (it is unlawfull) for it is said THEY SHALL NOT PROPHANE THE HOLIE THINGS, Lev. 22. 15. Maimony ibidem. ch. 10. sect. 2.

Vers. 11. buy a soule] that is, a person, to 〈◊〉〈◊〉, of [unspec] the heathens; as before is noted; and as Sol. larchi here explaineth it, a Cananitish servant. Such by comming to bee of the Priests familie might eate, though Israelites might not eate. And, as the He∣brewes say, An uncircumcised Priest, and all 〈◊〉〈◊〉 were uncleane, although they themselves might not eate of the heave-offring, yet their wives and their servants might eate. Maim. in Trumoth. c. 7. s. 12. with the purchase of his money] Hebrew, the purchase (〈◊〉〈◊〉 bought) of his silver; which the Greeke translateth bought (or purchased) with silver. So that though he bought them not himselfe, if they were bough•• into his house by a wife whom he maried, or were bought by his servants, they might eate. M〈…〉〈…〉. in Trum. c. 7. s. 18. he that is borne in his house] or, the child of his house; that is, the homeborne ser∣vant; such as were the children of his slave. See

the notes on Gen. 15. 3. and 7. 12. Those slaves be∣ing in the Priests houshold, if they were cleane, might eat of some of the heave-offrings that were given for the Priests livelihood. See Numb. 18. 11. 13.

Vers. 12. a stranger] such as were not of the Priests stock: for other Israelites are counted stran∣gers [unspec] in this case. So a stranger is here expounded by larchi, a Levite, or an Israelite. of the heave∣offring] which the Chaldee expoundeth the separa∣ted thing; the Greeke, the first fruits: it meaneth The sanctified things of the sons of Israel, Num. 18. 8. 11. 19. The reason hereof was, because by her mariage shee went out of her fathers house, into her husbands: as on the contrary, a common Is∣raelitesse by mariage with a Priest, became of his house, and might eate. The Hebrewes, say, Two things are contained in this prohibition; that if she a priests daughter be defiled, and made an whore or pro∣fane (as Lev. 21. 7.) it is unlawfull for her to eate of the heave-offrings for ever, according to the judgment of every prophane person: for the prophane is as the stran∣ger in all respects. And if she be maried to an Israelite, 〈◊〉〈◊〉 may never eate of the Wave-brest and of the Heave∣shoulder (Lev. 7. 34.) although shee bee divorced, or (her husband) dye: [whereof the next verse speak∣eth.] Maim. in Trumoth, ch. 6. sect. 7.

Ver. 13. no seed] no son, saith the Chaldee version. [unspec 13] This is understood also, either if she had no child, or if her children be all dead; as is after shewed. as in her youth] so that though shee hath brought forth no seed, yet if she be with child, shee may not eate of the holy things. Maim. in Trum. ch. 8. s. 2. of her fathers bread] The Hebrew doctors say, We have heard this expounded, of the bread, and not all the bread: shee returneth to (eate of) the heave∣offrings, but not of the wave-brest, and heave-shoulder. Maimony in Trumoth. ch. 6. sect. 9. Hereupon also they inferre, An Israelitesse which hath had seed by a Priest, she eateth for her childs sake, be it male or female; though it be seeds seed unto the worlds end; for it is said, AND SHE HAVE NO SEED. As the seed of an Israelite from a Priests daughter disableth her from (eating;) so the seed of a Priest from an Israelitesse, in∣ableth her to eat. An Israelites daughter, that is ma∣ried to a Priest, and he dye, and she have a sonne by him: if she be maried after to an Israelite, she may not eate of the Heave-offrings. If the Israelite dye, and she have a sonne by him; she may not eate, because of that her son by the Israelite: if that sonne of hers by the Israelite dye 〈◊〉〈◊〉 may eat, for her first sons sake. A Priests daughter that is maried to an Israelite, and she have a sonne by him; if she be againe maried to a Priest, she may eat of the heave-offrings. If he dye, and she have a son by him, 〈◊〉〈◊〉 may eate. If her son dye which she had by the priest, 〈◊◊〉〈◊◊〉 not eat, because of her son which she had by the Israelite. If her son dye which shee had by the Israelite, the returneth to her fathers house, as in her youth, and eateth of the Heave-offrings, not of the brest or shoul∣der. An Israelites daughter that is maried to an Isra∣〈…〉〈…〉 first, and have a son by him, and after is maried to a Priest, eateth of the heave-offring. If he dye, and she have a son by him; she eateth for her last sons sake; for loe ••e enableth her to eat; as his father inabled her to eate. Maimony ibidem, c. 6. s. 12. 13. 17. 18. 19.

Vers. 14. a man] that is, any stranger formentio∣ned; [unspec 14] which belongeth not to the Priests familie. Targum Ionathan expoundeth it, a man of Israel. in ignorance] or, through unadvised errour. But if hee doe it presumptuously, hee is guilty of death, by the hand of God, vers. 9. of beating by the hand of the Magistrate. adde the fift] The stranger that eateth of the heave-offrings in ignorance; payeth the principall and the fift (part.) Though hee knoweth it to bee the heave-offring, and that it is for∣bidden him, but knoweth not whether hee is guity of death for it, or no: loe this is ignorance, and he payeth the principall, and the fift part. Whether he eate, or drinke, or anoynt himselfe with it; and whether he eate the heaveoffring that is cleane, or that is uncleane, in ignorance; he must pay the principall, & the fift. Whoso∣ever payeth the principall and the fift; payeth to the ow∣ners, and the fift part to any Priest that he will. And he never payeth, but according to the price that it was worth, at the time when he did eate it: whether it bee cheaper at the time when hee payeth for it, or dearer. Maimony in Trumoth, c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16.

Vers. 15. not profane] by suffring the holy things [unspec 15] to be eaten of strangers: as before. which they heave-up] that is, offer; or (as the Greeke and Chal∣dee expound it,) separate unto (or before) the Lord.

Vers. 16. O•• cause them to beare] or, And they [unspec 16] shall not cause them to beare: which may be under∣stood of the Priests, that they should not by their negligence, cause or suffer the people to bear the punishment of their trespasse; and this the Greeke favoureth, saying, And bring upon them iniquity. Or, it may be referred to the people, that they should not cause them selves to beare iniquity (that is, the pu∣nishment) of trespasse, for eating the holy things. The Chaldee translateth, And they receive upon them iniquities and sinns, when they eat in uncleannesse their holy-things. Whereupon some of the He∣brewes (as Sol. Iarchi here observeth) understand this word them, of the Priests themselves. These Lawes for cleannesse corporall in all such as parta∣ked of Gods holy things, led them and us to spi∣rituall cleannes in our communion with Christ & his graces: that we should have our hearts purified by faith, Act. 15. 9. and sprinkled from an evill conscience, and our bodies washed with pure water, Hebrewes 10. 22. that cleansing our selves from all filthinesse of the flesh and spirit, wee may perfect our holinesse in the feare of God, 2 Cor. 7. 1. For, if we walke in the light, as God is in the light, wee have fellowship one with another, and the blood of Iesus Christ his sonne, cleanseth us from all sinne, 1 Iohn 1. 7. But if wee eate and drinke of his holy things unworthily, we eate and drinke judgment to our selves: 1 Cor. 11. 29.

Ver. 18. all the sonnes] in Greeke, all the congre∣gation [unspec 18] of Israel. These lawes following, doe con∣cerne things which were to be offred unto God; in what condition and state they ought to bee, be∣fore they came upon his altar: therefore the speech is directed both unto Priests and people.

Any man] Hebrew man man; that is, whosoe∣ver. Targum Ionathan saith, yong man or old man. or of] Heb. and of the stranger; which the Gr. translateth or of the proselytes joyned unto them in Is∣rael: which were heathens converted to the faith of Gods people. So differing from the alien, in vers. 25. his oblation] in Greeke, gifts, by which name the sacrifices are often called: Matt. 5. 23. 24. and 8. 4. and 23. 18. 19. Heb. 8. 4. and 11. 4. according to all their vowes] in Greeke, according to all their profession (or promise.) So in Ierem. 44. 25. Vowes are in Greek called a profession, or confession: and vowes were made with promises, and payed with confessions; as David sayd, Thy vowes are upon me ô God: I will pay confessions unto thee, Psalme 56. 13. and to all] in Greeke, or according to all their choise: so voluntarie gifts are called, because they come from the choise and will of the giver. What they differ fro vowes is shewed on Lev: 7. 16.

Vers. 19. For your favourable-acceptation] to [unspec 19] weet, you shall offer it; so that it may be acceptable and pleasing unto God for you: as vers. 20. Levit. 23. 11. The Greeke translateth it Acceptable: see the notes on Levit. 1. 3. Sol. Iarchi here explai∣neth it, Bring the thing that is meet to make you ac∣ceptable before me, that it may be unto you for favoura∣ble-acceptation. a perfect male] in Greeke, un∣blemished males: such were all the burnt-offrings to be, see Levit. 1. 3. 10. or of the goats] but the fowles he mentioneth not, because the Law made no difference in them of male or female; and as Iarchi here saith, the fowle was not rejected for a blemish, but for want of a lim. See the annotations on Lev. 1. 14.

Ver. 20. to favourable acceptation] that is, favoura∣blie-accepted, [unspec 20] as Moses speaketh after, in vers. 25. and so the Greeke translateth, acceptable for you. This is opened by the prophet thus: If yee offer the blind for sacrifice, is it not evill? and if yee offer the la••e and sicke, is it not evill? Offer it now unto thy governour, will he be pleased with thee, or accept thy person, saith the LORD of hosts? And, ye brought that which was torne, and the lame and the sicke: thus yee brought an offring: should I accept of your hand, saith the LORD? But cursed be the deceiver, which hath in his flocke a [perfect] male, and voweth and sacrifi∣ceth unto the Lord a corrupt thing: for I am a great King saith the LORD of hosts, and my name is dread∣full among the heathen. Mal. 1. 8. 15. 14. These per∣fect and unblemished sacrifices which were to bee offred unto God, figured the perfection of Christ who gave himselfe a sacrifice for us, and whom we apply to our selves and make ours by faith; 1 Pet. 1 19. 20. 21. Gal. 2. 16. 20. Also the sacri∣fices of our humble and contrite hearts, and of our bodies, and of our praises and thanks givings; which through Christ and his Spirit, are made ho∣ly and acceptable unto God, Psal. 51. 18. 19. Rom. 12. 1. Heb 13. 15.

Ver. 21. of peace offrings] or, of payments: in Greek of salvation, in Chaldee, of sanctification. See the [unspec 21] notes on Lev. 3. 1. to separate] or, in separating (in Greeke distinguishing) a vow: which may bee understood both of making a singular vow, and of accomplishing it, for both must bee unblemished. So in Numb. 15. 3. 8. See also Lev. 27. 2. The He∣brewes say, It is commanded that all oblations bee perfect and choise, Lev. 22. 21. and whosever sanctifi∣eth a beast which hath a blemish for the top of the altar, transgresseth against a prohibition, and is to be beaten for his sanctifying of it; as it is written, (Lev. 22. 20.) ANIE WHICH hath A BLEMISH IN IT, YE SHALL NOT OFFER. Wee have beene taught that this is a warning for him that sanctifi〈…〉〈…〉 blemished things. Who so thinketh that it is lawfull to sanctifie a blemished thing for the altar, and sanctifieth it: it is holy, and hee is not beaten. Hee that killeth: blemished thing by the name of an offring, is to be bea∣ten: for it is written, (Levit. 22. 22.) YE SHALL NOT OFFER THESE VNTO THE LORD: wee have beene taught, that this is a warning against killing it. Maim. tom. 3. in Issure mizbeach, c. 1. 〈◊〉〈◊〉. 1. &c of the herd] or, in the herd, so after in the fl••ck that is, of sheepe or goats. For in such chiefly, ble∣mishes were to bee looked unto, rather then in fowles. See the notes on Lev. 1. 14. perfect] af∣ter, it is said without blemish: blemishes, respected the outward parts: perfection, the inward also. I•• when the sacrifice was killed, it were found torne; 〈◊〉〈◊〉 was to be caried out to the place of burning. And so if it were foūd to want any of the members within, though is were not torne, as if it had but one kidney, or of the splene were wasted away, loe it was unlawfull for the al∣tar, and was to be burnt: not for that it was blemished, for the want of things within, was no blemish, but because they might not offer that which wanted 〈◊〉〈◊〉 thing, as it is written (in Num. 28. 31.) PERFECT SHALL THEY BE VNTO YOV. And all o••••∣plus was as a want; therefore if it had three kidneyes, or two spleenes, it was unlawfull. Maimony in Issure mizbeach: chap. 2. sect. 11. any blemish] any de∣formity in any lim: whereof the Hebrews number fifty, besides other things, which did disableme•••• for sacrifice; whereof see the notes on Exod. 12. 5. Hence also they gather, Hee that maketh a ble〈…〉〈…〉 upon the holy things, as to make an eye blinde, 〈◊◊〉〈◊◊〉 off a foot, is to be beaten; as (Levit. 22. 21.) THE•••• SHALL NOT BE IN IT ANY BLEMISH: wee have beene taught that this is a warning 〈◊◊〉〈◊◊〉 make any blemish in it. Maimony in Issure M〈…〉〈…〉 chap. 1. sect. 7.

Vers. 22. Blinde] either wholly, or in part; of it see not with both eyes, or with one of them, and that [unspec] with a cleare sight, &c. Maimony Biath 〈◊〉〈◊〉, ch. 5. sect. 7. a wenn] or a wart, as the Greekes. poundeth it. scurfe or scab] of these see Levit. 21. 20. not offer these] or any other like blemi∣shed. By offring, the Hebrewes here understand killing, and sprinkling of the blood on the altar: and by the words following, nor give of them, a fire-of∣fring, they understand a prohibition against b〈…〉〈…〉∣ning the fat of such: for every of which action presumptuously done, a man was to be beaten. So that is one first sanctified a blemished beast, and 〈◊〉〈◊〉 killed it, and sprinkled the blood thereof, and burned 〈◊〉〈◊〉 the altar the fat thereof, he was to be beaten with f〈…〉〈…〉 beatings. Maim. in Issure mizb. c. 1. 1. 4. 〈◊〉〈◊〉 of them] not of them, but of others bought with

the price of them, they might. The Hebrew ca∣••••••siay; He that sanctifieth for the altar a blemished thing, though he is to be beaten, yet the thing is sanctifi∣〈…〉〈…〉, and he shall redeeme it according to the valuation of 〈◊〉〈◊〉 priest, and it shall goe out among the unholy things: 〈◊〉〈◊〉 the price therof he shall bring an oblation. And the like Law is for the sanctified beast, where unto a ble∣mish be falleth (after it is sanctified.) And it is com∣mended to redeeme the holy things on which a blemish falleth, and they are to goe out among the common things, and to be eaten; as Deut. 12. 15. which wee have heard expounded, of the holy things disabled (for sacrifice) which are redeemed. And all such holy things which are disabled, when they are redeemed; it is law∣full to kill them in the Butchers shambles, and to sell them there, and weigh out their flesh, as other common meates: except the first borne, and the tithe. Maim. in Issure M〈…〉〈…〉. chap. 1. sect. 10. 12. This redeeming of blemished holy things, is to be understood with a limitation to fixed or perpetuall blemishes onely, not for transitorie. The old beast and the sicke, and that hath foulenesse on it, are excepted; for though they be not fit to be effred, they are not redeemed, but let live and feed, till some other fixed blemish come upon them, and then they are redeemed. So a sanctified beast, on which a transitorie blemish is come (as scabs or the like,) it is not offred, neither redeemed. Ibidem chapter 2. section 6.

Ves. 23. superfluous] or, overlong; and as Iarehi expoundeth it, a member greater then his fellow: see [unspec] Levit. 21. 18. lacking] or too short: any mem∣ber shrunke up: not lacking wholly, (for so it was un〈…〉〈…〉ull) but lacking in the length or bignesse: the Greeke translateth it curttailed. mayest makes or shalt make. voluntary-offring] which some understand of the peace-offrings, the most inferious; therefore God permitteth such imperfe∣ctions in this, but not in the vowed sacrifice, (which was next unto this,) nor in any other. How it differed from a vow, is shewed on Leviti∣cus 7. 16. The Greeke version saith, Thou shalt make them slaine (beasts) for thy selfe: the Hebrew doctors understand these not for sacrifice on the altar, (on which no blemished beast might bee of∣fred at all;) but for the maintenance of the sanctu∣arie the prices of them were taken as a voluntary gift. It is unlawfull to sanctifie perfect (beasts) to the reparation (or maintenance) of the sanctuarie; for it is written, And bull or sheepe, that hath any (member) superfluous or lacking, thou shalt make it a voluntary (offring.) We have beene taught that this is a voluntary (offring) for the maintenanee of the Sanctuarie, &c. for they may offer no blemished thing upon the Altar: For 〈◊〉〈◊〉 said, 〈◊〉〈◊〉 it thou maiest make a voluntary offring, for the maintenance of the house, but thou maiest not 〈◊〉〈◊〉 perfect (beasts) a voluntary offring for the main∣tenance of the House, &c. Maim. tom. 3. in Erachin (or treat. of Estimate and devout things) chap. 5. 1. 6.

Vers. 24. bruised] in any part of the body, and [unspec] particularly in the stones thereof, of which some doe understand this: and so the Greeke Thladias signifieth that which hath the stones bruised, or is 〈◊〉〈◊〉. in your land] that is, any in the land of Israel; opposed to the alien, in the verse following. not doe it] that is, not offer, or make it a sacri∣fice; nor suffer it to bee done by any in your land: therefore the Greeke translateth; it shall not be done, (or sacrificed.) Or, we may reade it, not make such, and so the Hebrewes understand it to bee a prohi∣bition against cutting the members of generation, or gelding of man, beast or bird. Maimony in Issu∣re biah, chap. 16. s. 9. See the notes on Deut. 23. 1.

Vers. 25. strangers sonne] or, sonne of an alien, that [unspec 25] is, a•• gentile or paynim, not of the seed or of the Church of Israel: see Genesis 17. 12. and Exod. 12. 43. The Chaldee translateth it, sonne of the peo∣ples: the Greeke, Allogenes, a stranger, or of another stacke: such were the Samaritans to the Iewes, Luk. 17. 16. 18. And these differed from strangers pro∣seiytes, mentioned before in verse 18. the bread] in Greeke, the gifts; in Chaldee, the oblati∣on, as in Levit. 21. 6. of any of these] to weer, these blemished beasts, before prohibited. So the Hebrewes say, Not the oblations of Israel onely, but even the oblations of the heathens; if they offer blemished things (he that offreth them) is to be beaten, Levit. 22. 25. Maimony in Issure Mizb. chap. 1. sect. 6. their corruption is in them] this may bee understood of the strangers themselves, whose infidelitie is their corruption, and as a blemish upon their sacri∣fice: so it may be translated, their corruption in them, is a blemish in them. The Greeke translateth, their corruptions are in them, a blemish in them. Of the of∣fring of heathens sacrifices, the Hebrewes write thus; An heathen that bringeth Peace-offrings, they offer them for burnt-offrings, for the heathens heart is towards heaven. If he vow peace-offrings, and give them to Israel, upon condition to make atonement by them for Israel; the Israelites eat them, with the peace-offrings of Israel; and so if hee give them to the Priest, the Priest eateth them. An Israelite which is an Apa∣state to idolatrie, or a prophaner of the Sabbath pub∣likely; they receive of him no offring at all. Though it be a burnt-offring, such as they receive from an hea∣then, they receive it not from this Apostata. But if hee be an Apostate to other transgressions, they receive of him all sacrifices; to the end that he may turne by re∣pentance. The Burnt-offrings of the heathens, they bring not with them meat or drinke-offrings; but their meat and drinke offrings are of the Congregations. Neither doe they impose hands on them; for there is no imposing of hands but by Israelites, by men, not by women. Maimony in Magnaseh hakorbanoth, chap. 3. sect. 3. 5. and Thalmud Bab. in Menachoth, chap. 6. and in Cholin chap. 1. Sol. Iarchi also upon this scripture saith: And from the hand of a strangers sonne, that is, a gentile which shall bring an oblation by the hand of the Priest, to offer it unto (the God of) hea∣ven, ye shall not offer unto him a blemished thing. For although blemished things were not forbidden the sonnes of Noe to offer, except such as lacked a lim; this was in use in the high places in the fields: but upon the Al∣tar that is in the Tabernacle, you shall offer none such, but a perfect (oblation) shall you receive of them. Touching the sacrifices of the heathens, consider that edict of King Darius, who of his owne goods gave sacrifices for the Priests to offer in Ierusa∣lem to the GOD of heaven, and pray for the life of

the King, and of his sons, Ezra, 6. 8. 9. 10. See also the annotations on Lev. 17. 5.

Vers. 27. under his dam] Hebrew under his mo∣ther. [unspec 27] All the seven daies, he is said to bee lacking time. Turtle doves, whose time is not come, are as beasts that lacke time: and yong pigeons whose time is past, are all as blemished; but they that offer them are not beaten, although the oblation is disallowed, and not acceptable. Maimony in Issure Misheach. ch. 3. s. 8. 9. See the annotations on Exod. 22. 30. and Lev. 1. 14. The Hebrewes say, the reason why it should be seven dayes under the dam, was that the Sabbath might passe over it. R. Menachem on Lev. 22.

Vers 28. Cow] The Hebrew word is the same that was in verse 27. and may imply the male as [unspec 28] well as the female, that neither of them might be killed with their yong in one day: but the Greeke and Chaldee versions, apply these things to the female. The Hebrewes say, The pro∣hibition concerning IT AND THE YONG THEREOF, is of force concerning the female, for it may be certainly knowne that it is her yongling: and if it be certainly knowne, that this (beast) was the father of it, they doe not kill them both in one day: but if he kill them, he is not beaten; for the thing is doubtfull whe∣ther it be of force concerning the males or not. Maimo∣ny tom. 2. in Shechitach, ch. 12. sect. 11. or sheepe] or goat, or any cleane beast which was lawfull to bee eaten for commmon meat; This prohibition hath not place but concerning cleane beasts only: & it is of force even for mixtures of diverse kinds: as if a Roe engender with a Goat, or a Goat with a Roe, it is unlawfull to kill it and the yong in one day: Maimony in Shechitah ch. 12. sect. 8. it and the yong] Hebrew, and the son. The Hebrew also speaketh as of the male, him and his son, but the Greeke and Chaldee translate her and her son. not kill] either for sacrifice to God, or for common food. The Hebrewes doe so explaine it, saying; He that killeth it and the yong thereof in one day, the flesh is lawfull to be eaten, but the killer is to be beaten, Lev. 22. 28. And he is not beaten but for the killing of the latter: therefore if hee kill the one of the two, and his fellow come and kill the other, his fellow is to be beaten. The prohibition concerning it and the yong thereof, is of force at all times and in all places, for common beasts, and for sanctified, whether they be holy things that are to be eaten, or not to bee eaten. Therefore if the first kill in the court (of the sanctuary) and the second with∣out, or the first without, and the second within the court; whether they be both common, or both holy, or one com∣mon and the other holy, he that killeth the later, is to bee beaten, as for killing IT AND THE YONG THER∣OF. The prohibition is not but for the killing onely, as it is said YE SHALL NOT KILL, &c. He that killeth a cow, and afterward killeth two of her yong, is to beaten with two beatings: if he kill her (two) yong-ones, and afterward killeth her, he is beaten but once. If he kill her, and her yong, and her yonglings yong, hee is beaten twice. If two men receive two beasts, the one the damme, and the other the yong, and they come for judgement: he that received the first, killeth first, and the other must stay till the morrow. Maim. in Shechi∣tah. c. 12. s. 1. 2. 3. 12. 13. Compare herewith the Law in Deut. 22. 6. where the bird with her yong or eggs, may not bee taken together. It shewed Gods mercie to the creatures, in that he would not have the dam and the yong killed in a day: so Tar∣gum Ionathan paraphraseth on this Law thus, My people the sons of Israel, as our father is mercifull in heaven, so be ye mercifull on earth: a cow or an ewe, it and the yong thereof, ye shall not slay in one day. in one day] of this the Hebrews say the day goeth af∣ter the night, as, if he kill the first in the beginning of the fourth night, hee may not kill the second, till the be∣ginning of the fift night. And so, if he kill the first in the end of the fourth day before evening, he may kill the second in the beginning of the fift night: But if be 〈◊〉〈◊〉 the first in the evening of the fift night, hee may not k〈…〉〈…〉 the second till the sixt night. Maimony in Shechitah, ch. 12. sect. 17.

Vers. 29. of confession] or, of thanksgiving; which [unspec 29] was a kind of peace. offring, see Lev. 7. 12.

Vers. 30. untill the morning] If it were kept longer [unspec 30] then the time appointed of God, it became pollu∣ted, was to be consumed with fire, and might not be eaten, upon paine of Gods wrath upon them for such iniquitie, Levit. 7. 18. See the annotations there, as also on Exod. 12. 10.

Vers. 31. I am Iehovah] Targum Ionathan ex∣plaineth [unspec 31] it thus, I am the Lord, who will give a good reward to them that keepe my preceptss and my lawes.

Vers. 32. not prophane] Gods name is prophaned, or polluted, by the wilfull & presumptuous breach [unspec 32] of any one of all his commandements, as the He∣brew Doctors teach from this and other like pla∣ces: see the notes on Exod. 20. 7. Levit. 18. 21. and 19. 12. doe sanctifie you] God the sole••∣thor of our sanctification, doth this in Christ, by his Spirit, 1 Corinth. 1. 2. and 6. 11. the out∣ward means wherof is his word, and ordinances of the same, Iohn 17. 17. Ephes. 5. 26. And these legall ordinances, which stood in meats and drink, and divers washings and carnall rites imposed on them untill the time of reformation, sanctified unto the puri∣fying of the flesh, Hebrewes 9. 10. 13. but the blood of Christ, who through the eternall Spirit offred him-selfe without blemish unto God, is it which purg〈…〉〈…〉 our conscience from dead workes, to serve the 〈◊〉〈◊〉 God: Hebrewes 9. 14. and 10. 10. and by one of∣fring, he hath perfected for ever, them which are sancti∣fied, Heb. 10 14.

CHAP. XXXIII.

1, The feasts of the Lord. 3, The Sabbath. 4, The Passeover, and unlevened-cakes. 9, The sheafe of first-fruits. 15, The feast of Pentecost. 22, Gleanings to be left for the poore. 23, The feast of Trumpets. 16. The day of Atonement. 33, The feast of Tabernacles.

ANd Iehoah spake unto Moses, say∣ing. [unspec] Speake unto the sonnes of Isra∣el, and say unto them; The so∣lemne-feasts of Iehovah, those which

ye shall proclaime, convocations of holines: these are my solemne-feasts. Six dayes, shall worke be done; but in the seventh day, shall be a Sabbath of sabbatisme, a convocation of holinesse; ye shall not doe, any worke: it shall be a Sabbath, to Iehovah; in all your dwellings.

These are the solemne-feasts of Iehovah; [unspec 4] convocations, of holinesse: those which ye shall proclaime, in their appointed-season. In the first moneth, in the fourteenth day of the moneth, betweene the two-evenings: [unspec 5] shall be the Passeover, to Ieovah. And in the fifteenth day, of the same moneth, shall bee [unspec 6] the feast of unlevened cakes, unto Iehovah: seven daies, yee shall eate unlevened-cakes. In the first day ye shall have, a convocation [unspec 7] of holinesse: yee shall not doe any servile∣worke. But ye shall offer a Fyre-offring, un∣to [unspec 8] Iehovah, seven daies: in the seventh day, shall be a convocation of holinesse; yee shall not doe, any servile worke.

And Iehovah spake unto Moses, saying. [unspec 9] [unspec 10] Speake unto the sonnes of Israel, and say unto them; When ye be come into the land, which I give unto you, and shall reape, the harvest thereof: then ye shall bring a sheaf, the first-fruit of your harvest, unto the Priest. And hee shall wave the sheafe, be∣fore [unspec 11] Iehovah, for your favourable-acceptati∣on-on the morrow after the sabbath, the Priest shall wave it. And yee shall offer, in [unspec 12] the day that you wave the sheafe: an hee∣lambe perfect, of his first yeare; for a Burnt∣offring, unto Iehovah. And the Meat-of∣fring [unspec 13] thereof, shall be two tenth deales; of fine flowre mingled with oile; a Fire-offring to Iehovah, a savour of rest: and the drink∣offring thereof shall be wine, the fourth part of an Hin. And ye shall not eat bread, or [unspec 14] parched-corne, or green-eares; untill this self same day; untill ye have brought, the oblati∣on of your God: it shall be a statute for ever; throughout your generations, in all your dwellings.

And ye shall number unto you, from the [unspec 15] morrow after the sabbath; from the day that ye brought the sheafe of the wave-offring: seven sabbaths, they shal be complete. Vntill [unspec 16] on the morrow, after the seventh Sabbath; ye shall number, fifty dayes: and ye shall of∣fer a new Meat-offring, unto Iehovah. Out [unspec 17] of your habitations, ye shall bring bread for a wave-offring; two loaves, of two tenth-deales; they shal be of fine-flowre; they shall be baken with leaven: they are the first-fruits, 〈…〉〈…〉o Iehovah. And yee shall offer with the [unspec 18] bread, seven hee-lambes perfect, of the first yere; and one bullock, a yongling of the herd and two rams: they shall be a burnt-offring, unto Iehovah; & their Meat-offring, & their drink-offrings; a Fire offring of a savour of rest, unto Iehovah. And yee shall offer, one [unspec 19] goat-buck of the goats, for a sin-offring: and two hee-lambes, of the first yere, for a sacri∣fice of Peace-offrings. And the priest shall [unspec 20] wave-them, with the bread of the first fruits for a wave-offring, before Iehovah; with the two lambes: holines shall they be unto Ieho∣vah, for the Priest. And ye shall proclaime, in [unspec 21] this selfe same day, a convocation of holines shall it be unto you, ye shal not doe, any ser∣vile worke: it shall be a statute for ever, in all your dwellings, throughout your generati∣ons.

And when you reape the harvest of your [unspec 22] land; thou shalt not wholly-rid, the corner of thy field, when thou reapest; neither shalt thou gleane, the gleaning of thy harvest: thou shalt leave them, for the poore and for the stranger; I am Iehovah your God.

And Iehovah spake unto Moses, saying. [unspec 23] [unspec 24] Speak unto the sons of Israel saying: In the seventh moneth, in the first day of the mo∣neth, ye shall have a Sabbatisme; a memorial of blowing of trumpets, a convocation of ho∣lines. Ye shall not do, any servile worke: but [unspec 25] ye shall offer a Fire-offring unto Iehovah.

And Iehovah spake unto Moses, saying. [unspec 26] [unspec 27] Also in the tenth day of this sevēth moneth, it shall be a day of Atonements; a convocati∣on of holines, shal it be unto you; and ye shal afflict, your soules: & shall offer a fire-offring unto Iehovah. And ye shall not do any work [unspec 28] in that same day: for it is a day of atonemēts; to make atonement for you, before Iehovah your God. For every soule, that shall not be [unspec 29] afflicted, in the seventh day: he shall even be cut-off, from his peoples. And every soule [unspec 30] that shall do any work, in this self same day: I will even destroy that soule, from among his people. Yee shall not doe, any worke: it [unspec 31] shall bee a statute for ever, throughout your generations, in all your dwellings. It shall be [unspec 32] unto you, a Sabbath of sabbatisme; and yee shall afflict your souls: in the ninth day of the moneth, in the evening; from evening unto evening; ye shall rest your Sabbath.

And Iehovah spake unto Moses, saying. [unspec 33] [unspec 34] Speake unto the sons of Israel, saying: In the fifteenth day, of this seventh moneth; shall be the feast of Boothes, seven dayes, unto Ie∣hovah. In the first day, shall bee a convo∣cation [unspec 35] of holines: ye shall not doe, any ser∣vile

worke. Seven daies, ye shall offer a Fire∣offring, [unspec 36] unto Iehovah: in the eight day, a convocation of holinesse shall be unto you, and ye shall offer a Fire-offring unto Ieho∣vah, it is a solemne-assembly; yee shall not do, any servile worke. These, are the solemne feasts of Iehovah; those which ye shall pro∣claime, [unspec 37] convocations of holinesse▪ to offer a Fire-offring, unto Iehovah; a Burnt-offring, and a Meat-offring, a sacrifice, and drink-of∣frings, the thing of a day in his day. Beside, [unspec 38] the Sabbathes of Iehovah: and beside your gifts, and beside all your vowes, and beside all your voluntary-offrings; which yee shall give, unto Iehovah. Also, in the fifteenth day, of the seventh moneth; when yee have [unspec 39] gathered-in, the revenue of the land; yee shall festivally-keep the feast of Iehovah, se∣ven daies: in the first day, shal be a sabbatisme; and in the eight day, a sabbatisme. And yee [unspec 40] shall take unto you, in the first day; the fruit of goodly trees, boughes of Palme-trees, and branches of thick trees, and willowes of the brooke: and ye shall reioyce, before Ieho∣vah your God, seuen daies. And yee shall festivally keepe it, a feast unto Iehovah; seven [unspec 41] daies, in the yeare: it shall bee a statute for e∣ver, throughout your generations; in the se∣venth moneth, shall yee festivally-keepe it. Ye shall dwell in Boothes, seven daies: every home-borne in Israel, shal dwell in Boothes. [unspec 42] That, your generations may know; that I made the sons of Israel to dwell, in boothes; [unspec 43] when I brought them out, from the land of Egypt: Iam Iehovah your God. And Mo∣ses [unspec 44] declared, the solemne-feasts of Iehovah; unto the sons of Israel.

Annotations.

SOlemne feasts] The Hebrew M••gned, is general∣ly a set-time, or season, Gen. 1. 14. 1 Sam. 13. 8. but applyed here and often, to the solemne feasts in Israel, which were appointed of God, at their set∣times [unspec 2] in the yeere. The Greeke here and in many other places translateth it, Heorte, a Feast: somtime Paneguris, a Generall-assembly, both which words Paul useth in Col. 2. 26. Heb. 12. 23. The Lord having given lawes before concerning the sancti∣ty of his Church; doth now give order for the times and manner of publike professing and exer∣cising holy duties, appertaining to sanctification: & of shewing thankfulnes & joy, for former bene∣fits; with expectatiō of greater to come by Christ. shall proclaime] or, shall call. convocations of holinesse] that is, holy convocations, or meetings: to bo••sed for nourishment of faith and godlinesse: all which now have their accomplishment in Christ, Col. 2. 16. 17.

V. 3. shall worke be done] in Gr••hou shalt do 〈◊〉〈◊〉 that is, all thy works that thou hest to do, as Ex▪ 20▪ 9▪ of Sabbatisme] that is, of resting: in Gr. a rest, see the notes on Ex. 16. 23. Thus the weekly Sabb••th 〈◊〉〈◊〉 are the first of the Lords solemne feasts; and called his holy daies, which should be of us, called a delight and honourable, Esay 58. 13. See Exod▪ 20 8. 9. 10. any worke] for other feasts the prohibitio〈…〉〈…〉 any servile worke, ver. 7. 8. 21. 25. 35. 36. But for the Sabbach day, and the day of Atonement, v. 28. 30. he for biddeth all manner of worke: the rest was to be greater; for on other feast daies, they might doe such worke as pertained to the dressing 〈◊〉〈◊〉 meat and drink, Exod. 12. 16. but ••n the Sabb••••••, and day of Atonement, they might not doe any such, Ex. 16. 23. Lev. 16. 29. See after on v. 7. The Hebrewes say, The ceasing from work on the seve••e day, is commanded, Exod. 34. 21. and who so doth 〈◊〉〈◊〉 therein, disanulleth a commandement, and trans〈…〉〈…〉∣seth against a prohibition, Exod. 20. 10. And if 〈…〉〈…〉 work willingly & presumptuously, he is guilty of 〈◊〉〈◊〉 off: and if there be witnesses and proofe of it, he is to ••••∣stoned. And if he doe it ignorantly, hee is bound to bring the Sin-offring appointed (of God Lev. 4. Mai•••••••• 1. treat. of the Sabbath. c. 1. s. 1. to I••hovah] ••o his honour, and service: not to any work, w〈…〉〈…〉 pleasure of our owne, Esay 58. 13. Therefore also moe sacrifices were to be offe••ed on the Sabbath, then on other daies, Num. 28. 3. 9. 10. The Cha••∣dee translateth, before the Lord. your dwellings the other feasts were especially to bee kept before the Sanctuarie of the Lord, whither all the men of Israel, were to assemble, Ex. 23. 14. 17. Deut. 16. 〈◊〉〈◊〉▪ 6. 16. but the Sabbaths were to be sanctified in all places where they dwelt, in the Synagogue〈…〉〈…〉 in every citie, Act. 15. 21.

V. 4. convocations of holinesse] the Gr. translateth, Feasts to the Lord, called holy, that is, holy by calling orproclamation. Hereupon the Hebr. say, As we are commanded in honour the Sabbath, and delight 〈◊〉〈◊〉 so all good dayes, [that is, festivities,] as it is 〈◊〉〈◊〉 (in Esay 58. 13.) THE HOLIE (day) OF THE LORD, HONOVRABLE: and of all good d〈…〉〈…〉 is said, a CONVOCATION OF HOLINES. Maimony tom. 1. in Iem. to••. ch. 6. sect. 16.

V. 5. first moneth] called Abib, and Nisan, which was made the first, upon their comming out of E∣gypt: see Exod. 12 2. and 13. 3. 4. So in Ta••g••m lonathan it is here said, In the moneth of N〈…〉〈…〉, 〈◊〉〈◊〉 the 14. day, &c. the two evenings] that is, in the afternoone: as is opened on Exod. 72. 6. So all the forenoone of the fourteenth day of Abib (the day wherein they killed the Paschal lambes,) was 〈…〉〈…〉∣full to worke in: at noone they left off, and beg•••• their rest. The Hebrew canons say, It is 〈…〉〈…〉∣full to doe worke on the evenings of the festivall days from the (time of the) evening sacrifice and 〈◊〉〈◊〉 even as on the evenings of the Sabbaths, And 〈◊〉〈◊〉 so doth worke in them shall never see a signe of 〈◊〉〈◊〉 sing. And he is to be re••••ked, ••nd m••••e to 〈◊〉〈◊〉 by force: though he is not for it to bee 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 excommunicated: except in the evening 〈…〉〈…〉 over, after mid-day, for who so d••th work 〈…〉〈…〉 ter mid-day, is to bee sco••rged, or excomm〈…〉〈…〉

(••ith the Ni••d••i,) if he be not scourged. For the four∣teenth day of Nisan (or A••i••▪) is not like the other e∣〈…〉〈…〉 of festivall dayes: because in it, are the feast, and the killing of the sacrifice. In the 14, of Nisan, it is 〈◊〉〈◊〉 unlawfull to doe worke, save after the midst of the day, and forward; for that is the time of killing (the sa∣crifice.) M••im••ny in Iom tob. chap. 8. sect. 17. 18. the Passeover] Targum Ionathan explaineth it, the time of killing the Passeover to the name of the Lord. The Passeover was a yeerely feast in remem∣brance of their deliverance out of Egypt, when God passed over the houses of Israel, and killed not their first borne: see Exod. 12. It figured our re∣demption by Christ, who is our Passeover (or Pas∣chal lambe) sacrificed for us: in remembrance wher∣of we are commanded also spiritually, to keepe the feast, with the unlevened-cakes of sincerity and truth, 1 Cor. 5. 7. 8.

Vers. 6. of unlevened-cakes] a feast adjoyned to the Passeover, Exod. 12. 15. and 13. 6. the rites [unspec 6] hereof are opened there: the sacrifices peculiar to this feast, are set downe in Num. 28. 19.—25. The signification was to teach us holinesse of life, from the time of our redemption, unto the end of our dayes; which seven dayes mystically figured; as is shewed on Exod. 12. 15. Chazkuni (on Levit. 23.) saith; The evening of the first good day, and that might, is called the Passeover; according as they imploy them∣selves about the oblation which is called the Passeover. But the residue of the feast, from the first night and for∣w••rd, is called the feast of unlevened cakes.

Verse 7. servile worke] Hebr. worke of service, or of se••vilenesse: or laborious, as ploughing, sowing, [unspec 7] weaving, or any the like: but worke about meat or drinke which they should use the same day, might be done, Exod. 12. 16. And the like law was for all other festivall dayes, vers. 8. 21. 25. 35. 36. save on atonement day, verse. 28. then, no worke might be done. So besides the Sabbath, which was every se∣venth day, there were seven holy dayes in the yeere; in sixe whereof, they might doe no servile worke, and in the seventh, no worke at all. Those sixe were, the first and the seventh of the feast of unlevened cakes; the day of Pentecost, or of first fruits, verse 17. 21. the first day of the seventh mo∣neth, which was the feast of Blowing trumpets, verse 24. 25. and the first and eight day, of the feast of Boothes, verse 35. 36. The seventh was Atone∣ment (or expiation) day; wherein they might doe no worke at all, verse 28. Ofthese, the Hebrewes give these rules. The sixe dayes wherein the Scripture forbiddeth worke, which are the first and seventh of the Pass••over; the first and eight of the feast of Bo••thes; the day of the feast of Weekes (or Pentecost,) and the first day of the seventh moneth: are called good dayes: and the kesting is alike in them all; for it is unlawfull to doe 〈◊〉〈◊〉 servile worke in them, save the worke which is need∣full about food, Exod. 12. 16. Who so resteth from ser∣vile worke in them, observeth a commandement; and who so doth in any of them, worke which is not necessary for food, as if he build up, or pull downe, or weave, or the like; he breaketh a commandement, and transgresseth a∣gainst this prohibition. YE SHALL NOT DOE A•••• SERVILE WORKE: and if he doe, and there be witnesses and evident proofe, hee is by the law, to be beaten. [But for working on the Sabbath, hee is to be stoned to death, Num. 15. 32. 35.] All worke needfull about meat is lawfull; as killing (of beasts) and baking (of bread,) and kneading (of dough,) and the like. But such workes as may be done in the evening of a feast day, they doe not on the feast day: as they may not reape, nor thresh, nor winow, nor grinde the corne, or the like. For all these and such like may be done on the eve∣ning of the feast, and there is thereby no corruption, or minishing (of the tast▪) But they knead, and bake, and kill, and boile (or rost) on the feast day; because if they doe these on the evening, there is thereby corruption, or minishing of the tast. For warme bread, or meat boiled this day, is not like the bread that was baked, or the meat that was boiled yesterday; nor the meat slaine to day, like that which was slaine yesterday; and so all the like unto these. They may not bake, or dresse on a feast day, that which they will eat on the common working day: no work is permitted, which is needfull about meats, save about those which are to be used on the feast day. If he have made it to eat on the feast day, and there remain some; he may eat that which is left, on the working day. Bathing and anointing, are contained under the generall of meat and drinke, and may be done on the feast day. Maimony in Iom to••. chap. 1. sect. 1. &c.

Vers. 8. a Fire offring] that is, burnt-offrings, as the [unspec 8] Greeke translateth, and so Moses explaineth it in Numb. 28. 19. though it implieth also other sacri∣fices offred up in fire to the Lord. ••argum Iona∣than expoundeth it, an oblation to the name of the Lord. seven dayes] all the dayes of the feast, seeme to be called generally convocations of holinesse, verse 2. and in every of them, an extraordinary number of sacrifices were to be offred, Numb. 28. 24. and 29. 17. 20. 23. 26. &c. though the first and last were the great dayes of the feast, in which they might doe no servile worke. Of these other dayes, the Hebrewes say; The dayes which are betweene the first and the seventh of the Passeover, and the first and the eight of the feast of boothes; are called the prophane (or common working) dayes of the solemne-feast, and they are called the Solemne-feast. And although it is not said of any of them, it shall bee a Sabbatisme; yet for asmuch as it is called a convocation of holinesse, and it is the time of feasting in the sanctuarie, it is unlawfull to doe worke in them; that they be not like other prophane dayes, wherein there is no holinesse at all. And who so doth unlawfull worke in them, he is scourged, because it is forbidden him, by the doctrine of the Scribes. Yet all servile worke is not forbidden: for any worke, which if a man doe it not in the solemne-feast, much hurt (or cor∣ruption) followeth, they may doe it. As a man may ga∣ther his fruits, and the grapes of his vineyard, in the feast, if they be ripe. But it is unlawfull for a man pur∣posely to deferre such workes untill the feast. If a man have fruits on the ground, and hath nothing to eate in the feast, but of them, though there be no danger of their pe∣rishing; they lay no necessity upon him to buy food in the market, till he reape after the feast; but hee may reape, and binde, and thresh, and fanne, and grinde what him needeth. Also they may judge money-matters, and mat∣ters of life and death, in the solemne feast; and may write the matters of the judgement hall (or Court,) and all

such like. And they may write private letters to friends, and reckonings, &c. and may doe all things needfull a∣bout the dead, [as did they that imbalmed our Sa∣viour, Luk 23. 56. and 24. 1.] and may make him a coffin, &c. But they looke not upon plagues (of leprosie, Levit. 13.) in the feast, lest he be found uncleane, and his feasting be turn'd into mourning. Neither doe they marie wives, &c. lest the joy of the feast bee forgotten through the joy of the wedding. They make no merchan∣dise in the feast, eyther selling or buying. But they may sell fruits, clothes, or instruments, needfull for the feast. It is not lawfull to mourne or fast in these dayes, but a man ought to rejoyce in them, and have a merry heart, he and his children, and his wife, and his childrens chil∣dren, and all that are joyned unto him, (Deut. 16. 14.) Although the rejoycing spoken of there, is the Peace of∣frings; yet under it is comprehended, that hee and his children and his houshold should rejoyce, every one as is meet for him: &c. Maimony in Iom tob. chap. 6. sect. 22. and chap. 7. sect. 1. &c. and chap. 6. sect. 17. See after on verse 40. and Deut. 16.

Vers. 10. reape the harvest] the originall words [unspec 10] are the same, reape the reaping, or, harvest the har∣vest. This law appertained to the Passeover, at what time, harvest in Canaan began to be ripe; and was to be done in the feast, namely on the 16. day of A∣bib, the morrow after the Sabbath, verse 11. that by sanctifying the first fruits unto the Lord, the whole harvest might be sanctified unto them. Rom. 11. 16. Prov. 3. 9. 10. Ezek. 44. 30. ye shall bring] to weet, at the publicke charges of the Church: the manner is shewed in the notes upon Levit. 24 8. a sheafe] or an Omer. which is the tenth part of an Ephah (or Bushell) Exod. 16. 36. The Hebrew word signifieth both, and for the matter in hand both are true, save that if we English it shease, it is put for sheaves, one for many; as the Greeke here translateth it sheaves (or handfuls.) But Sol. Iarchi expoundeth this Omer the tenth part of an Ephah. This was not to be brought by every particular man, but by the whole congregation, one Omer for all the church: the manner whereof, in the He brew records, is said to be thus: In the Passeover they offer an oblation more then the daily sacrifice, from the first day untill the seventh day, according to the ad∣dition at the new moones; two bulockes and one ramme, and seven lambs, all burnt offrings; and a goat-bucke for a sin-offring: which is eaten in the second day of the Passeover, which is the sixteenth day of Nisan, [or March:] Numb. 28. 11. 19. 24. They offer more then on other dayes, a lamb for a burnt offring, with the shease (or Omer) of wave-offring; (Levit. 23. 12.) And that is the meat-offring of the congregation. And the time of it is appointed, therefore it driveth away the sabbath, [that is, it is to be done, though it bee the sabbath day.] They bring n••t this Meat-offring, but from the land of Israel, Levit. 23. 10. And it is to bee reaped in the night, in the sixteenth night (of Nisan,) whether it be working day, or sabbath. And all the night is lawfull to reape the s••ease in, or, if they reape it by day, it is lawfull. It is to be taken from the standing corne, or (if they finde none standing) of the sheaves. It is to bee brought of greene corne, and if they finde none such, of the dry. This shease was brought of barley. In the eve∣ning of the feast day, the messengers of the 〈◊〉〈◊〉 [the high councell in Ierusalem] went out; and 〈◊〉〈◊〉 the cities neere there about came together, that it might bee reaped with great solemnitie. And they reaped three Seahs of barley [which make an Ephah or Bushel, as is noted on Gen. 18. 6.] by three men; when it was darke; &c. When it was reaped, they brougtt it into the courtyard (of the Sanctuarie,) and threshed it, and fan∣ned it, and purged it cleane. And they took a tenth par•• [that is, an Omer, Exod. 16. 36.] and put it in the fire, &c. as it is written (in Levit. 2. 14.) Green••∣eares-of-corne parched in the fire, corne beaten out of the full-eare. Wee have beene taught that this is spoken 〈◊〉〈◊〉 the meat-offring of the sheafe onely. And after that 〈◊〉〈◊〉 have parched it, they spread it in the courtyard, and the winde bloweth on it. Then they grinde the three Se•••••• (or Bushel of barley,) and take out of all, a tenth part (or Omer,) and that is waved: and the residue is redee∣med, and may be eaten by any man. But this tenth par•• of barley flowre, they take, and mixe it with a log [〈◊〉〈◊〉 halfe pinte] of oile, on the sixteenth day of Nisan. And they put upon it an handfull of frankincense, (Levit. 2. 15.) as upon other Meat-offrings: and wave it, and burne some of it on the altar, (as Levit. 2. 16.) and the residue is eaten by the Priests, as all other Meat-of∣rings are. Maimony in Tamidin, &c. chap. 7. and Talmud Bab. in Menachoth, chap. 10. The reas••n why this oblation was of barley, was for that it was first ripe in the land of Canaan, to weet at the ••east of the Passover; but wheat harvest w••s after, at Pentecost or the feast of Weekes, Exod. 34. 22. Therefore in Ruth 2. 23. barley harvest, is ••er be∣fore wheat harvest: so in Egypt, the barley was ••••∣red, before the wheat, or rye, Exod. 9. 31. 32. And in Ruth 1. 22. when Ruth came to Bethelem in 〈◊〉〈◊〉 beginning of barley harvest, there the Chaldee gi∣veth this paraphrase, in the beginning of the Passeover, and in that day, the sonnes of Israel began to reape•••••• sheafe of the wave-offring, which was of barley: ••aving reference to this Law.

V. 11. for your favourable acceptation] in Greeke, [unspec] acceptable for you: that is, that you and your ot••a∣tion may be accepted in favour. If you offer it accor∣ding to this right, it shall be acceptable for you; 〈◊〉〈◊〉 Iarchi, on Levit. ••3. the morrow after the s••••∣bath] Hebr. on the morrow of the sabbath; that is, the day after the Sabbath: meaning not the ordinary Sabbath, which was every seventh day of the weeke, but the Sabbath of the Passeover, which was alwaies the fifteenth day of Nisan, (or March,) the first day of unlev••ned bread, called the Feast, Numb. 28 17. on which dayes were 〈…〉〈…〉 Levit. 23. 32. 39. so the morrow after, was al∣waies the sixteenth day of Nisan, as is before no∣ted. And so the Chaldee here translateth it, after the good day, that is, the feast: and the Greeke faith, On the morrow of the first of the Sabbathes: because the first day, and the seventh day, were both Sab∣bathes; verse 7. 8. And Targum Ionathan expl••••∣neth it, After the good day, the first (day) 〈…〉〈…〉 Passeover, the Priest shall wave it. 〈…〉〈…〉 Greeke, offer it. How this waving was per〈…〉〈…〉 see the notes on Exod. 29. 24. Levit. 3. 5.

Vers. 12. shall ••ffer] H••br. and Greeke, 〈◊◊〉〈◊◊〉

or make, meaning for sacrifice. See Exod. 10. 25. of his first yeere] Hebr. sonne of his yeere, that is, not above a yeere old, see Exod. 12. 5. This Lambe was to be brought with the sheafe (or O∣mer) of first fruits, besides all other sacrifices for the feast, mentioned in Num. 28. 19. 24. So Iarchi saith, It came as a bounden duty with the Omer. And it figu∣red Christ (our perfect unblemished Lamb, 1 Pet. 1. 19.) by whom those first fruits, and in them all the other fruits were sanctified, and made accepta∣ble to God.

Vers. 13. two tenth deales] to weet, of an Ephah: that is two O••ners. This was twise so much as by [unspec] the Law was appointed for a Lambe, which ordi∣narily was but one tenth deale, Numb. 15. 4. nei∣ther was it doubled for any other, save for this Lambe offred with the wave sheafe. See the anno∣tations ••n Numb. 15. 12. fine flowr] of wheat, as was for all ordinary meat-offrings, Levit. 2. Ex∣od. 19. 2. oile] to weet, oile olive: and a log (or halfe pinte) of oile was the stint for every tenth deale (or Omer) of flow••e. Maimony in Magnaseh 〈…〉〈…〉noth, chap. 12. sect. 7. of rest] in Greek; of sweet smell: the Chaldee expounds it, to be accep∣ted with favour. of an Hin] a measure contai∣ning twelve logs; every log being so much as sixe egges. See the notes on Exod. 29. 40. and 30. 24. And here the quantitie of wine is not doubled, (as was before in the flowre,) but is a fourth part onely, which was the measure prescribed for the drinke∣off••ing of every ordinary lambe; Numb. 15. 5. So ••archi here not••th, Though the Meat offring thereof was doubled, yet the drinke-offring was not doubled.

Vers. 14. not eat bread, &c.] God here by taught them, that they had no right to eare of any of the [unspec 14] fruits of the land, (which was his, Levit. 25. 23) untill by offring the first fruits with a Lambe sacri∣fice, they had made publike profession both of their faith in Christ to come, and of their thanke∣fulnesse to God for his mercies. The Hebrewes say. It was unlawfull, to reape in the land of Israel, any of the five kindes of corne, before they had reaped the shease (of wave offring,) Levit. 23. 10. They brought no meat∣offring, drinke-offring, or first-fruits of new (fruits) be∣fore they brought the sheafe; and if they brought any, it was not allowable. Maimony in Ta••idin. chap. 7. sect. 13. 17. After the offring of the sheafe, new corne was lawfull (to be eaten) out of hand; and they that dwelt ••ore off (from Ierusalem) might eat thereof after mid-day [the 16. of Nisan;] for they knew that the Synedri∣•••• would not be negligent herein [in offring the sheaf.] T〈…〉〈…〉d Bab. in Menachoth, chap. 10. greene∣e••••es] or, full-eares: see Levit. 2. 24. The Hebrewes say this is meant of the five kindes of graine onely; which are wheat, ••ie, oats, and two kindes of ba••∣ley: whosoever did eat of any of these five kindes, new, so much as an olive, before the offring of the shease in the 16. of Nisan, was by the law to be bea∣ten. And who so did eat of bread, and of parched-corne, and of greene eares, of any of those five; hee was to be beaten three times: for these are three prohibitions, distinct one from another, bread, and 〈…〉〈…〉ed corne, and greene-eares. Maimony tom. 2. treat of Forbidden meats, chap. 10. ••ect. 2. 3. the oblation of your God] in Greeke, the gifts unto your God, He meaneth those forespoken of: for as it was unlawfull for men to eat; so the Hebrewes say, They might bring no Meat-offring (to God) of the new-fruits, before the sheafe: Matmony tom. 3. in Issure mizbeach. chap. 5. sect. 9.

Vers. 15. ye shall number] This commandement is [unspec 15] unto every man of Israel, and in every place: but women and servants are free from counting; faith Maimony in Tamidin, chap. 7. sect. 24. from the morrow] or, on the morrow; the Chaldee saith after the feast day; as in verse 11. and Targum Ionathan saith, after the first good day of the Passeover. And by the Hebrew canons, They reckon from the beginning of the day th••r fore they reckon in the night, from the night of the six∣teenth of Nisan. Maimony thidem chap 7. ••••ct. 22. seven sabbathes] that is, as the Greek•• and Chaldee expound it, seven weekes. So in Luk 18. 12. I fast tw••se in the Sabbath, that is, twise 〈◊〉〈◊〉 the weeke: (for the Iewes used and still doe, to fast on the second and on the 〈◊〉〈◊〉 day of every weeke, as is testified by R. Iudah in M••sar, chap. 4.) Likewise in Matth. 28. 1. the first of the Sabbath, that is, the first day of the weeke. And hereupon this was cal∣led, the feast of Weekes, because of the ex••ct num∣bring, Exod. 34 22. complete] o. perfect, intire: that is, wanting nothing, as the word importeth., la••. 1. 4. Bat Sol. ••a ch•• here saith, It teatheth that they were to begin to number from the evening (the mo••••ow after the Sabbath,) for else▪ they were not complete.

Verse 16 the morrow after the seventh sa••••ath] the [unspec 16] Chaldee saith, 〈◊〉〈◊〉 after the seventh weeke; the Greek, till the morrow of the last weeke; of the seven. fif∣tie dayes] Hereupon the Hebrewes observe that it was commanded to number the dayes, with the weekes. And they held it needfull to blesse God every night, which sanctified them by his commandements, and com∣manded the numbring of the shease, that is, of the fiftie dayes from the waving of the sheafe. Maimony in Tamidin, chap. 7. sect. 22 25. And of this word fiftie, in Greeke Penteconta; the feast is called in the new Testament Pentecoste, Act. 2. 1.: Cor. 16. 8. a new meat-offring] of the first fruits of the wheat harvest, as the former was of barley harvest: therefore this was called also, the day of the first fruits, Numb. 28. 26.

Vers. 17. your habitations] in the land of Canaan. [unspec 17] They bring not the two loaves, but from the land, and of new fruits, saith Maimony in Timidin, chap. 8. sect. 2. for a wave-offring] Hebr. bread of waving, that is, to be waved before the Lord. This was brought at the churches charge: the manner is noted on Levit. 24. 8. two loaves] or cakes; which word is added both by the Greeke and Chaldee: the manner of this service, is said to be thus: They brought three Sea••s (that is, an Ephah or Bushell) of new whea••: and did beat and tread them after the manner of all meat-offrings, and ground them to flowr••▪ and waved of them two tenth-deales, (that is, two O∣mers,) and the residue was redeemed, and might be ea∣ten by any man. These two cakes (or loaves) of new corne, a tenth deale must be taken from ech Scah and an halfe. Then they tooke the two tenth deales, and kneaded

them one by one, and baked them one by one. And the making of them might not be on the feast day, nor on the Sabbath: if the evening of this feast (of Pentecost) were a Sabbath, they baked them in the evening of the Sab∣bath, and they were eaten in the third day after their ba∣king, which was the feast day. And it is expressed in the Law, that they should be levened: and thus they did it; they brought leaven from some place, and put it into the measure of the tenth deale, and filled that tenth-deale with flowre, and so levened it with that leven. They made the length of each cake seven hand-bredthes; and the bredth, foure handbredths; and the height, foure fingers. Maim. in Tamidin, chap. 8. sect. 3▪ 10. with leven] in Greeke, levened: so Leviticus 2. 11. and 7. 13.

Vers. 18. perfect] in Greeke, unblemished. of the first yeere] Hebr. sonnes of a yeere: see Exod. 12. [unspec 18] 5. one bullocke] in Num. 28. 27. there are two bullockes, and one ram; here is one bullocke, and two rammes: those were an addition in respect of the feast day; these are a further addition, in respect of the two loaves, & therfore to be offred with them, as before he saith. The Hebrewes explaine it thus: In the fiftieth day from the numbring of the sheafe, is the feast of Weekes [Exod. 34. 22. or of Pentecost, Act. 2. 1.] and it is a Retention [or solemne assemblie;] and this day they offer more (than other dayes) two bullocks, and aram, and seven lambs, all of them burnt offrings; and a goat for a sin-offring, and these are the offrings spo∣ken of in Num. 28. 26. 27. 30. and they are the addi∣tion of the day. And yet they bring more for this day, a meat offring of new (wheat) in two leaves. And they offer with the loaves, a bullocke, and two rammes, and seven lambs, all burnt offrings; and a goat for a sin-of∣fring; and two lambs for Peace offrings; and these are the oblations spoken of in Levit. 23. So there are to bee offred this day, over and beside the two daily-sacrifices, three bullockes, and three rammes, and fourteene lambs, twenty beasts in all, for burnt offrings; and two goats for sinne, which are eaten; and two lambs for peace-of∣frings, which are eaten. Maimony in Tamidin, chap. 8. sect. 1. These sacrifices figured Christ unto them, by whose death their sinnes should be pardoned, their persons sanctified, and their thanksgiving un∣to God made acceptable: by whom also the fruits of the land were blessed unto them; and as the wheat is better then barley, so their first-fruits which they brought in signe of homage to the Lord, was more of the wheat, than of the barley, and with many moesacrifices. drinke-offrings] which were usually given with all sacrifices: the measure of them is ••er, in Num. 28. 5. 7. 12. 13. 14. of rest] in Greeke, of sweet-smell: in Chaldee, which shall be accepted with favour.

Vers. 19. shall offer] Hebr. shall doe, as verse 12. a Sin-offring] whereby they acknowledged [unspec 19] their unworthinesse to appeare before God, or to injoy the fruits of his land, otherwise then by Christ their sacrifice of Atonement. of Peace-offrings] or, of payments, wherby they payed thanks and praises unto God for his mercies; which being done also with sacrifices, shewed that by Christ, we must offer praise to God continually, Heb. 13. 15. It is observed by the Hebrewes, that the Church (or Congregation) never offred a••y Peace-offrings, but these. Maimony treat of Offring sacrifices, chap. 1. sect. 4. See the notes o•• Levi∣ticus 4. 14.

Vers. 20. wave them with the loaves▪ The 〈◊〉〈◊〉 [unspec] is recorded to be thus; They brought the two 〈◊〉〈◊〉 (the Peace-offrings) and waved them whiles they were yet alive; and afterwards killed them, and sayed them, and tooke the brest and the shoulder of ech of them 〈◊〉〈◊〉 (as in Levit. 7. 30. 32.) and laid them downe by the 〈◊〉〈◊〉 loaves, and (the priest) put both his hands under the••, and waved them all together, in the east side, the place of all wave-offrings. Afterward, he burned the fats of 〈◊〉〈◊〉 the lambs, and the rest of the flesh, was eaten by the Priests. Likewise the two loaves, the high-priest 〈◊〉〈◊〉 the one of them; and the other was divided to all the cu∣stodies (the Priests in their charges) and both of them were eaten the same day, and halfe the night, as the 〈◊〉〈◊〉▪ of the most holy things. Maimony in Tamidin, chap. 8 sect. 11. holinesse] that is, most holy. The Peace-offrings of particular persons were light ho∣ly things, but the peace-offrings of the Congrega∣tion, were holy of holies, that is, most holy; as 〈◊〉〈◊〉. Iarchi here observeth. for the Priest] 〈◊◊〉〈◊◊〉 may eat them, as before is shewed. The 〈◊◊〉〈◊◊〉 deth, for the Priest that offreth them. The 〈◊〉〈◊〉 the Priests to eat these and other ••oly things, 〈◊〉〈◊〉 in Numb. 18. 8. 9. 10. &c.

Vers. 21. shall proclaime] or, shall convocate, 〈◊〉〈◊〉 [unspec] is, call-together the people: in Greeke, ye shall 〈◊〉〈◊〉 this day. this selfe same day] Hebr. the strength (or bodie) of this body: so in verse 14. and 28. and 29. See Gen 7. 13. a convocation of holi〈…〉〈…〉 an holy convocation, and meeting together of all the people: partly in remembrance of their comming out of Egypt, Deut. 16. 12. who came thence to-keepe a feast to the Lord in the wildernesse, Ex••••. 5. 1. 3. which they keepe at mount Sinai, Exod. 24. where also the Law was given at this time of the yeere; Exod. 19. 1. 11. the memoriall where 〈◊〉〈◊〉 celebrated by this yeerely feast; and pardy to 〈…〉〈…〉∣ctifie the first fruits of their wheat harvest, and to celebrate Gods mercies for the fruitfulnesse 〈◊〉〈◊〉 their land; as this place sheweth. The chiefe th••••g figured hereby, was the solomne giving of the 〈◊〉〈◊〉 of Christ, which after was performed in Ierusalem, at this feast of Pentecost, when he sent his Apostles the gifts of his spirit, in fierie tongues, Act. 2. 1. 2. 3. whereupon they went forth to reape that which the Prophets had sowne, gathcring fruit unto 〈◊〉〈◊〉 eternall, and bringing the wheat of God into his garner; unto the everlasting praise of the glory of his grace. Ioh. 4. 35.—38. Luke 3. 17. Eph. 1. 3. 〈◊〉〈◊〉. And this Feast we now celebrate, whiles with joy and thankfulnesse unto God, we receive the 〈◊〉〈◊〉 the spirit of life in Christ Iesus, which hath mac•••• free from the law of sinne and death, Rom. 8. 2. 15. Galath. 3. 2.

Vers. 22. not wholly-rid] not ••ut downe all, 〈◊〉〈◊〉 [unspec] leave some in the corner of thy field for the 〈◊〉〈◊〉. This law was given before, in Levit. 19. 9. in the: very words; see the annotations there. God, spea∣king here of the Feasts which were in harveth which they celebrated to the honour of 〈◊〉〈◊〉

repeateth that law concerning the poore, whose reliefe, he joyneth with his owne service; as in re∣peating these feasts, hee maketh expresse mention of such also, to bee made partakers of their joy, Deut. 16. 11. 14. See also Deut. 24. 19.—22. where this law is inlarged.

Vers. 24. the seventh moneth] called of the He∣brewes ••isri▪ of us now, September; in scripture it [unspec 24] is named Ethanim, 1 King. 8. 2. which the Chal∣dee there expoundeth the moneth of the Ancients; which they called the first moneth, &c. and now it is the seventh moneth. So Targum Ionathan here explai∣neth it, In Tisri which is the seventh moneth. In this moneth, Solomons Temple was dedicated. the first day] which was at the new moone: for all their moneths in Israel, were counted by the Moone. asabbatisme] that is, a rest, or cessati∣on from your labours: Targum Ionathan calleth it a good day. blowing-of-trompets] or, of cornets; the Greeke translateth a memoriall of trompets: the Chaldee, a memoriall of showting. The Hebrew Tragnah here used, is generally a lowd showing noise, commonly for joy, as Ezra 3. 11. 12. 1 Chro. 15. 28. sometime for sorrow, as Ier. 20. 16. Mich. 4. 9. and is either with mans voice, or with sound of trompet, and then it is that broken sound called an alarme, Numb. 10. 5. 7. Againe, Trompets were of two sorts, some of metall, as the silver trompets in the Sanctuarie, Numb. 10. 2. some of horne, called cornets, 2 Chron. 15. 14. Psal. 98. 6. That this was with blowing of trompets and cornets, appea∣reth by Numb. 10 10. in your solemne dayes, and in the beginnings of your moneths, yee shall blow with the trompets over your burnt offrings, &c. and in Psal. 81. 3. Blow up the cornet (or trompet) in the new-moone, &c. At every new-moone they had a solem∣nitie in Israel, and offred (besides the daily sacrifi∣ces) two bullockes, one ram, seven lambs, for burnt∣offrings, with their meat and drinke-offrings, and a goat for a sin-offring, Numb. 28. 11. 15. and at this new moone, which was the beginning of the yeere, they offered all the foresaid sacrifices, and over and besides them, one bullocke, one ram, and seven lambs for burnt-offrings, and a goat for a sin∣offring, Num. 29. 1. 6. The trompet which they proclaimed the new yeere with, was the same that they proclaimed the Iubilee with, which was a cor∣net (called in Hebrew Shophar) Levit. 25. 9. The Hebrew doctors write here of thus; It is commanded by the Law to heare the sound of the trompet (or cornet.) in the beginning of the yeere, Numb. 29. 1. and the tr••mpet which they blew with, either in the beginning of the yeere, or at the Iubilee, was of arams horne crooked; and all cornets, save of rammes horne, were unlawfull. And although it bee not expressed in the law, that the blowing at the new yeere should be with the cornet (Le∣vit. 23. 24.) yet of the Iubilee it is said, SHOPHAR TRVGNAH (the cornet of loud sound) Levit. 25. 9. whereupon we have beene taught, the sound (or▪ blow∣ing) at the Iubilee was with the cornet (Shophar;) also the sound at the beginning of the yeere, was with the cor∣〈◊〉〈◊〉. In the Sanctuarie they did blow in the beginning of the yeere, with one cornet and two trompets; because it is written (in Psal. 98. 6.) with trompets and sound of cornet, shout triumphantly before the LORD the King: but in other places they did not blow in the beginning of the yeere, save with the cornet onely. All are bound to heare the sound of the cornet, Priests, and Levites, and Israelites, and Proselytes, and servants that are made free: but women, and servants, and children, are not bound. The sound Trugnah (or alarme) spoken of in the law, is not certainely knowue of us, by reason of the length of yeeres and our many captivities, so that we know not how it was. Maimony in Shophar, &c. chap. 1. sect. 1. 2. and chap. 2. sect. 1. and chap. 3. sect. 2. How∣beit by the same author, and by Thalm. Bab, in Rosh hasshanah, chap. 3. and 4. it appeareth, that they used to blow with these cornets, both in Ieru∣salem and in all other cities in the Synagogues, (for the feasts were proclaimed in all their cities, and not onely in Ierusalem, Nehem. 8. 15.) and with it, they used prayers and blessings, and reading of some scriptures, ••itting the matter in hand. This blowing of trompets by the Priests in the Sanctu∣arie, and Ministers in the Synagogues, which all the people were bound to heare, (whereupon the Prophet saith, Blessed is the people that know the sound, Psal. 89. 15.) signified the preaching of the word by Gods messengers, who should lift up their voice like a trompet and shew his people their trans∣gression, Esa. 58. 1. denouncing Gods judgements tor trespassing against his law, Hos. 8. 1. that they may tremble, and repent with fasting and prayer, that they may finde mercie with the Lord, Ioel 2. 1. 15. 16. 17. that awaking out of sleepe, and arising from the dead, Christ might give them light, E∣phes. 5. 14. And as trompets were most solemnly blowne every new yeeres day, and every yeere of Iubilee; so against Christs comming to preach the acceptable yeere of the Lord, (Luk. 4. 19. 21.) Iohn the Baptist blew the trompet in Israel, preparing the way before him, preaching the baptisme of re∣pentance for remission of sinnes, Mar. 1. 1. 2. 3. 4. of whose ministery, this feast of blowing of trompets, seemeth to be a speciall figure. See more on Num. 10. The Hebrewes had a like understanding in this mysterie, for they say that the blowing of trom∣pets at the beginning of the yeere, had a misticall signi∣fication, as if it had beene said, Awake yee sleepers, out of your sleepe; and ye deepe sleepers, wake up out of your deepe sleepe; and make inquirie into your workes, and turne by repentance, and remember your Creator: be∣hold they that forget the truth, through the vanities of the time, and that goe astray all their yeere in vanitie and emptinesse, which will not profit, nor deliver; looke to your soules, and amend your wayes and your actions, and let every one of you for sake his evill way, and his eo∣gitation which is not good. Maimony in treat. of Repen∣tance, chap. 3. sect. 4. And to the end he might the more seriously convert unto the Lord, all the house of Israel, were wont (as he saith) to doe many almes∣deedes, and good workes, and to exercise themselves in the commandements from the beginning of the yeere un∣to the day of atonement (which was the tenth day of this moneth,) more then all the dayes of the yeere: and they used all, to rise in the night, these ten dayes, and to pray in the Synagogues, with words of supplication for grace, &c. Ibidem, sect. 4.

Vers. 27. a day of Atonemente] or, of expiation and reconciliation to God, that they might have for∣givenesse [unspec 27] of all their sinnes. Of this day, and the rites about it, the Law is more largely given before in chap. 16. Betweene this and new yeeres day be∣fore, were eight whole dayes, which space they had to prepare themselves, afterthe sound of the trumpet, unto humiliation for their sinnes, and re∣conciliation unto God in Christ. afflict your soules] humble your selves in fasting, prayer, &c. see the notes on Levit. 16. 29. where five things are shewed to belong unto this afflicting of them∣selves; which things are also mentioned by Targ. Ionathan in this place. a fire-offring] many burnt-offrings and sacrifices, described in Levit. 16. and Numb. 29. 7. 11.

Vers. 29. every soule] in the Chaldee, every man: so in verse 30. cut-off] in the Greek and Chal∣dee, [unspec 29] destroyed; and Targum Ionathan addeth de∣stroyed by death: meaning if they did it presumptu∣ously. But from this fasting and afflicting or them∣selves, they exempted sicke folkes and children, as is shewed on Levit. 16. 29.

Vers. 30. I will even destroy that soule] or, wil make him perish: in Greeke, that soule shall perish from the [unspec 30] people thereof. The Hebrewes explaine this law thus; It is commanded to rest from worke, on the tenth of the seventh moneth, Levit. 16. 31. and who so doth worke therein, omitteth the keeping of a commandement, and transgresseth against a prohibition, Numb. 29. 7. And if he doe it willingly of presumption, he is guilty of cutting off: if ignorantly, hee is to bring the sin-offring appointed for the same. All worke for which they are to be stoned, if they doe it on the Sabbath, if they doe it on this day, they are to be cut-off. And whatsoever is un∣lawfull to be done on the sabbath, which is not worke; is unlawfull to be done on this day; and if he doe it, he is to be scourged, as he is to be scourged for doing it on the sab∣bath. There is no difference betweene the sabbath, and this day, for these matters, save this, that for presump∣tuous doing it on the sabbath, he is to be stoned, and for doing it on this day, he is to be cut off. Maimony treat. of the Rest of the tenth day, chap. 1. sect. 1. 2.

Vers. 32. in the ninth] the Greeke translateth, from the ninth of the moneth from the evening, untill the tenth [unspec 32] of the moneth at evening ye shall sabbatize (or rest) your sabbathes. From these words the Hebrewes gather, that their fast began a little before the tenth day began, and continued a little after it was ended. See the notes on Levit. 16. 29.

Vers. 34. of Roothes] or, of Tabernacles, made of boughes of greene trees; as verse 40. In the new [unspec 34] Testament this feast is called in Greeke Skenopegia, that is, the pitching of tents, or setting up of boothes, Ioh. 7. 2. and so the Lxx. translated it in Deut. 16. 16. This feast they kept, in remembrance of Gods favours to them in the wildernesse, where they dwelt in boothes, vers. 43. and to shew their thank∣fulnesse unto God, for the fruits which in this mo∣neth they reaped; Deut. 16. 13. 14. and to figure out the comming of Christ into the world at this time of the yeere, to dwell in the Tabernacle of our flesh, who was made flesh, and dwelt (or pitcht his tent) among us, Ioh. 1. 14. At this feast, Solomons Temple, (a figure of Christs body, Ioh. 2. 19. 21.) was dedicated with great solemnitie, and the Arke brought into it, 2 Chron. 5. 2. 3. 7. This feast 〈◊〉〈◊〉 also are to keepe, Zach. 14. 16.—19. which thing we doe, by beliefe in Christ, that his grace is 〈◊〉〈◊〉∣cient for us; and that in all our infirmities, the po∣wer of Christ resteth upon us (or protecteth us as a Tabernacle) as Paul saith, 2 Cor. 12. 9. Likewise knowing that when our earthly house of Tabernacle, wherin we are, shal be dissolved, we have a building of God eternall in the heavens, with which we desire to be cloathed; and therefore being strangers and pilgrims on earth, we have our conversation in hea∣ven, untill we put off this our tabernacle; 2 Cor. 5. 1. 2. Heb. 11. 13. 14. Phil. 3. 20. 2 Pet. 1. 13. 14. seven dayes] a complete number, figuring 〈◊〉〈◊〉 whole life time in this fraile tabernacle, to be holy unto the Lord: as did the seven dayes of unlevened bread; whereof see the notes on Exod. 12. 15.

Vers. 35. convocation of holinesse] an holy assem∣bly [unspec] of the people to serve God, and learne his law; Deut. 31. 10. 11. Nehem. 8. 18. servile wor•••• Hebr. worke of service: see verse 7.

Vers. 36. a fire-offring] in Greeke, burnt-offring••. There were many sacrifices offred all the dayes of [unspec] this feast, the chiefest wherof were burnt offring•• their manner and order is described at large, in Num. 29. 13. 38. the eight day] which was the 22. of Tisri, or September. a solemne-assemblie] or, generall-assemblie; called in Hebrew Gn••••sere••••, (or Atsereth) which hath the signification of re∣straining or retaining, because this day, the people were restrained from worke, and retained toge∣ther in a publike assemblie. The Chaldee transla∣teth it, ye shall be assembled together: and so the word is in other cases used for an assemblie, Ier. 9. 2. The Greeke here and often turneth it Exodion; as being the day of the Outgoing or end of the feast: and it is called the last and great day of the feast, Ioh. 7. 37. The-last day of the Passeover, is called also by 〈◊〉〈◊〉 name, Deut. 16. 8. And the Hebrew doctors ap∣ply the name absolutely to the feast of Pentecost often in their writings, whereupon Iosephus 〈◊〉〈◊〉 (in b. 3. chap. 10.) at Pentecost, which the Hebrews call ASARTA, and that signifieth Pentecost. In 〈◊〉〈◊〉 5. 21. it is translated in Greeke Paneguris, which word Paul useth in Heb. 12. 23. for a general as∣semblie.

Vers. 37. a sacrifice] this may meane the Sin-of∣fring, which daily was to be offred with the Burnt∣offrings, by the law, Num. 28. 15. 22. and 29. 5. 11. &c. also the Peace-offrings, (and so the Chaldee here explaineth it,) which the people offred at the feasts, 2 Chron. 30. 22. the thing] Heb. 〈◊〉〈◊〉 word of a day in his day; whereby is meant, ev〈…〉〈…〉 thing in his due time. This phrase is also used 〈◊〉〈◊〉 God his administration to his people, for their 〈◊〉〈◊〉 in due time daily, 1 King. 8. 59. A like speech is 〈◊〉〈◊〉 the yeere, the thing of a yeere in the yeere, that is, a yeerely rate, 1 King. 10. 25.

Vers. 38. your gifts] hereby may bee meant the firstborne cattell, and first fruits, which they ga•••• unto the Lords Priests, Numb. 18. or such 〈◊〉〈◊〉 burnt-offrings, and peace-offrings as the 〈◊〉〈◊〉

would give at the feasts, as Deuter. 16. 10. 17. 1 Chron. 35. 7. 8. vowes] that is, vowed sacri∣fices, which also they brought at the solemne feasts, Deut. 12. 6. 7. 11. 12.

Vers. 39. the revenue] or income, that is, the corne and wine and oile, &c. Hereupon this is called the [unspec] Feast of ingathering, Exod. 23. 16. a sabbatisme] that is, arest from your labours.

Vers. 40. the first day] to weet, of the feast; which was the fifteenth day of the moneth, verse [unspec] 39. So there were foure dayes betweene the Feast (or Atonement day) and this Feast of Boothes; as there had beene eight daies betweene the feast of Trompets, and that Feast. the fruit] this may be understood of branches with the fruit upon them: as in Ezek. 19. 12. where for fruit, the Greek translateth branches: howbeit the Hebrewes take it properly for the fruit of the tree. of goodly trees] Hebr. of the tree of goodlinesse (or of honour,) which the Chaldee, and Targum Ierusalemy translateth, of the Pome-citron tree. So the Hebrew doctors say, The fruit of the goodly tree spoken of in the law, is the Pome-citron. Maimony in Shophar and Succah, chap. 7. sect. 2. This tree beareth apples at all times, some falling-off, some ripe, some spring∣ing up continually; as Plinie saith, Nat. hist. lib. 12. cap. 3. Some take this fruit of goodly-trees, to be the branches of Olives, Oile-trees, and Mirtles mentio∣ned in Nehem. 8. 15. wherewith they made the boothes: but the Hebrew doctors understand this here to bee the fruit and branches borne in mens hands, at the feast; as after is to bee shewed. boughes] in Hebr. Cappoth, so named of being bow∣ed or crooked: these boughes of Palme-trees, the Chaldee and the Ierusalemy Targum calleth Lu∣labin, as growing out of the heart of the tree; and the Hebrewes describe them to be the shoots (or stiffe branches) of the palme (or date) tree, when they are budded, before the leaves be spred abroad, whiles it is yet like a r••d (or scepter,) and that it is called Lulab. Maimony in Shophar, &c. chap. 7. sect. 1. It is knowne, by humane writers, that the branches of this tree, were wont to bee caried in mens right hand, for signes of victorie; Pausanias in Arcadi∣cis. In like signification, the children of God are said to have palmes in their hands, Revel. 7. 9. and the palme-tree is geene and flourishing, Psalme 92. 13. of a tall and upright stature, whereto the Church of Christ is likened; in Song 7. 7. 8. These Palme branches (or Lulabin) the Iewes used to beare in their hands, at this feast. branches of thicke trees] Hebr. the branch of the thicke tree: these the Chaldee paraphrast interpreteth Hadasin, that is, Myrtles; and in Nehem. 8. 15. Myrtle branches are expressed at that feast of Boothes which the Iewes then kept: but branches of thicke trees are mentioned also besides: so that it seemeth to bee more generall; but the Hebrewes restraine it here. The branch of the thicke tree, spoken of in the Law, is the Myrtle (branch) whose leaves cover the wood ther∣of, as when there are three leaves or moe upon one place of the stalke: but if there be two leaves together, and 〈…〉〈…〉 leafe above them, it is not thicke, but is called Hadas Maimony in Shophar, &c. c. 7. s. 2. Now to reconcile this with Neh. 8. 15. R. Sol. Iar∣chi (in his annotations there) saith; Hadas (the Myrtle in Neh. 8.) is Hadas shoteh, which is not meet for the Lulab, [the branch to be caried in the hand,] but for boothes: and the thicke tree; that is the Hadas (or Myrtle) fit for the Lulab. But this they say to maintaine their traditions, and pompe at this feast, after mentioned. The Myrtle is like the Olive tree, but hath lesser leaves; it is mentioned among other goodly trees, which figured the prosperi∣ty of the Church, in Esa. 41. 19. and opposed un∣to Briars, Esa. 55. 13. So in Zacharies vision, Zacharie 1. 8. willowes of the brooke] or of the bourne, that grow in vallies, and by rivers sides. Therefore the growth of godly men, is likened to willowes by water-courses, Esa. 44. 4. Of carying these branches, the Hebrew Doctors sometime call this feast, The feast of willowes. The Boothes that they dwelt in, these seven dayes, might be made either of these, or of the boughes of any other trees, or of any thing that grew out of the ground: but these foure, they got specially to cary in their hands, (so they understood this law,) after this manner. These foure kindes (say they) are one com∣mandement, and are called the commandement of the Palme-branch (Lulab.) And they may not have few∣er or moe then these. And if they cannot finde any one of them, they may not bring for it of another kinde, like thereunto. They binde the Palme-branch, and Myrtle, and willow branch, and make of them three, one bundle. And when a man takes them up to goe forth with them; hee blesseth (God) first, for the ta∣king-up of the Palme branch. This bundle hee carieth in his right hand, and the Pome-citron in his left; and carieth them as they grow, with their rootes downe∣ward to the earth, and their tops upward into the ayre. If hee wanted any one of these branches, he caried them not till he had all. The Palme branch might not bee lesse then foure hand-bredths long: the myrtle and the willow branch, not lesse then three: though they were longer, it was allowable. The Pome-citron might not bee lesser in bignesse then an egge; greater it might be as much as they would. As they caried, they waved (or moved) the branches three times to∣wards every winde (or quarter of the world.) They caried them at the time of reading the hundred and eighteene Psalme. They might cary them any time of the day, but not by night. The commandement to cary these branches is but for the first day of the feast onely, as it is said (in Levit. 23. 40.) And ye shall take unto you in the first day. And in the Sanctuarie onely, they caried them every of the seven daies of the feast; upon this ground, Ye shall rejoyce before the Lord your God, seven dayes, Levit. 23. 40. Whosoever is bound to (the Law of) the Trompet, and of Boothes, is bound to cary the Palme-branch: others are free. The childe that know∣eth how to wave it, is bound, by the doctrine of the Scribes, to cary the branch, that he may be trayned up in the commandements. Every day they went about the Altar once, with the palme-branches in their hands, and said O LORD SAVE NOW, (or Hosanna) and O LORD PROSPER NOW, (Psal. 118. 25.) and in the seventh day, they went about the Altar se∣ven times, &c. Maimony in Shophar, chap. 7. s. 5. &c.

Hereby wee may see the reason, why at Christs comming into Ierusalem, (though at another time of the yeere,) the people and children strowed the way with branches of trees, and tooke branches of Palme▪trees, and went forth to meet him, and cry∣ed Hosanna, Matth. 21. 8. 9. &c. Ioh. 12. 12. 13. For all the legall Feasts had their accomplishment in him, and to him the honour and solemnity of eve∣ry feast, did by right appertaine. yee shall re∣joyce] with spirituall joy, in remembrance of for∣mer deliverances, v. 43. and ••of the present blessings of God, Deut. 16. 15. and in exspectation of future good things to be accomplished in Christ: Zach. 14. 16. &c. The Hebrewes say, Although wee are to rejoyce in all the solemne feasts, yet at the feast of Boothes, there was in the Sanctuary a day of more ex∣ceeding joy: and thus they did. In the evening of the first good day, they prepared in the Sanctuarie a place for the women above, and for the men beneath, that they might not be together; and they began to rejoyce at the end of the first good day; and so in every other day of the common dayes of the solemnity; they began, after they had offred the daily evening sacrifice, to rejoyce the rest of the day, and all the night. They strooke up the pipe, and played on Harpes, and Psalteries, and Cymbals; and every one with instruments of musicke, which had skill to play with his hand, and he that could sing, sung with his mouth. And they skipped, and clapped hands, and leaped, and danced, every man as hee could, and sung songs and hymnes. But this mirth, was not on the Sabbath, or on the good day. And it was not the com∣mon people that did this, or who so would: but the great wise men of Israel, the ••eads of the Sessions and Syne∣drions, and Elders, &c. these were they that leaped, and danced, and played and rejoyced in the Sanctuarie, in the dayes of the feast of Boothes; and all the people, men and women, came to see and heare. The joy which a man rejoyceth in doing a commandement, and in the love of God which commanded it, is a great service, &c. But who so hath a proud minde, and glori••ieth him-selfe, and is honourable in his owne eyes, in these places; he is a sinner and a foole; and of this Solomon warneth saying, Set not out thy glory in the presence of the King, (Prov. 25. 6.) But who so humbleth himselfe, and ma∣keth himselfe vile in these places, hee is great, and ho∣nourable, and serveth of love; and so David the King of Israel said, And I will yet bee more vile then thus, and will be base in mine owne eyes, (2 Sam 6. 22.) And there is no greatnesse or honour, save to rejoyce before the Lord, as it is written, And David the King, leaping and dancing before the Lord, (2 Sam. 6. 16.) Maimony in Shaphar, chap. 8. sect. 12.—15. The ••ewes had also other traditions at this fe〈…〉〈…〉, which they say came from Moses; recorded in Thalmud Bab. in Succah, chap. 4. and by Maimony tom. 3. in Tami∣din, chap. 10. sect. 6. &c. how all the seven dayes of this feast, they powred water upon the altar. There was a golden vessell containing three Logs, that was filled at Shiloah (a well whose waters ••an softly in∣to the brooke Kedron, Esa. 8. 6. Nehem. 3. 15.) (they brought it to the Water gate, and there they (sounded and showted. Then they caried it to the Altar, where it was powred out with the wine of the daily sacrifice, &c. Vpon this occasion it is thought that our Saviour in the last day (of this feast) the great day of the feast, stood up and cried, saying, If any man thirst, let him come unto mee and drinke, he that beleeveth in mee, as the scripture 〈◊〉〈◊〉 said, out of his belly shall flow rivers of living 〈◊〉〈◊〉, Ioh. 7. 37. 38. so calling the people from their carnall pompous observations, to the true spirituall refreshing of their soules.

Vers. 42. dwell in Boothes] or, sit in taberna〈…〉〈…〉; which after in Ierusalem, they made on the tops of their houses, and in their courtyards, and in the streetes, &c. Neh. 8. 16. They were made of the branches of trees, as there appeareth, verse 15. And by the Hebrew canons, the Boothes might not be covered with any cloth, or other thing, which had not growne out of the earth, or was not cut 〈◊〉〈◊〉 from thence, or with any thing that might receive uncleannesse, or that had an evill savour, or that was faded, or fallen-off alone: if they cov〈…〉〈…〉 with any of these, it was unlawfull. Thalmud B•••• in Succah, chap. 1. and Maimony in Shophar, chap. 5. sect. 1. 2. Moreover they set the measure of a boothe, to be not lesse in height, then tenn〈…〉〈…〉 bredthes, nor more then twentie cubits: but it might be as wide as they would. If it had not three sides (or walles,) or if it had not a ••••atroofe, it was unlawfull. Maimony ibidem, chap. 4. The dwelling (or sitting) in these boothes, was, that they should eat and drinke and dwell in them all the seven dayes, both day and night, as they used to dwell in their houses, other dayes of the yeer••▪ And all those seven dayes, they made their hou〈…〉〈…〉 empty, and furnished their boothes; with all com••∣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 san∣ctified them by his commandements, and com∣manded 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 six•• 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 s••••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 ••∣rael camped, after they came out of Egypt, was called S••ccoth, that is, Boothes, Exodus. 12. 3▪ At the e••d of every seventh yeere, the Law was commanded to bee solemnly read before all the people at this feast; that they might ••••ame 〈◊〉〈◊〉 the Lord their God: Deut. 31. ••0.—13. See the per∣formance 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 ••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 blas∣phemeth, 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 ble∣mishes.

AND Iehovah spake unto Moses, say∣ing. Command the sonnes of Israel; [unspec 1] [unspec 2] that they take unto thee, pure oile olive, beaten, for the Light: to cause the lampe to ascend up, continually. Without [unspec] the veile of the Testimonie, in the Tent of the congregation; shall Aaron order it, from evening unto morning, before Iehovah, con∣tinually: it shall be a statute for ever, through-out your generations. Vpon the pure candle∣sticke, shall he order the lamps: before Ieho∣vah, [unspec] continually.

And thou shalt take fine-flowre, and bake it, twelve cakes: two tenth-deales, shall be in [unspec 5] one cake. And thou shalt set them, in two [unspec 6] rowes, sixe on a row: upon the pure table, before Iehovah. And thou shalt put upon each row, pure frankincense: that it may bee [unspec 7] for the bread, for a memoriall, a Fire-offring unto Iehovah. In the sabbath day in the sab∣bath day, he shall set-in-order, before Ieho∣vah, [unspec 8] continually: from the sonnes of Israel, an everlasting covenant. And it shall be, for Aaron and for his sonnes; and they shall eat [unspec 9] 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 Isra∣elitish [unspec] 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 [unspec 11] the Israelitish womans son, blasphemed the Name, and cursed; and they brought him; unto Moses: and his mothers name, was She∣lomith the daughter of Dibri, of the tribe of Din. And they put him in ward: that hee [unspec] might declare unto them, by the mouth of Iehovah. And Iehovah spake unto Moses, * 1.5 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 con∣gregation stone him. And thou shalt speake, [unspec 15] 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 [unspec 16] 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 [unspec 17] [unspec 18] of man: shall surely be put to death. And he that smiteth the soule of a beast, shall recom∣pense it: soule for soule. And a man when he [unspec 19] 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 [unspec 20] tooth: as hee hath given a blemish, upon a man, so, shall i•• be given upon him. And he [unspec 21] 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 [unspec 22] stranger as the home-borne, shal have it: for, I am Iehovah, your God. And Moses spake, [unspec 23] 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 [unspec 2] 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 obe∣dience to God, in the holy times sanctified for his worship: so these here, taught them the like, in re∣spect 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 la∣bours 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 explai∣ned 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 se∣ven 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. ••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, emp∣tying out of themselves golden oile, through two golden pipes. God teaching that the worke of grace, is not by humane power or might, but by his Spirit. Zach. 4. 2. 3. 6. 11. 12.

Vers. 3. without the veile] meaning without the second veile (as it is called in Heb. 9. 3.) which [unspec 3] parted betweene the most holy place, and the ho∣ly. of the testimony] which is before the testimo∣ny. Exod. 27. 21. meaning the Tables within the Arke; called the Testimonie, Exodus 25. 21. before which the veile did hang, Exodus 40. 21. Aaron] and his sonnes: Exod. 27. 21. figuring Christ who by his seven spirits, with the oile of his grace, causeth his word to shine in the sanctuarie of his Church, Rev. 4. 5. from evening unto mor∣ning] that is, putting in so much oile as may cause it to burne from evening to morning, all the night: the measure (they say) was halfe a Log, (about a quarter of a pinte,) of oile for every Lampe. Sol. Iar∣chi. See Exod. 27. 20. 21. And that the lampe went out in the morning, appeareth by 1 Sam. 3. 3.

Vers. 4. the pure candlesticke] made all of pure gold; a figure of Gods Law. See Exod. 25. 31. Or, it may [unspec 4] be called the pure candlesticke, because it was dai∣ly to bee purified and made cleane by the Priests. before Iehovah] there in the holy place were the lamps to be trimmed; and so might not be trim∣med without, and afterward brought in; as Chaz∣kuni here observeth.

Vers. 5. fine-flowre] of wheat. The making of the shew bread is said to be thus; They brought foure [unspec 5] and twentie Seahs [or Peckes, which are eight E∣phahs, or Bushels,] of wheat for the Meat-offrings; out of which, being beaten and ground, they boul∣ted foure and twenty tenth-deales (or Pottles) of fine-flowre: and made thereof twelve unlevened cakes. They were kneaded and moulded without the court, but baked within the courtyard, as other Meat offrings. And they had three formes (or moulds) of gold; one wherein they put the cake, when it was dough; and the second, wherein they baked it; and the third wherein they put it after it was taken out of the Oven. Every cake was square, ten hand-bredths long, and five broad; and seven fingers high. And the Table, was twelve hand bredths long, and fixe broad: they set the length of the cake, on the bredth of the table, so that the cake was two band-bredths over the one side, and two over the other, &c. Maimony in Tamidin (or Daily sacrifi∣ces) chap. 5. sect. 5.—9. See also the notes on Exod. 25. 29. bake it] not in the Sabbath day, nor on a feast day, but in the evening of the Sabbath they baked it, and set it in order on the morrow, Maim. ibi∣dem, sect. 10. twelve cakes] answerable to the number of the twelve tribes of Israel, represented by these cakes, and in them all Gods elect, (called his Israel, Gal. 6. 16.) which are as unlevened cakes, 1 Cor. 5. 7. presented unto him in Christ, as upon a pure table in his Sanctuary; where his favourable face is alwaies upon them. These are called the Shew bread, whereof see Exod. 25. 30.

Vers. 6. sixe] the Greeke addeth, sixe cake; and Targum lonathan, sixe on one row, and sixe on another row. These were not set one by another, (or to the table could not well containe them, but one upon another, as Maimony sheweth, ibidem, sect. 9. 2. and as is noted on Exod. 25. 29. pure table] which was of Shittim wood, but overlaid with pure gold, Exod. 25. 24.

Vers. 7. shalt put] Heb. shalt give upon (or by) 〈◊〉〈◊〉 row, which the Greeke translateth, shalt put upon the one row: implying the other also. upon the row or, by the row, that is, by each of them. The He∣brew ghnal, signifieth upon, or by, as in Gen. 14. 6. and 16. 7. Exod. 14. 9. and in many other places. The Hebrewes also say this was by the bread, up∣on the Table: They set by the side of each row, 〈◊〉〈◊〉 sell wherein was an handfull of frankincense, and the 〈◊〉〈◊〉 sell was called Bezik (a Cup or Vial.) So there were 〈◊〉〈◊〉 handfuls of frankincense, in two cups: and the cups 〈◊〉〈◊〉 verges, that they might rest upon the table. Maimony in Tamidin, chap. 5. sect. 2. pure frankincense the Greeke version addeth, and salt. By the law in Levit. 2. 13. every meat-offring was to have salt, see the annotations there. So of this, the Hebrew canons say, the frankincense was to have salt, as the o∣ther offrings. Maimony in Tamidin, chap. 4. sect. 10. for the bread] or, to the bread, for a memor〈…〉〈…〉: that is, the incense shall bee burned on the altar, (and not the bread.) which shall bee a memoriall for the bread; as the handfull of the Meat-offring with the oile and incense thereof, is called the me∣moriall thereof, Lev. 2. 2. bringing to Gods remem∣brance, his covenant with his people. The Greeke translateth thus; and the cakes shall be for a remem∣brance, set before the Lord. a Fire offring] in Chaldee, an oblation: for these cups of incense were by the Priests burned on the Altar unto God; to teach, that the twelve tribes of Israel (represente•• by these 12. cakes of Shew bread,) were by 〈◊〉〈◊〉 in Christ, a sweet edour unto him. Wherefore the Church is said to be persumed with myrrhe, and fran∣kincense. Song 3. 6. And the prayers of the 〈◊〉〈◊〉, (likened to incense, Rev. 5. 8.) are as a memors〈…〉〈…〉 a sweet smelling odour unto God: Acts 10. 4. Psalme 141. 2.

Vers. 8. In the sabbath day in the sabbath day] that [unspec] is, In every sabbath: the Greeke translateth, in the day of the sabbathes. he] that is, the Priest, mea∣ning the Priests in their courses, as they ministred. The Levites assisted the Priests in the making and preparing of the Shew bread, 1 Chronicles 9. 32. and 23. 28. 29. But the Priests onely might come into the Sanctuarie, to set it on, and take it on the Table. And they when they were many, alwaies ministred by course, Luke 1. 5. 9. (saving at the feasts,) and they entred upon their service, on the Sabbath, 2 Chron. 23. 4. They did this ser∣vice, thus; Foure Priests went in, two of them h〈…〉〈…〉 their hands, the two rowes (of bread,) and two 〈◊〉〈◊〉 their hands, the two cups (of frankincense.) And be∣fore them, went in foure (Priests,) two to take off the two rowes (of bread,) and two to take off the two ccups (of incense) which were there upon the table. They 〈◊〉〈◊〉 caried in, stood on the north side, with their 〈◊〉〈◊〉

towards the south: and they that caried out (the bread) stand on the south side, with their faces to the north. These tooke away, (the old bread,) and the other set on (the new:) and the hands of the one, were amidst the handsds of the other; [that is, when the one tooke off, the other set on,] as it is written, BEFORE MEE CONTINVALLY, (Exod. 25. 30.) They went out, and set the bread which they brought out, upon another golden table which was in the Portch (of Solomons Temple,) and burned the cups (of frankincense,) and af∣terward divided the cakes. Maimony in Tamidin, chap. 5. sect. 4. 5. from the sonnes] understand, receiving it; or, it being taken from the sonnes of Israel: for many such imperfect speeches are to be found, which sometime the Holy Ghost supplieth; as in a void place, 1 King. 22. 10. where is to be understood, sitting in a void place, as 2 Chron. 18. 9. So, burden, 2 Chron. 2. 18. implieth men that bare burden, 1 King. 5. 15. and many the like. See the notes on Exod 4. 5. and 13. 8. Now this was received from the sonnes of Israel, in that it was bought with the money which the people gave, Nehem. 10. 32. 33. And it is the Hebrewes opinion, that with the halfe shekels, which all the people gave yeerely, for the service of the sanctuarie, Exod. 30. 13. 16. they provided the daily sacrifices and offrings for the congregation, salt for the sacrifices, wood, incense, the shew bread, the waved sheafe (or Omer, Le∣vit. 23. 10. 11.) the two wave loaves, Levit. 23. 17. the red heiffer, Numb. 19. the scape goat, Levit. 16. and the like. Maim. treat. of Shekels, c. 4. s. 1.

Vers. 9. for Aaron and for his sonnes,] that is, for the high Priest, and for the other Priests, such as [unspec 9] did the service; that is, both the Priests that went out, and those that came in on the Sabbath, as be∣fore is noted on verse 8. And the Hebrew canons declare it thus; In the Sabbath when there are the dai∣ly sacrifices, and the additions, (Num. 28. 9. 10.) and the two cups of frankincense, (Levit. 24. 7.) to bee burned; in the morning, the men of that fathers house (1 Chron. 23. 6. 11. 24.) of the charge (or course) that went-out, they offred the daily sacrifice of the morning, and the two lambs of Burnt-offring which were the ad∣ditions, &c. and the other course that came in on the Sabbath, offred the daily sacrifice of the evening; and both these and the other, had their part in the Shew bread. And they did not eat the bread, untill the two cups of frankincense were burned on the fire; and the frankincense was to have salt, as the other oblations. And after that they had offred the additions (of the Sab∣bath,) they burned the two cups of frankincense. And every Sabbath throughout the yeere, they parted the Shew bread thus; the course (of Priests) that came in, had sixe cakes; and they which went out, had sixe. They which came in, parted the bread among them, on the northside of the court,) because they were prepared to serve; and they that went out, parted on the south side. But when there was a feast day, of any of the three so∣l••mn feasts, on the Sabbath; likewise on the Sabbath that was in the midst of the feast, all the courses (of the Priests) had their parts equally in the Shew bread: &c. The high Priest, he alwayes tooke from every course, halfe the cakes, which were his due; as it is written, AND IT SHALL BE, FOR AARON AND FOR HIS SONNES: (Levit. 24. 9.) halfe for Aa∣ron, and halfe for his sonnes. Maimony in Tamidin, chap. 4. sect. 9. 10. 11. 12. 14. in the holy place within the court of the Sanctuarie, but without, they might not eate it. The Hebrewes observe that there were Foure and twenty gifts given unto the Priests, all of them expressed in the Law; and concer∣ning them all, was the covenant made with Aaron. And whosoever did eat of a gift, wherein holinesse was, they blessed (God) who sanctified them with the sancti∣tie of Aaron, and commanded them to eat so and so. Eight of those gifts, the Priests might not eat of, but in the Sanctuarie, within the wals of the Courtyard; and five gifts they might not eat but in Ierusalem, within the wals of the citie. The eight which might not be eaten but in the sanctuarie, were the flesh of the Sin-offring, were it fowle or beast; (Levit. 6. 26.) and the flesh of the Trespasse-offring, (Levit. 7. 6.) and the Peace-offrings of the congregation, (Levit. 23. 19. 20.) and the re∣mainder of the Sheafe or Omer, (Levit. 23. 10. 11.) and the remnant of the Israelites Meat-offrings, (Le∣vit. 2. 3. 10.) and the two loaves, (Levit. 23. 20.) and the Shew bread, (Levit. 24. 9.) and the Lepers leg of oile, (Levit. 14. 10. 12. 13.) These might not be eaten, but in the Sanctuarie. Maimony treat. of First fruits, chap. 1. sect. 1. 2. 3. 4. Of all those gifts, see the an∣notations on Numb. 18.

Vers. 10. Israelitish] Heb. an Israelitesse, which [unspec 10] the Chaldee expoundeth a daughter of Israel: her name was Shelomith, vers. 11.

Vers. 11. blasphemed] the Greeke here transla∣teth [unspec 11] it, named; the Chaldee, expressed. The Hebrew Nakab, properly signifieth to pierce, or, strike through, Esa. 36. 6. Habbak. 3. 14. Whereupon it is figuratively used for cursing or blaspheming, Numb. 23. 13. 25. which is as a striking through with e∣vill words. It is also used for expresse-naming of a thing, sometime in the good part, as Esa. 62. 2. and sometime in the evill, as the Greeke and Chaldee interpret it, in this place. the Name] under∣stand, of Iehovah, as verse 16. which is here omit∣ted, for the more reverence, and because such wic∣kednesse as this; it is even a shame to speake, as Eph. 5. 12. 3. So elsewhere the scripture sometime o∣mitteth the name of God, for reverence, as, the right hand of the power, Mark. 14. 62. for, the right hand of the power of God, Luk. 22. 69. and in com∣mon speech among the Iewes, they used to say, the Blessed; for, (the blessed) God: Mark. 14. 61. Math. 26. 63. And when the High Priest heard words, which he thought to be blasphemie, hee rent his clothes, Matth. 26. 65. according to a canon which they have, (recorded by Maimony in his treat. of Idolatrie, chap. 2. sect. 10.) thus; Whosoever heareth blasphemy of the Name, he is bound to rend (his clothes;) whether hee himselfe heareth it, or heareth from the mouth of him that heard it, he is bound to rend (his clothes.) But he that heareth it from the mouth of an heathen, is not bound to rend (his clothes:) and Elin∣kim & Shebna had not rent (their clothes,) but for that Rabshakeh was an Apostate from the faith; (Esa. 36. 22.) they brought] either the witnesses which heard him, or the inferiour Iudges, who not know∣ing how to punish this man, brought him to Mo∣ses,

according to the order set, in Exod. 18. 22. 26. 〈◊〉〈◊〉 Shelmoith] in Greeke, Salomith, daughter of Dabrei: she being an Hebrewesse, had maried an Egyptian whiles she dwelt in Egypt; whose sonne now blasphemed God.

Vers. 12. in ward] or, in prison. 〈◊〉〈◊〉 that he might declare] meaning, that Moses might declare, or, that [unspec 12] it might be declared unto them. The Hebrew phrase to declare (or expound) may be expressed both these wayes, as is noted on Gen. 6. 19. 20. The Chal∣dee explaineth it thus, untill it was declared (or ex∣pressed) unto them, by the decree of the word of the Lord; to weet, what punishment the blasphemer should have: therefore the Greeke translateth, to judge him, by the commandement of the Lord. For as men judge not for man, but for the Lord, 2 Chron: 19. 6. so are they to judge, according to his judge∣ments, Ezckiel 44. 24. which if they be not mani∣fest, are to be inquired; the cause being brought unto God, Exod. 18. 19. So Moses did in other hard cases, Numb. 27. 1. ••5. and 15. 34.

Vers. 14. out of the campe] or, to (a place) without [unspec 14] the campe: because the campe of Israel was holy, and all uncleane persons were to be put out of it, Num. 5. 2. 3. much more the flagitious. lay their hands] both to signifie the truth of their testi∣mony, and that his blood should be on his owne head. Wee finde not this rite of imposing hands, commanded for any other malefactors; and the Hebrewes hold it to bee peculiar unto this sinne. All the witnesses and the Iudges every one lay their hands on the blasphemers head, and say unto him, Thy blood (be) upon thine head, for thou hast occasioned it unto thy selfe. And of all that are killed by the Syne∣drion, there is none upon whom they impose hands, save the blasphemer onely, (Levit. 24. 14.) Maimony treat. of Idolatrie, chap. 2. sect. 10.

Vers. 15. Anyman] or Every man: Hebr. Man [unspec 15] man: which Targum Ionathan expoundeth yong man or old man. Vpon this particular occasion, a generall law is here given, for punishing of blas∣phemers. beare his sinne] that is, the punishment due for his sinne.

Vers. 16. blasphemeth] in Chaldee, expresseth, in [unspec 16] Greeke, nameth: see vers. 11. 〈◊〉〈◊〉 name of Iehovah] Hereupon some of the Heb ewes gather, that the blasphemer is not to be stoned, unlesse he expresse that sacred name IEHOVAH, but the wiser of them justly mislike that restraint, though them∣selves doe overmuch restraine it. There be some that expound it, that he is not guiltie (of death) save for the name IHVH, that is, Iehovah:) but I say that for Adonai ••lsa (that is, LORD) he is to be stoned; saith Maimony treat, of Idolatrie, chap. 2. sect. 7. And they are long since come unto this, that they hold the name of Iehovah unlawfull to be pro∣nounced in 〈…〉〈…〉ading of the scripture, or otherwise; except in the Sanctuarie when the Priest blessed the people according to the Law in Numb. 6. 23. 27. there (they say) he pronounced the name as it is written with IHVH, but out of the Sanctuarie they pronounced it Ad〈…〉〈…〉: for they mentioned not the name as it is written, but in the Sanctuarie onely. And after that Simeon the just, was dead, the Priests ceased from blessing by the name as it is written (IHVH, though it were in the Sanctuarie; to the end th〈…〉〈…〉 man should learne it, which was not of good esteeme, 〈◊〉〈◊〉 meet (for to learne it.) And our first wife men, 〈◊〉〈◊〉 not learne it their disciples, or their children, 〈◊〉〈◊〉 were meet (or honest;) save once in seven 〈◊〉〈◊〉 Maimony treat of Prayer, chapter 14. section 10. By this it appeareth, that this custome was taken up of themselves, not commanded of God: the sanctifying of whose name, standeth not in letters and syllables; but in faith and obedience, Numb. 20. 12. and 15. 30. See the annotations on Exod. 6. 3. and Numb. 6. blasphemeth the name] see verse 11. the Greeke translateth, nameth the name 〈◊〉〈◊〉 the Lord: meaning with blasphemie and cursing, as did this Egyptians sonne.

Vers. 17. shall smite] that is, as the Chaldee trans∣lateth, [unspec 17] shall kill. See the notes on Gen. 14. 17. soule] that is, life: see Gen. 19. 17. and 37. 21. and for putting murtherers to death, see Exod. 21. 22. shall surely be put to death] or, shall bee put to dye the death; and Targum Ionathan explaineth it, 〈◊〉〈◊〉 be killed with the sword.

Vers. 18. the soule of a beast] that is, the life of it: [unspec 18] which the Greeke explaineth thus, hee that sm〈…〉〈…〉 a beast and it dye. soule for soule] or, life for l〈…〉〈…〉, that is, one living beast for another; as oxe for oxe, sheepe for sheepe, and the like.

Vers. 19. so shall it be done] by the Magistrate, [unspec 19] according to the rigour of justice: except he buy it off with money. For unlesse it were mu〈…〉〈…〉, (which God forbade to bee bought off with any ransome, Numb. 35. 31.) the Hebrewes hold 〈◊〉〈◊〉 blemishes and hurts might be redeemed with mo∣ney. Which seemeth also to be warrantable by the Law, in Exod. 21. 18. 19, And for that in some ca∣ses it could hardly be done, or not at all. For if a man had smitten his neighbour on the eye, and made him lose halfe or a fourth part of his sight, 〈◊〉〈◊〉 if a blinde man had smitten out another mans eye. how should the like bee done againe unto him? The Hebrew canons say; He that hurteth his neigh∣bour, is bound to pay unto him five things; to weet, 〈◊〉〈◊〉 his dammage, and for the paine, and for his healing, 〈◊〉〈◊〉 for his resting (from his affaires,) and for the s〈…〉〈…〉 and these five things must all bee recompenced with 〈◊〉〈◊〉 best of his goods. How for the dammage? If he 〈◊〉〈◊〉 cut off his neghbours hand, or his foot; they looke on him, as if he were a servant to bee sold in the ma••ket, him much he was worth, and how much he is worth 〈◊〉〈◊〉, and what is abated of his price, hee must pay; 〈◊◊◊〉〈◊◊◊〉, EYE FOR EYE; which wee have b〈…〉〈…〉 〈…〉〈…〉got to be meant of paying for it with his goods. That what is said in the Law, (Levit. 24. 20.) As he hath given a blemish upon a man, so shall it be given upon him 〈◊〉〈◊〉 not meant that he should be hurt, as his neighbour 〈◊〉〈◊〉 hurt, &c. Maimony ••om 4. in Chobel, chap. 1. sect. 1. 2. 3. See also the annotations on Exod. 21.

V. 10. Breach for breach] Targum Ionathan saith, [unspec 10] The price of ba••ach, for breach, the price of an eye for 〈◊〉〈◊〉 eye, &c. As there are severall sorts and degrees of hurts and blemishes, so were the penalties rated; which the Hebrewes lay downe thus; Her that cutteth off his neighbours hand or foot, or finger, 〈◊〉〈◊〉

smiteth out his eye, payeth the five things; for his dam∣mage, for his paine, for his healing, for his resting, and for his shame. If he smite him on the hand, and it swel∣leth, & after it prove well againe, he payeth foure things, for his paine for his healing, for his resting (from his worke,) and for his shame. If he smite him on the head, and it swelleth; he payeth three things, for the paine, for the healing, and for the shame: If hee smite him on a place which is not seene, as on his backe, he payeth two things, for the paine, and for the healing. If the smite him with a cloth that is in his hand, or the like thing; he pay∣eth one thing, for the shame onely. So hee that shaveth off the hayre of his neighbours head, payeth but for the shame onely; for it will grow againe: &c. Maim. in Chobel, c. 2. s. 2. 4. upon a man] The Hebrew Adam, signifieth, man and woman, Gen. 5. 2. all man-kinde, of what sort soever: and so this law exten∣deth to all, even the mean est. Hee that hurteth his owne Hebrew servant, is bound to pay all five things (before mentioned) save for his resting. He that hurteth his neighbours Canaanitish (or heathenish) servant; payeth to his master, all the five things. He that hurts his neighbours Hebrew servant, is bound to pay all five, &c. He that burieth another mans wife, payeth for her resting, and for her healing, to her husband; and for the paine, to her selfe: and for the shame, and for the dam∣mage if it be to be seene, as if it be on her face, necke or hand; a third part is payd to her selfe, and two thirds to her husband: if the dammage bee on a secret place, a third part is payd to the husband, and two thirds to the wife. If an husband hurt his owne wife, he is bound to pay unto her out of hand, all the dammage, and all the shame, and the paine; and all is hers, her husband hath no fruit thereof. And if she will, she may give the price to another. And her husband is to heale her, as all sicke persons are wont to be healed. It is unlawfull for a man to hurt either himselfe, or his neighbour: and not he that hurteth-only, but whosoever smiteth a righteous man of Israel, either small or great, man or woman, by way of strife, bear ••••sgresseth against a prohibition for it is said (in 〈◊◊〉〈◊◊〉. 3.) he shall not adde (or exceed) to smite him: if the law forbiddeth to adde in smiting of a sinner, much more (it forbiddeth) to smite a just man. Though he doe but lift up his hand against his neighbor, it is un∣lawfull: and whosoever lifteth up his hand against his neighbour though he 〈…〉〈…〉ite him not, he is a wicked man. Maimony in Chobel, &c, chap. 4. sect. 10. &c. and chap. 〈◊〉〈◊〉. 1. 2.

Vers. 21. that smiteth]. the Chaldee translateth, [unspec 21] that killeth a beast: but it extendeth further, even to the-hurting or mayming of his neighbours beast, and consequently any other of his goods, ac∣cording to the Law, Exod. 22. 5. 6. So the He∣brewes expound this law, saying: Hee that doth d〈◊〉〈◊〉age to his neighbours goods, is bound to recom∣pence the whole dammage, whether hee doe it of igno∣rance, or against his will, i•• is as if he did it presumptu∣ously: as if he fall from the top of an house, or stumble 〈◊◊〉〈◊◊〉, and falleth on a vessell and breaketh it, he 〈◊〉〈◊〉 〈…〉〈…〉d, to pay the whole dammage; as it is written, AND HEE THAT SMITETH A BEAST 〈…〉〈…〉LL RECOMPENCE (or PAY FOR) IT; the 〈◊〉〈◊〉 〈…〉〈…〉e putteth no difference, whether hee doe it 〈◊〉〈◊〉 〈…〉〈…〉y or presumptuously. And whether he kill his neighbours beast, or break his vessels, or rent his clothes, or cut downe his plants; there is one law for all. But this is to be understood, if it be within the power (or liberties) of him that suffreth the dammage: for if it be within the liberties of him that doth the dammage, he is not bound to recompence, unlesse he doe the dammage presumptu¦ously: but if he doe it of ignorance, or being forced; he is discharged. Likewise if they be both of them within their liberties, or both of them out of their liberties; and the one d••th dammage against his will, to his neighbours goods, he is discharged. Hee that th〈…〉〈…〉steth his neigh∣bours beast into the water; or it is fallen in, and hee will not suffer it to come up out of the water; till it dye there; he is bound to recompence it and so in all like cases. Who-soever is the cause of doing dammage to his neighbours goods, hee is bound to recompence the whole dammage, with the best of his substance, as others that doe dam∣mages. Although he doth not this dammage himselfe at last; forasmuch as he was the cause thereof at first he is bound to pay. Maimony in Chobel, &c. ch. 6. sect. 1. 2. 3. 12. and ch. 7 sect. 7. smiteth a man] that is, killeth him, as vers. 17. so the Chaldee transla∣teth it killeth; and the Greeke addeth, hee that smi∣teth a man, and he dye, shal be put to death.

Vers. 22. One judgement] that is, one manner of [unspec 22] law and punishment. shall ye have] or, shall be to you as well the stranger] or as the stranger (the proselyte,) so shall the homeborne be.

Vers. 23. and stoned him] the Greeke addeth, [unspec 23] and all the congregation stoned him as vers. 14. Of the manner of stoning, which they used afterward in Israel, it is recorded in Thalmud Bab. in Sanhedrin. ch. 6. and by Maimony in Sanhedrin. chap. 15. that when they came within foure cubits of the place of execution, they st〈…〉〈…〉t him that was to be stoned, out of his clothes, and covered his naked-shame before him; and a woman was not stoned naked, but in one linnen garment. The place of stoning was high, w〈…〉〈…〉er he and the witnesses went up, and his hands were tyed, and one of the witnesses stroke him behinde on the loynes; if he dyed not with that blow, there was a great stone so much as two men could beare, which the witnesses cast up•• his 〈…〉〈…〉art; & if with that he dyed not al Israel threw stones upon him, as it is written The hand of the wit∣nesses shall be first upon him, to put him to death; and afterward, the hand of all the people. De〈…〉〈…〉 17. 7.

CHAP. XXV.

1, God commandeth that every seventh year should be a Sabbath and a yeere of rest to the Land of Canaan, 4. in which it might neither be tilled nor reaped, 6, and the fruits that grew of their owne accord that yeere, were to be common for all. 8, The law for the Iubilee in the fiftieth yeere; for libertie to the inhabitants of the land, returning to their families and possessions, and rest unto the land. 14. Oppression may not be in selling of Pos∣sessions. 18, A blessing of obedience. 23, The manner of selling and redeeming lands. 29, of houses in

walled cities, 31, and of houses in villages. 32, Of the houses and suburbs of the Levites, and the redemption of them. 35, Compassion of the poore. 39, The poore Hebrewes might not be sold for bondmen: 43, nor ruled ever with rigour. 44, Bondmen were to bee of the hea∣then. 47, The redemption of Hebrew servants out of strangers hands. 54, Their freedome at the Iubilee.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

ANd Iehovah spake unto Moses, in [unspec 1] [unspec 2] mount Sinai, saying. Speake unto the sonnes of Israel, and say unto them: When yee come into the land, which I give unto you: then shall the land rest, a sabbath, unto Iehovah. Six yeers, thou [unspec 3] shalt sow thy field; and six yeeres, thou shalt prune thy vineyard: and shalt gather, the re∣venue thereof. And in the seventh yeere, [unspec 4] shall bee a Sabbath of sabbatisme, unto the land; a Sabbath, for Iehovah: thou shalt not sow, thy field; nor prune, thy vineyard. That [unspec 5] which groweth-of-it-owne-accord of thy harvest, thou shalt not reape; and the grapes of thy separation, thou shalt not gather: it shall be unto the land, a yeere of sabbatisme. And the Sabbath of the land, shall bee unto you for meat, unto thee, and unto thy man servant, [unspec 6] and unto thy woman servant: and unto thy hired servant, and unto thy sojour∣ner; the strangers, that are with thee. And unto thy cattell; and unto the beast, that are [unspec 7] in thy land: shall all the revenue therof bee, for to eat.

And thou shalt number unto thee seven [unspec 8] Sabbaths of yeeres; seven yeers, seven times: and the daies of the seven Sabbaths of yeers, shall be unto thee, nine and forty yeers. And thou shalt cause-to-sound, the trumpet of∣loud [unspec 9] sound, in the seventh moneth; in the tenth day of the moneth: in the day of A∣tonements, shall yee cause the trumpet to sound, throughout all your land. And yee [unspec 10] shall sanctifie, the yeere of fiftie yeeres; and proclaime liberty, throughout the land, unto all the inhabitants thereof: a Iubile it shall be unto you; and ye shall returne, every-man un∣to his possession; and every-man unto his fa∣mily, shall returne. A Iubile shall it be, a yeere of fifty yeeres, shall it be unto you: ye [unspec 11] shall not sow; neither shall yee reape, that which groweth-of-it-selfe in it, neither shall ye gather the grapes, of the separations ther∣of. For, it is the Iubile; holinesse, shall it bee unto you: out of the field, yee shall eate the [unspec 12] revenue thereof. In this yeere of Iubile; ye shall returne, every-man unto his possession. [unspec 13] And if ye sell a sale, unto thy neighbour; or buy, of thy neighbours hand: doe not ye op∣presse, [unspec 14] any man his brother. According to the number of yeeres, after the Iubile; thou shalt buy, of thy neighbour: according to the number of the yeeres of the revenues, he shall sell unto thee. According to the [unspec 16] multitude of yeeres, thou shalt multiply the price thereof; and according to the diminu∣tion of yeeres, thou shalt diminsh the price thereof: for, (according to) the number of the revenues, doth he sell unto thee. And ye [unspec 17] shall not oppresse, any man his neighbor; but thou shalt feare thy God: for, I am Iehovah, your God. And yee shall doe my statutes, [unspec] and keepe my judgements, and do them: & ye shall dwell on the land, in confident-safe∣ty. And the land, shall give her fruit; and ye [unspec] shall eate, to the full: and dwell thereon, in confident-safetie. And if ye shall say, what [unspec] shall we eat, in the seventh yeere? behold, we shall not sow; neither shall we gather our re∣venue. Then I will command my blessing [unspec] upon you, in the sixt yeer: and it shall bring forth revenue, for three yeeres. And ye shall [unspec] sow, the eight yeere: and shall eat, of the old revenue: untill the ninth yeere, untill her re∣venue come in, ye shall eate of the old. And [unspec] the land, shall not be sold for ever; for the land is mine: for ye are strangers and sojour∣ners, with me. And in all the land of your [unspec 24] possession; yee shall grant a redemption, for the land.

If thy brother be waxen poore; and hath [unspec 25] sold, some of his possession: then the redee∣mer thereof, he that is neere unto him, shall come; and shall redeeme, the sale of his bro∣ther. And a man, if he have not a redeemer: [unspec 26] and his hand hath attained, and found suffici∣encie for the redemption thereof. Then he [unspec 27] shall count, the yeeres of the sale thereof; and restore the overplus, unto the man to whom he sold it: and hee shall returne, unto his possession. And if his hand finde not [unspec 28] sufficiencie to restore unto him; then his sale shall be, in the hand of the buyer therof, un∣till the yeere of Iubile: and it shall goe-out, in the Iubile: and he shall returne, unto his possession.

And a man, if he sell a dwelling house, in [unspec 29] a walled citie; then the redemption thereof shall be, until the end of the yeere of the sale there of: a yeere of daies, shal be the redemp∣tion thereof. And if it be not redeemed, un∣till [unspec] a whole yeere be fulfilled thereto; then the house, which is in the citie that hath * 1.6 not a wall, shall bee confirmed for ever, to * 1.7 him that bought it, throughout his genera∣tions: it shall not goe-out, in the Iubile. But

the houses of the villages which have no wall, round-about; shall be every-one coun∣ted, as a field of the countrie: redemption shall be for it; in the Iubile it shall goe-out. And the cities of the Levites; the houses of the cities of their possession: a redemption [unspec 32] ever, shall be to the Levites. And he which shall redeeme, (shall be) of the Levites; and [unspec 33] the sale of the house, and the citie of his pos∣session, shall goe-out in the Iubile: for the houses of the cities of the Levites, that is their possession; among the sonnes of Israel. And the field, of the suburbs of their cities, shall not be sold: for it is to them, a posses∣sion [unspec 34] for ever.

And if thy brother be waxen poore; and his hand fayleth, with thee: then thou shalt [unspec 35] strengthen him; even the stranger and the so∣journer, that he may live with thee. Take [unspec 36] not thou of him, biting-usury or increase; but feare thy God: and let thy brother live with thee. Thy mony, thou shalt not give [unspec 37] unto him, upon biting-usurie: not give him thy meat, upon increase. I, am Iehovah your [unspec 38] God; which brought you forth, out of the land of Egypt: to give unto you, the land of Canaan; to be unto you, a God.

And if thy brothr be waxen-poore, with [unspec 39] thee, and be sold unto thee: thou shalt not serve thy selfe with him, with the service of a servant. As an hired servant as a sojourner, he [unspec 40] shall be with thee: unto the yeere of Iubile, he shall serve with thee. And hee shall goe-out [unspec 41] from with thee; he, and his sonnes with him: and shall returne, unto his family; and unto the possession of his fathers, shall he re∣turne. For they are my servants; whom I [unspec 42] brought, out of the land of Egypt: they shal not be sold, with the sale of a servant. Thou [unspec 43] shalt not rule over him, with rigour: but shalt feare thy God. Both thy man-servant and [unspec 44] thy woman-servant, which thou shalt have: (shall be) of the heathens, that are round-a∣bout you; of them shall ye buy, man-servant and woman-servant. And also, of the sons of the sojourners, that doe sojourne with [unspec 45] you, of them ye shall buy; and of their fami∣lie, which are with you; which they beget, in your land: and they shall be to you, for a possession. And ye shall take them as an-in∣heritance [unspec 46] for your sons after you, to inherit for a possession; for ever, with them ye shall serve your selves: but over your brethren, the sons of Israel, any-man over his brother; thou shalt not rule over him, with rigour.

And if the hand of the stranger and so∣journer [unspec 47] with thee, doe attaine; and thy bro∣ther be waxen-poore, by him: and be sold, unto the strāger the sojourner, with thee; or to the stocke, of the strangers familie. After [unspec 48] that he is sold, a redemption shall bee for him: one of his brethren, shall redeeme him. Either his uncle, or his uncles sonne, [unspec 49] shall redeeme him; or any of the neere-kin of his flesh, of his family, shall redeeme him: or if his hand hath attained, then he shall re∣deeme himselfe. And he shall count, with [unspec 50] him that bought him; from the yeere, that he was sold to him; unto the yeere of Iubile: and the money of his sale, shall be according to the number of yeeres; as the daies of an hired servant, shall he be with him. If there [unspec 51] be yet many, of the yeeres: according unto them, shall he restore his redemption; out of the money that he was bought for. And [unspec 52] if there remaine but a few, of the yeeres, unto the yeere of Iubile, when hee hath counted with him: according to his yeeres, hee shall restore his redemption. As an hired-ser∣vant [unspec 53] of the yeere, by the yeere, shall he be with him: he shall not rule over him with rigour, before thine eyes. And if he bee not [unspec 54] redeemed, by these: then he shall goe-out, in the yeere of Iubile, hee, and his sonnes with him. For unto mee, the sons of Israel are [unspec 55] servants; they are my servants; whom I brought-forth, out of the land of Egypt: I am Iehovah your God.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These letters signifie the beginning of the two and thirtieth section, or lecture of the Law: see Gen. 6. 9.

IN mount Sinai] or, by the mount; that is, in [unspec 1] the plaine about it, where Israel camped still, Numb. 10. 11. 12. So Manasses is sayd to bee buri∣ed in his house, 2 Chro. 33. 20. when it was but in the garden of his house, 2 King. 21. 18. And here God beginneth to teach his people the profession and practise of their obedience unto him, in their land and possessions, sanctified by the Sabbaths & Iubilees. Which were a shadow of things to come, but the body is of Christ, Coloss. 2. 17. 12. Therefore these were the ordinances of mount Sinai, which brought forth children unto bondage: but wee are come unto mount Sion, where the Lambe (Christ) standeth with his 144. thousand, that have his Fathers name written in their foreheads; and by faith doe enter into his rest. Gal. 4. 25. Rev. 14. 1. Heb. 12. 22. and 4. 3.

Vers. 2. rest] or keepe sabbath. a Sabbath] or, [unspec 2] a rest: the Chaldee calleth it a release or remission; which word Moses useth in Deut. 15. 1. This

Law tooke place when they had possession of the land, which was conquered by Iosua in 7. yeeres; so the eight yeere after Moses death, was the first to be reckned towards the Sabbath yeere, and yeere of Iubile; as appeareth by Ios. 14. 1. 2. 7. 10. &c. For Caleb was 40. yeeres old when hee was sent to veiw the land, in the second yeere after their comming out of Egypt, Numb 13. Deut. 1. and they were 38. yeers under Moses in the wildernes, Deut. 2. 14. and when Caleb was 85. yeeres old, the land was given them for inheritance, Ios. 14. 7. 10. that in the 8. yeere of Iosua, they beganne the count; and the seventh yeere after was the first Sabbath yeere, and the fiftieth yeere after, the first Iubile.

V. 3. the revenue] or, income, that is, the fruit, as the Greeke translateth. And under these princi∣palls, [unspec 3] all other worke belonging to husbandry, is implied.

V. 4. Sabbath of sabbatisme] that is, of rest: which two words signifie an exact rest, as is noted on Ex∣odus [unspec 4] 16. 23. unto the land] which should have rest every seventh yeere, from being plough∣ed, digged, dounged, or manured; from being reaped, or mo〈…〉〈…〉en, or the like. As the Sabbath day (wherein men rested) was to teach Israel that they themselves were the Lords: so the Sabbath yeere was to teach that the land was the Lords; therefore he addeth a Sabbath unto Iehovah, mean∣ing unto his honour, and in signe of homage unto him; which the Chaldee translateth a release before the Lord. The Sabbath day was a rest from their labours, laid upon man for sinne, Gen. 3. 19. the Sabbath yeere was a rest for the ground, which for mans sin, God had cursed, Gen. 3. 17. In this yeer, at the feast of boothes, there was a solemn reading of Gods Law, before all Israel, Deut 31. 10.—13. and at the end of this yeer, a release of debts, Deut. 15. 1. 2. &c. It was a figure of the Sabbath or rest, which Christ was to give unto his Church; of the understanding, which they should have in his Law; and the remission of their sins, (which were their debts, Mat. 6. 12. Luk. 11. 4.) when the time of grace, the acceptable yeere of the Lord should be proclaimed, Esay 61. 1. 2. Luke 4. 18. 19. &c. 1 Cor. 6. 2. Thus every seventh yeere, was for them to meditate of, and in faith to expect Christ; who is the true Noe, that giveth us comfort and rest from our worke, and from the sorrow of our hands; because of the ground which the Lord hath cursed, Genesis 5. 29. prune] or, cut thy vineyard, meaning the superfluous branches of the vines, which the husbandman cutteth off, to make the trees more fruitfull. Therefore to signifie that God would leave the vine of his Church wast, he saith, it shal not be pruned, Esa. 5. 6. And under these, all other worke of husbandry is forbidden. The Hebrew canons shew it thus. It is commanded to rest from tilling of the land, and dressing of trees, in the seventh yeere, Lev. 25. And who so doth worke of til∣lage of land or trees, in that yeere, be frus••ateth a com∣mandement, and transgresseth against a prohibition, Lev. 25. 4. They may not plant in the seventh (yeere) though they bee trees that beare no fruit; nor cut off k••••bs from the trees, nor brush off withered lea〈…〉〈…〉 boughes, nor binde up the branches, nor make a sm〈…〉〈…〉 under them to kill the wormes, nor cover the pla••••••, with any thing whrein dung is, that the fowles might not eat them when they are tendor, nor cover the 〈◊〉〈◊〉 fruits, &c: and so all other culture (or husbanaing) o•• trees. For sowing or pruning, or reaping, or gatharing fruits this yeere, a man was to be beaten; whether they were the fruits of the vineyard, or of other trees; for other works not expressed in the Law, he was not beaten but chastised (or scourged.) He that pla〈…〉〈…〉 in the seventh yeere, either of ignorance, or presum〈…〉〈…〉 ously; (that which he planted) was plucked-up-by the roots. He that ploughed or dounged his ground in the seventh yeere; that it might be the fitter to sow whe•• the seventh yeere was out, they amearsed him, & he might not sow it, at the going out of the seventh yeere. If he removed thorns, or gathered out stones, to fit it a∣gainst the seventh yeere went out; for asmuch, as he 〈◊〉〈◊〉 that which was not lawfull; he was amearsed: but ••ee might sow it, at the going out of the yeere, &c. Mai∣mony tom. 3. in Iobel (or treat. of the Intermission 〈◊〉〈◊〉 Iubile,) chap. 1. The outward rest of Israel from these laborious works, figured a better rest which all the people of God should have by Christ, cea∣sing from their owne works, and doing the worke of God, beleving in his Sonne, by whom they shall find rest unto their soules. Heb. 4. 9. 10. Iohn. 6. 29. Mat. 11. 28. 20. Vnlesse they did thus, the land in∣joyed not her Sabbathes, Lev. 26. 34. 35.

Ver. 5. That which groweth of it owne accord] called [unspec 5] in Hebrew, by one word, Saphiach: which is said to be All that the earth bringeth forth in the seve•••••• yeer, either of the seed which fell into it before the sev•••••• yeere, or of the roots which were reaped, and did grow and beare againe. Maimony in Iobel ch. 4. sect. 1. shall not reape] to weet, after the manner that they rea∣ped every other yeere; he that so reaped it, was to be beaten, but he reaped a little at once, and did 〈◊〉〈◊〉 out, and eate it. Maimony ibidem ch. 4. sect. 1. of thy separation] which were separated and exemp∣ted from the owners, from salt and merchandise and by the word of God made free and common for all. The Greeke translateth of thy sanctifi〈…〉〈…〉, the Chaldee of thy leaving, that is, which thou art to leave in common. Or they may be so called, be∣cause the land and trees were to bee left un〈…〉〈…〉∣red and undressed, and so after a sort sepa〈…〉〈…〉ō the owners care & husbandry. The Hebrewes say, The seventh yeere is of more weight then the holy thing: for he that redeemeth an holy thing, it goeth out am••••g the common things, and they take the price for 〈…〉〈…〉 the seventh yeere, not so: for if one sell the fruits of the seventh yeere, they take the price, and make it as the fruits of the seventh yeere: and the fruits thems〈…〉〈…〉 (which were sold) are not profaned, or made as 〈◊〉〈◊〉 fruits of other yeeres. Mat. in Iebel ch. 6. sect. 6.

Vers. 6. the Sabbath] that is, the fruits of the S〈…〉〈…〉∣bath, [unspec 6] to weet of the seventh yeere. for 〈◊〉〈◊〉 and for drinke, and for anointing, and for suc••••∣ther uses as the creatures naturally served, 〈◊〉〈◊〉 men and beasts. But that which was for 〈◊〉〈◊〉 meat, the Hebrewes say, might not bee imployed to other uses; nor sold as merchandise: see the 〈…〉〈…〉

on Exod. 23. 11. thy sojourner] the stranger∣〈◊〉〈◊〉, that dwelt in the land: and so in com∣mon for all in differently, the owner had no more right in it, then any other man; wherefore whosoe∣〈…〉〈…〉 locked up his vineyard, or hedged in his field in the seventh yeere, broke a commandement. And so if he ga∣thered all his fruits into his house; but all was to be free, and every mans hand alike in every place. Maimony in I••••el ch. 4. sect. 24. But they might not carie the fruits out of the land, nor feed the heathens with them, nor 〈…〉〈…〉elings (of the heathens,) except they had agreed to find them meat: but strangers that were guests might eate of them. Maim. ibid. ch. 5. sect. 13.

Vers. 7. the beast] or, as the Greeke translateth, the wilde beasts: under which the fowles also are [unspec 7] comprehended. But the fruits which were properly m••••s mea••, they might not feed cattell with them. Mai∣mony in Iobel, ch. 5. sect. 5. the revenue] or in-come, which properly is the fruit when it is ripe, and fit to be gathered into the barne. Whereupon the Hebrewes say, they might not gather in the fruits of the seventh yeer, when they were unripe; they might eate a little of them in the field, before they were ripe, as they did others yeeres, but not bring any to bee eaten within their houses, till the season of the tithes. Maimony ibid. chap. 5. sect. 15. for to 〈◊〉〈◊〉] for meat. From hence the Hebrewes gather, that the fruits of the seventh yeere, might not bee eaten (by men,) save so long as the same kind (of fruits) were found in the field: so long as the beast did eate of that kinde, out of the field, thou maist eate of it that is in the house. If it be all consumed for the beast, out of the field, a man is bound to put that kinde (of meat) out of his house. And after the putting away, it is unlawfull to be eaten, either of poore or rich, Maimony in Iobel, ch. 7. sect. 1. This Sabbath or Rest of the Lords land, and common participation of all the fruits thereof, prefigured the spirituall Rest of his Church which they enter into by the faith of Christ, Heb. 4. and the communion of all graces and good things; as the scriptures mention the common faith, Tit. 1. 4. the common salvation, Iude, ver. 3. and the communion of the mystery thereof, E∣phes. 3. 9. whiles both Iewes and Gentiles are fel∣low-heires, and of the same body, and partakers of his promise of Christ by the Gospell, Ephes. 3. 6. Besides communion also in outward things, as need requi∣reth; as when all that beleeved, were together, and had all things common; & sold their possessions & goods, and p〈…〉〈…〉ed them to all men, as every man had need; and continuing daily with one accord in the Temple, and breaking bread from house to house, did eate their meat with gladnesse, and singlenesse of heart; and the multi∣tude of them that beleeved, were of one heart, and of 〈◊〉〈◊〉 soule; neither said any of them, that ought of the things which hee possessed was his owne, but they had all things common. Act. 2. 44. 45. 46. and 4. 32.

Vers. 8. thou shalt number] The Hebrewes hold, that this comandement of numbring seven times [unspec 8] seven yeeres, and the commandement of sanctifying the fiftieth yeere, vers. 10. was given to the high Sy••••drion (or great Senate of Israel) onely: unto whom the care of proclaiming the ••ubile and li∣b••••••ies of the same, did belong. Ma〈…〉〈…〉. treat. of the Intermission and Iubile, ch. 10. sect. 1. seven Sab∣bathes] in Greeke, seven Rests: in Chaldee, sev〈…〉〈…〉 Releases (or Intermissions.) 49. yeeres] which nine and fortieth yeer was the seventh rest or Sab∣bath yeere. And the beginning of this numbring, fell out in the 8. yeere of Iosua, as is shewed before on vers. 2. but the Hebrewes misse generally in this computation, saying that the beginning of this count, was fourteene yeers after they came into the land; for six yeeres (were spent) in conquering the land, and seven yeeres in parting of it. Mam. in Iobel. c. 10. s. 2. But this agreeth not with Calebs speech in Ios. 14. 7.—10. neither was the land so long inparting. Wherfore as they have missed of Christ, unto whō all their Sabbathes and Iubilees led them: so God hath given them over to misse in the computation of their Iubilees, wherby they are the more harde∣ned in their errour. Even the Storke in the heaven, knoweth her appointed times; and the Turtle, and the Crane, and the Swallow, observe the time of their com∣ming: but the Iewes know not the judgment of the LORD; Ier. 8. 7. O ye hypocrites, ye can discerne the face of the skie, yet can ye not discerne the signes of the times? Matt. 16. 3.

Vers. 9. shalt cause to sound] Hebrew shalt cause to passe: which word when it is used of sounds or [unspec 9] voices, meaneth to proclaime, publish, or declare, 〈◊〉〈◊〉 the Greeke here translateth it; so after, and in ••zr. 1. 1. They caused the trompet to passe throughout all the borders of Israel: saith Maim. in Iobel ch. 10. sect. 10. the trompet] or, the cor••••t: see ••ev. 23 24. The trompet of the Iubilee, and of the beginning of the yeer, is one, in every respect. Maim. in Iobel, ch. 10. sect. 11. and Talmud in Rosh hasshanath, chap. 3. of loud-sound] or of alarme, as is Englished in Numb. 10. 5. See the notes on Lev. 23. 14. It is comman∣ded to blow with the trompet, in the tenth (day) of Tis∣ri (that is Sebtember,) in the yeere of Iubile, and this commandement is given to the Synedrion first, as it is written, And thou shalt cause to sound, &c. and every particular person is bound to blow, as it is written, yee shall cause the trompet to sound; &c. Maimony ibidem ch. 13. sect. 10. This blowing with trompets, fi∣gured the preaching of the Gospel, Luk. 4. 18. 19. as is shewed also on Levit. 23. day of Atone∣ments] or of expiation, which was the Fasting day, when the whole Church every yeere afflicted their soules, and the high priest made atonement for them in the most holy place, Lev. 16. ch. & 23. 27. And though the yeere began tenne dayes be∣fore, (the first of the moneth,) yet as our spirituall bondage was not done away, but by the atonemēt made through the death of Christ, Heb. 2. 14. 15. so neither was the type hereof performed in Israel till the day of Atonement. The Hebrewes say, From the beginning of the yeere untill the day of Atone∣ment, the servants were not released unto their owne houses, nor from being in servitude to their masters: Neither were the fields returned to their owners: but the servants did eate and drinke, and rejoyce, & weare crownes (or garlands) upon their heads. When the day of Atonement came, the Magistrates (the Syne∣drion) blew the trompet, the servants were relea∣sed to their owne houses, and the lands returned to their

owners. Maimony in Iobel, ch. 10. sect. 14.

Vers. 10. the yeere of fiftie yeeres] an Hebrew Phrase, meaning the yeere even the fiftieth yeere: so [unspec 10] that they misse which count every nine and forti∣eth yeere to be the Iubile: that was the seventh seven, the ordinarie Sabbath and yeere of Rest, and the yeere following, was the Iubile, even the fifti∣eth, so two holy yeeres came came together. Thus the Hebrew canons declare it; The yeere of Iubile commeth not in the count of the yeeres of the seven; but the nine and fourtieth yeere is the Release, and the fifti∣eth yeere the Iubile; and the one and fifteth yeere begin∣neth the sixe yeeres of the Seven (following:) and so in every Iubile. Maimony in Iobel, ch. 10. sect. 7. And againe, The nine and fortieth yeere it selfe, is the (yeere of) Release: and after it is the Iubile, in the fiftieth yeer. R. Menachem on Lev. 25. proclaime liber∣tie] for Hebrew servants, from their Masters, Ier. 34. 8. 9. Such as went not out at the seventh yeere of their servitude, but were bored through the eare to serve for ever, went out at the Iubile; for then their ever was at an end, as is noted on Exod. 21. 2. 6. & as after followeth in this chap. v. 39. 40. 41. Wherefore the other legal ordinances which are commanded to be kept for ever, had also their end at the Iubile of the Gospel, as the Apostle sheweth, Heb. 9. 9. 10. 11. Colos. 2. 14. 16. 17. And the Iewes which urge the obseruation of them, may be answered from their owne writers. It is a knowne thing, that this word (legnolam) For ever, is sometime spoken of a time determined, as, Hee shall serve him for ever, (Exod. 21. 6.) that is to say, unto the ever of the Iubilee. And sometime it is spoken of length of dayes, without knowledge of their limit, but yet they have a limit and an end; as, Let King David live for ever, (1 King. 1. 31.) And sometimes it is spo∣ken of a time which hath none end, as, The Lord shall reigne for ever and aye, (Psal. 10. 16.) saith R. Mena∣chem on Lev. 25. This yeere of liberty, figured the yeere of grace by Christ, who dying in the last Iu∣bile that ever the land had, did deliver them who through feare of death, were all their life time subject to bondage, Heb. 2. 14. 15. such as were the servants of sinne, whom the Sonne making free, they are free in deed, Iohn 4. 34. 36. Of this time of grace Christ prophecying, calleth it the yere of his redee∣med, Esay 63. 4. and the acceptable yeere of the LORD, Esay 61. 2. And the Apostle exhorting us, that we receive not the grace of God in vaine, saith, Behold, now is the accepted time; behold, now is the day of salvation, 2 Cor. 6. 1. 2. a Iubile] in Hebrew Iobel, which the Chaldee calleth Iobela; the Greeke here interpreteth it, a yeere of remission of signification. In Ezek. 46. 17. it is called the yeere of libertie. The Hebrewes some of them thinke it hath the name (from the Arabike) of a rammes horne, whereof the Cornets sounded this yeere, were made: so the trompets of Iobelim, in Ios. 6. 4. are in Chaldee expounded, trompets of rams horne. But the Hebrew word signifieth neither ram, nor horn, but hath the name of carying, or leading-alōg, Iob 10. 19. and 21. 32. Psal. 60. 11. whereupon Iuball is a streame, or water course, that runneth a∣long, and carieth things with it, Ier. 17. 8. Esay 44. 4. And thus R. Menachem, (on Lev. 25.) and the Zohar, derive the name Iobel, from Iubal: Streame, or water-course, according to that phrase in Ier. 17. 8. It seemeth also to have the name of the long-sound of the trompet; as in Exod. 19. 13. Iobel is the sound of the trompet: and because this yeere was joyfull to servants and poore people; of the joyfull shout which they made, and sound of trompets, the Latines have borrowed the word Iubile, which is to make a joyfull shout. And in mysterie, the Iubile is so named, as carying men to Christ, by whose redemption all the faithfull have cause to shout and rejoyce. When hee sounded the Trompet of his Gospel, (as God hath sent him to preach the Gospell to the poore, to preach deliver a〈…〉〈…〉 to the captives, and recovering of sight to the blinde, to set at libertie them that are bruised, to preach the ac∣ceptable yeere of the Lord.) then he said, This day is this scripture fulfilled in your eares; and all bare him witnesse, and wondred at the gracious words which pro∣ceeded out of his mouth, Luk. 4. 18.—22. his pos∣session] his tenement, meaning lands and houses which had beene sold, and now must be returned to the first owners: a figure of our restoring by Christ into Paradise: the possession whereof, A∣dam lost by sinne: Gen. 3. Luk. 23. 43. So there were three things especiall unto this yeere; the sounding of trompets, the freedome of servants, and the restoring of lands or tenements: but the resting of the land was one with the seventh yeers rest, vers. 4. 11. And here note the accord and the difference betweene the Sabbath (or seventh) yeere, and the Iubile, which the Hebrewes lay, downe thus: The Law of the Iubile for the resting of the land, and the Law of the yeere of Release, is one in every respect. Whatsoever is forbidden in the sevēth yeere concerning the tilling of the land, is forbiaden in the yeere of Iubile: and whatsoever is lawfull in 〈◊〉〈◊〉 seventh yeere, is lawfull in the Iubile: & that work for which they are beaten if they doe it in the seventh yeere they are beaten for the same in the Iubile. And the Law for the fruits of the yeere of Iubile, concerning ea∣ting, or selling, or putting them away, is as the law for the fruits of the seventh yeere in every respect. The se∣venth yeere is above the Iubile, in that the seventh yeere releaseth (debts of) money, (Deut. 15. 1. 〈◊〉〈◊〉.) which the Iubile doth not: and the Iubile is above the seventh yeere, in that the Iubile letteth servants goe out (free,) and releaseth lands, [which the seventh yeere doth not.] Lev. 25. 24. The Iubile releaseth lands, in the beginning of the same: but the seventh yeere releaseth not moneyes, till the end of the same, (Deut. 15. 1.) Maim, in Iobel, chap. 10. sect. 15. 16. Further, from these words, yee shall returne every man, &c. they gather, that he which gave his field f〈…〉〈…〉 a gift (though he sold it not,) yet it was restored 〈◊〉〈◊〉 him in the yeere of Iubilee: Maim. ibid. ch. 11. s. 19. his familie] from which hee was departed whiles through poverty he was sold unto another familie, vers. 39. 40. 41. It figured our returning unto God the Father, through our Lord Iesus Christ; of whom the whole familie in heaven and e〈…〉〈…〉 is named, Eph. 3. 15.

Vers. 11. A Iubile shall it be] or, That Iubile, 〈◊〉〈◊〉

be unto you, the yeere of fiftie yeeres; that is, even in the fiftieth yeere. The Greeke translateth it, (A yeer) of remission of signification shall it be unto you; the fiftieth yeere shall the yeere bee unto you. of the se∣parations thereof] which the Greeke calleth the sanctified fruits thereof. They were separated from the owners, and sanctified of God to bee common for all; like the fruits of the seventh yeere, as be∣fore is noted. See vers 4. 5. 7.

Vers. 12. it is the Iubile] in Greeke, it is the signi∣fication of remission. holinesse] that is, a most holy [unspec 12] yeere, to be hallowed or sanctified unto the Lord, by the obedience of these his precepts, & meditati∣on of a better rest, freedome & holynes, w^ch should be obtained by Christ, in the acceptable yeere of the Lord, Luk. 4. 18. 19. 21. out of the field] and not out of the barne; see the notes on ver. 5. and on Ex∣odus 23. 11. By this, God also led them to depend upon him for their daily bread, and not to care for the morrow, Mat. 6. 31. 34. and to w••ane them from the world, that they that buy, may bee as though they possessed not, and they that use this world, as though they used it not, 1 Cor. 7. 30 31.

Vers. 14. if ye sell] that is, if any of you: the Greeke for more plainness, changeth the number, [unspec 14] if thou sell: so after, the Greeke sayth oppresse (or 〈…〉〈…〉ing) not thou. not oppresse] or, not vexe, not make a prey. This Moses here and in the next ve••se shewe••••l to concerne both buyer and seller: so that if a man sold too deare, the buyer was oppressed; and if a man bought a thing too chcape, the seller was oppressed.

V. 15. According to] or By the number of yeeres: which two phrases doe explaine one another, and [unspec 15] are used sometime indifferently: as * 1.8 In (or by) the word of Gad, 1 Chron. 21. 19. is by another Pro∣phet set downe, * 1.9 According to the word of Gad, 2 Sam. 24. 19. And so the Greeke translateth it here, According to. So after, in vers. 50. and in Numb. 14. 34. yeeres of the revenues] that is, of the fruits: so that the land properly was not sold, but the fruits thereof, v. 16. See after on vers. 23 25. From this word yeeres, the Hebrewes gather, that Who so selleth his field, he cannot redeeme it till after two yeers, because it is said, according to the number of the yeeres of the revenues, hee shall sell unto thee. Yea though he that bought it would consent, yet he may not: till after two yeeres from the sale thereof. And the buyer must eat two revenues of two yeeres, and afterward it may bee redeemed. Therefore if the seventh yeere be one of the two yeeres, or if it be a yeere of blasting or m••ldew, it is not reckned in the number. And if hee buy it one yeere before the Iubile, bee eateth of it the second yeere after the Iubile; for it is written, THE YEERES OF THE REVENVES. Maimony in Iobel, chap. 11. sect. 9. 10. 12.

Vers. 16. the number of the revenues] that is, ac∣cording [unspec 16] to the number of yeeres of the revenues: as verse 〈◊〉〈◊〉.

Verse. 17. feare thy God] by abstaining from this evill, and doing the contrary good; for; by the feare [unspec] of the Lord, men depart from evill, Prov. 16. 6. and whereas it is said, in 1 King. 8. 40 that they may feare∣〈…〉〈…〉 as long as they live: another Prophet openeth ••t thus, that they may feare thee, and walke in thy waies as long as they live: 2 Chro. 6. 31. But the want of the feare of God, is the fountaine of evill deeds, Deut. 25. 18. Psal. 36. 2. Rom. 3. 18. So Nehemias blaming cruelty in the Iewes towards their bre∣thren, said, Ought yee not to walke in the feare of our God? Neh. 5. 9.

V. 18. my statutes] the Gr. addeth, all my st〈…〉〈…〉tes [unspec 18] and all my judgments: which addition is here imply∣ed, as elsewhere the Holy Ghost explain••••h him-selfe: for, to stablish the words of the Law: D〈…〉〈…〉 〈◊〉〈◊〉. 26. meaneth all things written in the bo••ke o〈…〉〈…〉 Law, Gal. 3. 10. and They did eate, Luk 9. 17. M••r 7. 8. is expounded, They did all eat, Mat. 14. 20. and 15. 37. & many the like. See the notes on Ex. 25. 40 in confident-safety] or, with boldnes and security. The originall word signifieth both the confidence or boldnes which men that trust in God, and walk in his wayes, have within themselves, and the safe∣ty and secure estate, wherein God serreth them; frō danger of evill. This promise is often renewed; as in Lev. 26. 5. Deut. 12. 28. & 23. 12. 28 Prov 1. 33. Ezek. 28 26. & 34. 27. 28. and under this promi••e, eternall life is figured; as is shewed on Gen. 12. 5.

Vers. 19. give] or yeeld her fruit: which was a [unspec 19] signe of Gods blessing, Lev. 26. 3. 4. Psalme 67. 〈◊〉〈◊〉 7. and a figure of heavenly blessings in Christ, Esay 45. 8. Psal. 85. 11. 12. 13. Ezek 34 26. 27. eate to the full] or, eate unto satie••••e: see the notes on Lev. 26. 5.

Vers. 20. behold we shall not sow] the Greeke 〈…〉〈…〉∣teth [unspec 20] it, if we sow not, nor gather, &c. This saying or thought of theirs, God approveth not o••: for hee teacheth men, by the s••wles of the aire, and lilies of the field, to take no thought, what to eate or drinke, or wherewith to be clothed, Matt. 6. 25. 26. &c. But preventeth the objection of hu∣mane infirmitie, by promise of extraordinary blessing, to them that obey his Law. The like hee doth in Exodus 34. 23. 24. about their going up to this solemne feasts; and in Mit∣thew 6. 33. to all that seeke his kingdome and righteousnesse.

Verse 21. will command] that is, will power∣fully [unspec 21] send: as the Greeke interpreteth, I will send: but it noteth the power and efficacie of Gods word, who sendeth his edict upon earth, and his word runneth very swiftly, Psalme 147. 15. So Moses againe speaketh of commanding the blessing, Deuteronomie 28 8. and David, in Psalme 133. 3. and of commanding salvation, Psalme 44. 5. and 71. 3. of commanding strength, Psalme 68. 29. and other things, which hee effectually pr••••••••eth and causeth to come to passe, 2 Sa∣muel 17. 14.

Verse 22. yee shall eate] This promise of [unspec 22] blessings and the fruition of them, was to en∣courage them in obedience to Gods Law; for godlinesse is profitable unto all things; having promise of the life which now is, and of that which is to come, 1 Timothie 4. 8. And God is able to make all grace abound towards us, that wee alwayes having all-sufficiencie in all things, may a∣bound to every good worke. And he that ministreth

seed to the sower; will both minister bread for your food, and multiply our seed sowen, and increase the fruits of our righteousnes, 2 Cor. 9. 8. 10.

Vers. 23. for ever] or absolutely, precisely: Hebrew [unspec 23] to binding-fast; meaning unto the buyer, as ver. 30. and this the Greeke version favoureth, translating, unto confirmation; that is, to bee firme and fast unto him that bought it, as his owne for ever. And as the originall word is sometime used for cutting off, so it may here bee Englished; and then it mea∣neth, it should not bee sold so as to bee cut off off from redemption, (as vers. 24.) or to bee abso∣lutely cut-off from the first owner. The Chaldee translateth, absolutely or properly, for the proprietie of him that buyeth the same. Hereupon Naboth would not sell his inheritance to the King, 1 King, 21. 3. See also Ezek. 48. 14 where the oblation of land given to the Priests and Levites, they might not sell it, neither exchange, nor alienate the first fruits of the land: because it was holy, unto the LORD. is mine] Though the whole earth be the Lords, and the plentie thereof, Psal. 24. 1. yet the land of Canaan was his in more speciall manner, (even as Israel to whom he gave it, was his peculiar people above others, Exod. 19. 5.) be∣cause he had sanctified it to be the inheritance of his Church here on earth, Gen. 12. 7. and a fi∣gure of the inheritance of his saints in heaven, Hebrewes 11. 9. 10. Therefore it is called THE LORDS land, Hos. 9. 3. and Immanuels (that is, Christs) land, Esay 8. 8. and the holy land, Zach. 2. 12. and so being Gods, men had no right to sell it; and it taught them, that the gift of God may not be purchased with money, Act. 8. 20. and that the heavēly heritage which he hath prepared for his in Christ, cannot bee alienated from them; but is surely confirmed in his blood, and reserved in heaven for them; unto which they shall returne at the great Iubile of his second appearing, when the trompet of God shall sound, Rom. 8. 38. 39. Iohn 10. 28. 29. 1 Pet. 1. 4. 5. 1 Thes. 4. 16. 17. sojourners with mee] that is, as the Greeke and Chaldee expound it, before me. Thus David professed, I am a stranger with thee, a sojourner as all my fathers, Psalme 39. 13. and so hee speaketh of all I••rael, in 1 Chron. 29. 15. (where in sted of with thee, he saith before thee.) So that as the hea∣thens that became proselytes, had no inheritance in the land, but dwelt therein as sojourners, so was Israel in the sight of God. Hereby he taught them, to desire and seeke a better country, that is, an heavenly; where there remaineth a rest for the people of God: Heb. 11. 13. 14. 16. 9. 10. and 4. 8. 9. See the annotations on Gen. 12. 5. and 13. 15. Some understand this with me, as if the Lord himselfe were but as a sojourner in this world, and his people with him; whereupon R. Menachem, (on this place) bringeth an exposition of more ancient Doctors thus: For ye are strangers and so∣journers with me; it is enough for the servant, that he be as his master. This may have use, if it bee referred unto Christ, and his sojourning here in our flesh; who also himselfe used this proverb unto his, saying, It is enough for the disciple, that he be as his master; and the servant, as his Lord, &c. Mat. 10. 25

Vers. 24. grant] or give a redemption, that is, suf∣fer it to be redeemed; (for giving, is often used for [unspec] suffering, as is noted on Gen. 20. 6.) And this re∣demption, is by the yeere of Iubile, when every man was to let the land returne to the owner, as being redeemed for him by the Lord. Of mens redeeming their lands by money, &c. he speaketh afterward. Hereupon the Hebrew canons say, the land of Israel, which was parted among the tribes, may not be sold for ever, Lev. 25. 23. And if a man selleth for ever, both of them [the seller and the buyer] doe transgresse against a prohibition: and it availeth them nothing; for in the Iubile, the land returneth to the owner thereof. The Iubile is above the seventh yeere, for that the Iubile letteth servants goe out free, and re∣leaseth land: and this is the right of the sale of fields, spoken of in the law, and is a thing commanded, as it is written, YE SHALL GRANT A REDEMP∣TIO•• FOR THE LAND. Maimony in Iobel, chap. 11. sect. 1. and chap. 10. sect. 16. This figu∣red the land and state of grace, which all Gods people by the Iubile of the Gospel doe returne un∣to by repentance and faith in Christ, though by their former sinnes, they have for a time deprived themselves of their inheritance in his Church, 2 Cor. 2. 7. 8. 1 Iohn 1. 9.

V. 25. waxen-poore] or brought low, as the Greeke [unspec] translateth it in v. 39. though here both the Greek and Chaldee expound it waxen poore. Hereupon the Hebrew canons say, A man may sell his house, or field of his possession, (although they returne againe un∣to him after the time,) unlesse he be a poore man, Lev. 25. 25. But sell them for to put the 〈…〉〈…〉ony in his purse, or to make merchandise with it, or to get vessels, or ser∣vants, or beasts therewith, he may not; save for food onely. Yet if hee transgresse and sell, the sale notwith∣standing is confirmed. Maim. in Iobel, c. 11. s. 3. the redeemer] the Hebrew Goel, is also a kinsman, Numb. 5. 8. Ruth 3. 9. unto whom the right or re∣deeming lands, houses, or persons doth belong, & also theavenging of their blood (if they be slaine) Num. 35. 10. Which kinsman, in this worke of re∣demption, was often a figure of Christ, who being neer unto us, and allied in the flesh (in that he rock part of the same flesh and blood with us, Heb. 2. 14.) is called our Goel, that is, Redeemer or Deli∣verer: as, the Redeemer shall come to (and out of Sion: Esay 59. 20. Romanes 26. And hee it is, that hath redeemed us, & our heavenly inheri¦tance unto us in our low depressed and poore e∣state, Hos. 13. 14. 1 Thes. 1. 10 2 Cor. 8. 9. Rom. 5. 6. 8. 10. The Hebrewes in Tan••huma upon this place, say, the Redemer thereof, this is the holy blessed (God) as it is said (in Ier. 30. 34.) their redeemer is strong, the Lord of hosts is his name, &c. he that is 〈◊〉〈◊〉 unto him, this is the holy blessed (God) as it is said (in Psal. 148. 14.) a people neere him. Thus they saw somewhat a far off; though their eyes are dark∣ned, that they cannot perceive how God was in Christ our redeemer, whom they crucified. neere unto him] or next, to weet, in blood: as Lev. ••1. 2. 3. Num. 27. 11. the sale of his brother] that w〈…〉〈…〉 his brother hath sold. This dutie of the naturall

kinsman, shadowed the duty of love which all Christians should shew one to another, by spiritual alliance; in helping to recover them that are occa∣sionally fallen, and restoring them with the spirit of ••ecknes, Gal. 6. 1. 2. 1 Ioh. 5. 16.

Vers. 26. hath attained] in Greeke, aboundeth, or, 〈◊〉〈◊〉; which word is used in Act. 11. 29. every [unspec 26] man according to his abilitie. From hence the He∣brewes conclude, that a man must redeeme it with his owne; for if he borroweth (of an other,) to redeeme it with all; they hearken not unto him. Maim. in Iobel, c. 11. s. 17. found sufficiency for] or, even the suf∣ficiency of theredemption. This the Hebrewes under∣stand to bee of such things as he hath gotten after the sale; wherefore they say, He that selleth a field of his possession, and hath hath other fields, and selleth of them fields, enough to redeeme the field which hee sold; they hearken not unto him: for it is written, AND FOVND SVFFICIENCY FOR THE RE∣DEMPTION, that is, when hee hath found some∣thing, which was not found with him, at the time of the sale. Maimony ibid. ch. 11. s. 17.

V. 27. restore the overplus] The Hebrewes explaine it thus; As if there remaine unto the Iubile ten yeeres, [unspec 27] and he selleth him his field for an hundered crownes, & ••e that bought it, hath eaten of (the fruits) of it three yeere, and then the seller would redeeme it, hee is to give ••0. crownes, and the other is to restore him his field. And so if he have eaten of it six yeeres, he is to give him fortie (crownes) and the other restoreth him the field. If he redeeme it not, but leave it in the hand of him that bought it, untill the yeere of Iubile; then it returneth to the (first) owner, without price. Maimony in Iobel, ch. 11. sect. 5.

Vers. 28. the Iubile] in Greeke, the Remission. [unspec 28] to his possession] that is, to his land, but trees and the like, are by the Hebrewes excepted. If a man sell trees; he cannot redeeme them before two yeeres, [as is before noted on vers. 15.] and if hee doe not redeeme them, they returne not to the owner, in the Iubile: for it is written, HE SHALL RETVRNE to his possession, he saith not to the trees. Maimony in Iobel, ch. 11. sect. 14. See more in Lev. 27. This retur∣ning of the poore to their possessions, figured the grace of God toward us in Christ, whereby we are restored into his favour, and shall be to his heaven∣ly inheritance, Col. 1. 12. 13. 14. and 3. 24. Ephes. 1. 10. 11. 18. 1 Pet. 1. 4. compared with Esay 60. 2••. and 61. 7. and 65. 9. Contrariwise it was a signe of wrath, when God threatned, the seller shall 〈◊〉〈◊〉 returne to that which is sold, Ezek. 7. 13.

Vers. 29. a walled city] Hebrew, citie of wall, which [unspec 29] the Greek explaineth walled; the Chaldee, compassed with a wall, the end] or, the perfection, the whole accomplishment of the yeere; in Greeke, till the yeere be fulfilled; meaning, that it might bee redeemed by the owner any time within the yeere; but not after. dayes] understand, a yeere of dayes, as the Hebrew sometime expresseth, Gen. 41. 1. mea∣ning an whole or perfect yeere, (as the next verse sheweth,) which consisteth of 365. dayes and sixe houres. Thus the sale and redemption of houses, differed from lands; w^ch in the Hebrew canons is explained thus. He that selleth an house within a citie compassed with a wall, hee may redeeme it all a twelve moneths (space) from the day that hee sold it, at any time that he pleaseth, yea though it bee the same day that be sold it. And when he pleaseth to redeeme it, he giveth all the price which be tooke. and abateth nothing to him that bought it. And his neer ki••ne may not re∣deeme it [as they might doe his land, verse 25.] but the seller himselfe, if his hand can attaine is it; and he may sell his goods to redeeme it: but hee may not bor∣row, and redeeme it therewith. If he that bought it be dead, he may redeeme it out of the hand of his sonne: so if he that sold it, be dead; his sonne may redeeme it all the twelve moneths. If the 12. moneths be out, and it is not redeemed: then it is absolutely confirmed in the hand of him that bought it. And so if he gave his house for a gift, and redeemed it not within twelve moneths, it is absolutely his to whom he gave it. If it bee leape∣yeere, [that is, a yeere of thirteene moneths, as the Hebrewes had two Adars or Februaries, by reason of odde dayes:] it is not absolutely made away till the end thereof, as it is written. TILL A WHOLE YEERE BE FVLFILLED. Lev. 25. 30. to imply the moneth that is overplus. If the twelve moneth day become, and he cannot be found that bought it, that it may be redemed from him: then (the owner) leaveth the money with the Synedrion, and breakes open the doore, and goeth into his house; and when he comes that bought it, hee goeth (to the Synedrion,) and taketh his m••ny. Ma••mony in Iobel, ch. 12. sect. 1.—7.

Vers. 30. hath not a wall] this because it seemeth contrarie to the former, is written and noted in the [unspec 30] Hebrew margine to be read, hath a wall; there be∣ing in the letters a difference, but not in the pro∣nunciation; as the like hath beene before in Exod. 21. 8. Lev. 11. 21. The Greeke and Chaldee also translate, hath a wall, and that the meaning is so, the words foregoing shew. Yet is not the text cor∣rupted, (as is observed from the Hebrewes in Ex∣odus 21. 8.) but it seemeth, may thus be reconci∣led; that if it were in a city which sometimes had a wall, but for the present had none, or very rui∣nous (as was the case of Ierusalem, 2 King. 25. 10.) then the order here set, should stand for the sale of the house. And here I will add•• what the He∣brewes write concerning this: The citie which was not compassed with a wall, at the time when Iosua conquered the land; though it bee walled now, yet it is like the houses of the villages: and the city which was compassed with a wall in Iosuahs dayes, though it ••ee not walled now, yet it is as if it were walled. And when they went into captivity, at the first desolation (of the Temple, 2 Kings 25.) the holinesse of the walled Cities which had beene in Iosuahs time, ceased: when Ezra came up, at the second com∣ming into the land. (Ezra 1.) all the walled Cities were sanctfied at that time; because their comming in in the dayes of Ezra, which was the second com∣ming, was at their comming in in the dayes of Iosuah: &c. Maimony in Iobel, chap. 12. sect. 15. for ever] or, to the cutting off of all redemption; the Greeke translateth, firmely, the Chaldee absolutely: see verse 23. And as this is ex∣presly spoken of the house, so the Hebrewes say, that gardens, and bathes to wash in, and dove∣houses,

which were within the wals of the city, these were as the houses: but fields if any were within the city, were to be redeemed as fields that were without the citie. So for Ierusalem; they say, no house might be absolutely sold in it: likewise, that an house builded upon the wall; [as was Rahabs, Ios. 2. 25.] was not as the (o∣ther) houses of a walled citie. Maim. in Iobel, c. 12. s. 11. in the Iubile] Greek, in the remission. Likewise, if one sold an house in a walled citie, and the Iubile came within the yeere of the sale, it was not returned in the Iubile; but remained in the hand of him that purchased it; till it pleased the seller to redeeme it all the yeere of the sale, or that the yeere were fulfilled, and so it was ab∣solutely gone. Maim. in Iobel. ch. 12. sect. 9.

Vers. 31. villages] or, open-places; the word is elsewhere used for Courtyards. no wall-round-about] [unspec 31] meaning a wall properly, of earth, stone or the like. For, a citie that had the gardens there∣of for a wall, or that had the Sea for a wall, was not (counted) a walled citie. No place was called a walled citie, till it had in it three villages (or courtyards) or moe; and in every of those villages, two houses or moe; and it were compassed with a wall at first, and afterward they builded villages within it. But a place that was first inhabited, and afterward walled a∣bout; or wherein there were not three villages with two houses in every of them, it was not a walled citie; but the houses therein, where as the houses of the villages. Ma∣imony in Iobel, chap. 12. sect. 13. 14. redemption shal be to it] that is, it may be redeemed at any time, at the fields before mentioned; or it may be redee∣med as the houses forementioned. Both are shew∣ed by the Hebrewes thus; He that selleth any house in the villages, or in a citie which hath no wall, as is meet for it; it may be redeemed as liketh him best, according to the law of the field, or according to the Law of the house in a walled city. As, if he will redeeme it out of hand, hee may redeeme it according to the law for hou∣ses: [that is, without abating any thing to him that bought it.] If the 12. moneths be expired, and he hath not redeemed it; loe hee may redeeme it till the yeere of Iubile, according to the law for fields. And when he re∣deemeth it, he is to count with him that bought it, and abate unto him, for the time that he injoyed it. If the Iubile come, and hee hath not redeemed it: the house returneth (to the owner) without price, after the man∣ner that fields doe. Maimony in Iobel, ch. 12. sect. 10.

Vers. 32. of the Levites] which were the sixe ci∣ties of Refuge, & forty two cities moe, (48. in all,) [unspec 32] given them to dwell in, and the suburbs of them, for to feed their cattell, Num. 35. Ios. 22. a re∣demption ever] that is, they may ever (or at any time) be redeemed by the Levites: to the Greeke ex∣plaineth it. And the Hebrewes say, The Priests and Levites may redeeme their houses in walled cities, at any time when they please, though it bee after many yeeres. Maim. in Iobel, ch. 13. sect. 7. shall be to the Levites] This caution respecteth the posses∣siōs which the Levites injoyed in their cities; and so doth that which followeth in vers. 33. that the redeemer must be of the Levites. Wherfore the He∣brewes have this rule: An Israelite which is heyre to his mothers father a Levite, he redeemeth as the Le∣vites [unspec 4] doe, though he be not a Levite; yet sieing the cities or fields are the Levites, he may redeeme (at any time) for ever. For this right dependeth upon those places, and not upon the owners. And a Levite which is heyre to his mothers father an Israelite; he redeemeth as an Is∣raelite, and not as the Levites doe: for it is not said that the Levites may redeeme at any time for ever, but in the cities of the Levites. Maimony in Iobel, chap. 13. sect. 8. 9.

Vers. 33. redeeme, of the Levites] understood, 〈◊〉〈◊〉 shal be of the Levites, and it shall not be redeemed by other Israelites. Some take redeeming here, for buy∣ing or purchasing: though I finde not the word so to meane, any other where. the sale of the house] that is, the house which is sold, as vers. 28. and the citie] the Greek translateth, and the sale of the hou∣ses of the citie of their possession, shall got out: and so it agreeth with the reason following. shall go out] unto the first owner, as ver. 28. out of the hands of any Israelite that had bought it, or of any other Levite that had redeemed it. their possession] whereas the Levites might have no part in the spoiles of the heathens that were conquered, not inheritance in the houses and lands which were di∣vided to the other Israelites, Deut. 18. 1. God gave them cities and suburbs, for them and their cattell, which was all the possession they had: therefore he confirmed this gift unto them, with a stricter law both for sale and redemption, then the Israelites had for their possessions.

Ver. 34. the field] that is, the fields: as the Greeke [unspec 34] translateth. of the suburbs] which wee three thousand cubits every way, from the wall of the city and outward; see Numb. 35. 4. 5. with the an∣notations. not be sold] this seemeth to be an ab∣solute prohibition, that though the Levites might sell their houses, yet not their lands at all: which yet was but a figurative restraint (as the other le∣gall ordinances,) untill the Iubile of the Gospel; for then, Barnabas a Levite sold his field, that hee might injoy a better inheritance among the saints Act. 4. 36. 37. Howbeit the Hebrew doctors un∣derstand this Law otherwise, and say; The Priests and the Levites, which sell any field of their cities, 〈…〉〈…〉∣ny house, &c. doe redeeme them after this manner: they sell fields, though it be neer to the Iubile, and redeeme them out of hand and they redeeme houses in the walled cities, at any time when they please, though it bee after many yeeres, Lev. 25. 32. Maimony in Iobel, chap. 13. sect. 7. And this law against selling, they expound of alteration or changing, thus: In the Levites ci∣ties, they may not make of a citie the suburbs; nor of the suburbs a citie, nor of the suburbs a field, nor of a field suburbs, as it is written, the field of the suburbs of their cities shall not be sold, Lev. 25. 34. We have beene taught, that this which is said SHALL NOT BEE SOLD, meaneth shall not be altered; but the field, and the suburbs, and the citie, shall all three of them be as they are, for ever. Maimony ibidem sect. 4. 5.

Vers. 35. waxen poore] or brought low, as vers. 25. [unspec 35] and 39. hand faileth] or, hand is moved, which the Greeke translateth, and he bee weake (or impo∣tent) in his hands by thee, that is, unable to relieve himself. This phrase is here once applied to the land, in Deut. 32. 35. and often other where to the

foot, the moving or sliding whereof, is also a de∣cay or falling into evill. strengthen him] or, take hold on him, and so confirme his weake hands; that is, as the Greeke translateth, helpe or relieve him. So God is sayd to strengthen or hold the right hand of Cyrus, when he inabled him to sub∣due nations, Esay 45. 1. so of Christ, in Esay 42. 6. and of his people, when hee helpeth them against their enemies, Esay 41. 12. 13. According to this law, is that in Deut. 15. 7. 8. 10. where God com∣mandeth to open the hand, to lend and to give unto the poore: and it is reckoned for one of the sinnes of Sodom, that shee strengthened not the hand of the poore and needy, Ezek. 16. 49. even the stran∣ger] that is, though he be a stranger, and none of thine owne nation: or, as the Greeke translateth, thou shalt helpe him as a stranger and saj••urner. Wher∣by God may intend the naturall Israelites, which were but strangers and sojourners with him, verse 13. which is also the state of all the Saints on earth, 1 Pet. 2. 11. that he may] or, and hee shall live: so the Gr. saith, and thy brother shall live with thee. By living, is meant the recovering of him-selfe out of his miserie, as elsewhere life is opposed to sicknesse, ruine, and other miseries, Esay 38. 9. Nehem. 4. 2. 1 Chron. 11. 8. Gen. 45. 27. There∣fore God commandeth to let the poore man have sufficient for his need, Deuteronomy 15. 8. see the annotations there. Hereby also was figured, that such as are poore in spirit, ought to bee comforted: and such as are impoverished by sinne, should bee sought after for their recovery, by admonition, ex∣hortation, prayer &c. that life may be given them; 1 Thes. 5. 14. 1 Ioh. 5. 16. Iam. 5. 16. 20.

V. 36. biting-usurie] of this, see what is noted on [unspec 36] Ex. 22. 25. increase] or multiplication, overplus; that is, when one taketh more then he lent. So in Ezek. 18. 8. 13. 17. Spirituall usury and exaction (which under this Law is also forbidden) is when the Law is urged upon the conscience of repen∣tant sinners, more then is meet; whereby his life with God (which is by faith in Christ,) is empea∣ched: or when the rudiments of the Law (which Christ hath freed his people from,) are layd as a yoke upon their neckes, and burden upon their consciences; both which are hinderances of that true life and joy, which God by the Gospel and Spirit of his Sonne, ministreth unto the Saints, Matth. 18. 28.—33. Gal. 2. 14.—21. and 4. 9. 10. 11. and 5. 1. 2. &c. Acts 15. 1. 10. 11. Esay 9. 8.

Vers. 39. waxen poore] in Greeke, be humbled, or, [unspec 39] brought low: as vers. 25 be sold] for extreame povertie, debt, or theft; as 2 King. 4. 1. Exod. 22. 3. See the notes on Exod. 21. 2. not serve thy selfe] in Greeke, hee shall not serve thee. of a servant] of a slave, or bondman, as to compell him to doe base and slavish works. The Hebrewes say, It is unlawfull for an Israelite when he buyeth any He∣brew servāt to make him serve in things vile, which are proper for servants (or slaves) to doe; as to cary his ves∣sells after him to the bath, or to untie his shoes &c. Lev. 25. 49. Which is to be understood of an Hebrew servāt, because his soule is east downe by his sale: but an Israe∣lite which is not sold, it is lawfull to use his ministerie as a servants; for lo he doth not such worke but willing∣ly and of his owne minde. Maimony tom. 4. treat. of Servants, chap. 1. sect. 7. This Law Solomon kept, as it is said, but of the sons of Israel did Solomon make no servant: but they were men of warre, & his ser∣vants, & his princes, & his captatins, &c. 1 Kin. 9. 22.

Vers. 40. as a sojourner] in Greeke, or a sojourner: [unspec 40] meaning that he should be used kindly, reverent∣ly, and as a brother, vers. 46. The Hebrew canons say, Every Hebrew servant or handmaid, their master is bound to make them equall to himselfe in meat, in drinke, in clothing & in dwelling; as it is said (in Deut. 15. 16.) because he is well with thee: so that thou maist not eate white bread, and he eate browne bread; or thou drinke old wine, and he drinke new; or thou sleepe on a fetherbed, and he sleepe on straw, &c. Hereupon they say, who so buyeth an Hebrew servant, buyeth himselfe a master: &c. Neverthelesse it is necessary that the ser∣vant behave himselfe with a servants behaviour, in those services which he doth unto him. Maim. in Ser∣vants, ch. 1. s. 9. yeere of Iubile] which was the yeere of liberty for all manner Hebrew servants: therefore, No Hebrew maid, or Hebrew manservant was in use (in Israel) but at the time when the Iubile was in use: whether it were a servant that sold him-selfe, or that was sold by the Synedrion. Maimony in servants. chap. 1. sect. 10.

Vers. 41. goe out from with thee] the Greek saith, he shall goe out to remission, (into liberty.) For what [unspec 41] cause, or after what sort soever he hath beene sold, the Iubile released him: which was a figure of the time of grace, whereby now Christ hath freed us from the servitude of sin and Satan: Ioh. 8. 32. 36. Rom. 6. 14 18. The Hebrew doctors say, He whom the Synedrion sold, served six yeeres (Exod. 21. 2.) from the day of his sale; and in the beginning of his seventh yeere, hee went out a free man. If the yere of release (Deut. 15. 1.) Fel within those six yeers yet he did serve therein: but if the yeere of Iubile fel in them, though he were sold but a yeer before the Iubile, he goeth out free. (Lev. 25. 40. 41.) A man may soll himselfe for mee then six yeeres; if he sell himselfe for 10. or 20 yeeres, and the Iubile fall out, though within a yeere, he goeth out at the Iubile. If a man have sold himselfe or beene sold by the Synedrion, and he runs away: he is bound to make up the six yeeres; but if the Iubile fall, he goeth out free. If he have been sicke, either by a continued sicknes yeere after yeere, or beene sicke by fits; if the whole time (of his sicke∣ne) be lesse then foure yeers, they are reckned among the six (yeeres service:) out if he have been foure yeers sick. he is bound to make good all the dayes of his sicknes as it is written (Lev. 25. 40.) As an hireling, as a sojourner: if the Iubile fall, he goeth out. Maim. in Servants, ch. 2. sect. 2. 3. 4. 5. his sons with him] that is, his chil∣dren (as the Greek translateth,) whether sonnes, or daughters. In Exod. 21. 3. there is the like, for his wife. And by the parable in Matth. 18. 25. it seemeth that in Israel men might be sold for debt, they, their wives, and their children, and all that they had: and in 2 King. 4. 1. the credit or would take the children bondmen, for their fathers debt. Howbeit the Hebrew Doctors understand these otherwise, saying; Every Hebrew servant, his master is bound to finde his wife meat &c.

and so he is bound to finde his sons and daughters meat. Of him whom the Synedrion sold, it is said (in Exod. 21. 3.) if hee were the husband of a wife, then his wife shall goe out with him. If thou thinkest that when hee was bought, his wife became a servant; it is not so: but to teach that his master was bound to give her food. And of him that sold himself, it is said (in Lev. 25. 41.) he and his sons with him. And of him that was sold to an heathen, it is said (in Lev. 25. 54▪) he and his sonnes with him. Whether they were the wife and children which he had at the time when he was sold; or wife and children which he had after he was sold, so that he tooke her with his masters consent; but if he tooke her without his consent, his master is not bound to finde her meat. Though his master bee bound to finde his wife and chil∣dren meat, yet hath hee nothing of the labours of their hands, but the wives labours are her husbands: and whatsoever is due from a husband to his wife, is due to her, forasmuch as he is an Hebrew servant. Maimony, treat. of Servants, ch. 3. sect. 1. 2.

Vers. 42. my servants] their redemption from Pharaoh, figured the redemption from Satan by [unspec 42] Christ; and their freedome, that of which it is said, ye are bought with a price, ••ee not the servants of men▪ 1 Cor. 7. 23. and now being made free from sinne, and made servants to God; ye have your fruit unto holinesse, and the end everlasting life, Rom. 6. 22. the sale of a servant] that is, not after the manner that ser∣vants (or slaves) are sold in the market, publikely; but privately and by way of honour, Maimony in Ser∣vants. ch. 1. sect. 5.

Ver. 43. with rigour] as the Egyptians ruled over Israel, Exod. 1. 13. The Hebrewes describe it thus: [unspec 43] What is rigorous service? It is service which is not de∣termined, and service whereof there is no need: but (the masters) purpose is to make him worke, and onely that he should not cease. Hereupon our wise men have said, that (the master) should not say unto him, Digge under the vines untill I come; for loe he giveth him no deter∣mined stint: but hee is to say unto him, dig till such an houre, or unto such a place. And so hee may not say to him, Dig this place; when there is no need to doe it, &c. Maimony in Servants, chap. 1 sect. 6. But this rigor, fiercenesse or crueltie here forbidden, extendeth for∣ther, even to all overmuch labour, above that which is meet, and they are able; as the Greeke here translateth, Thou shalt not racke him (or afflict, torment him) with labour: beating if their worke be not done, Exod. 1. 14. and 5. 7. 8. 14. and threat∣ning with hard words; Ephes. 6. 9. and the like. feare thy God] and thereby abstaine from this evill: see verse 17.

V. 44. of the heathens] as the Hebrew servants set [unspec 44] at liberty by the Iubile, figured Gods elect, set free by Christ: so the heathens brought into subjecti∣on and bondage, may figure the reprobates, whom Christ and his people shall rule with an yron rod, Psal. 2. 9. Rev. 2. 26. 27. Or, being understood of such servants as were bought and brought unto the faith of God, & were circumcised, (as in Gen. 17. 27.) it might foreshadow the conversion of the heathens, and bringing them into the perpe∣tuall service of Christ and his Church; Esay 56. 3. 6. 7. and 60. 3. 7. 10. 12. Compare that promise made by the Prophet, The Lord will have mercy 〈◊〉〈◊〉 Iakob, and will yet choose Israel, and set them in the•••• own land; & the strangers shall be joyned with them, & they shall cleave to the house of Iakob. And the peoples shall take them, and bring them to their place: and the house of Israel shall possesse them in the land of the Lord, for servants and handmaids, and they shall take them captives, whose captives they were; and they shall rule over their oppressors, Esay 14. 1. 2.

Verse▪ 45. of the sojou••n••••s] or, of the stranger▪ inhabitants; meaning such as were in the land, but [unspec] not joyned to the Church of Israel; as the Chal∣dee paraphrast here calleth them uncircumcised so∣journers: these sojourners are opposed to the hea∣thens out of the land, round about them, verse 44. that doe sojourne] or, that are strangers: in Greeke, that are among you. of their fa••••the] in Chaldee, of their seed. And this might bee, if the mother onely were a stranger. An Israelite, the lyeth with a Canaanitish bondwoman, for as much as she is a bondwoman, he begetteth a Canaanite 〈◊〉〈◊〉 every respect; and he is fold and bought, and made to ser•••• for ever, as other bondmen. Maimony in Servants▪ chap. 9. sect. 1. which accordeth with that law in Exod. 21. 4.

Vers. 46. as an inheritance for your sonnes] the Greeke translateth, you shall divide (or impart) them [unspec] unto your children. These words, possession and ••••∣heritance, applyed thus to servants; meane their subjection under their masters; according to which phrase, God is said to inherite in all nations, Ps. 82. 8. and Christ, to have the heathens &c. for his inhe∣ritance and possession, Psal. 2. 8. And in saying for your sons, hee implieth a prohibition to sell the•• to strangers, especially if the servant were turned to the faith; and by the Hebrew canons, hee that sold his servant to the heathens, the servant were out free, and his master was compelled to redeeme him out of the heathens hand. Maimony in Ser∣vants, ch. 8. s. 1. for ever] they and their 〈…〉〈…〉∣dren after them, are bondmen; until they be made free. They were free by Gods Law, if their master had maymed them, as Exod. 21. 26. 27. and by the Hebrew canons, their freedome might be bought by themselves, or their friends: Maimony in Ser∣vants, chap. 5. sect. 2. serve your selves] o••, bring them into servitude, use them as servants. not rule over him] in Chaldee, not serve your selves with him: in Greek, not racke (or afflict) him with la∣bours; as vers. 43. But might they then rule over the heathens with rigour? The Hebrewes say, It is lawfull to make a Canaanitish servant serve with ri∣gour: but not with standing this right, it is the property of mercy, and way of wisedome, that a man should bee compassionate, and follow justi••••, and not make his yoke heavie upon his servant, nor afflict him. And to give him meat and drinke of all sorts. The first wise men, used to give their servants of all meats that they did eat themselves; and they gave their beasts and their ser∣vants meat, before they themselves did eat▪ Loe he s••••th (in Psalme 123. 2.) as the eyes of servants, unto the hand of their masters, as the eyes of a mayden, un∣to the hand of her mistresse: Also they used not a ser∣vant contēp••••ously, by hand, or by words: the seript••••••

giveth them for service, not for shame and contempt. And let him not much crie out against him, or shew in∣〈…〉〈…〉, but speake gently to him, and heare his plea▪ 〈◊〉〈◊〉 s•• it is expressed in the good wayes of Iob, for which be commendeth himselfe. If I despised the cause of my servant or of my handmaid when they contended with 〈◊〉〈◊〉▪ did not ••e that made me in the wombe, make him, &c. Iob▪ 31. 13. 15. Ne••••her should cruelty and hard∣nesse be found, s••ve among the idolatrous heathens: but th•• s••••do•• Abraham our father, upon whom the blessed God hath poured out the good things of his Law, and commanded them stat••••es and judgements which are righteous; they shall be mercifull towards all. And so a∣mong the properties of the holy blessed God, which we are commanded to imitate, he saith, His tender mercies are over all his workes, (Psal. 145. 9.) and who so sheweth mercy, mercy shall be shewed unto him, &c. Maimony treat▪ of Servants, chap. 9. sect. 8.

Vers. 47. the stranger] which the Chaldee ex∣poundeth, the uncircumcised: so after. doe at∣taine] [unspec 47] in Greeke, doe finde, to weet, enough to buy a poore Israelite; that is, if he be rich and able: so in verse 26. and 49. the stocke] or, the stumpe, as this word is Englished in Dan. 4. 15. that is, any of the linage or kinred remaining. The Chaldee translateth, to the Aramite (that is, to a paynim or ••eathen,) of the familie of a stranger (or Pros••lyte:) meaning one that was of a proselytes stocke, but was not himself a proselyte, or of the faith of Israel.

Vers. 48. redemption shall be to him] that is, hee [unspec 48] shall have right to be redeemed. his brethren] that is, his kinred; as is after explained.

Vers. 49. his uncle] in Greeke and Chaldee, his [unspec 49] fathers brother. his hand hath attained] to weet, wealth enough; if he be able of himselfe. The He∣brew canons say, He that is sold to a stranger, if his owne hand attaine not to redeeme himselfe, his kinred are to redeeme him; and one kinsman before another, as it is said, his uncle, or his uncles sonne, &c. And the Syne∣drion are to compell his kindred to redeeme him, that he be not drowned (or swallowed up) among the heathens. If his kinred redeeme him not, or his owne hand cannot attaine to i••▪ every man of Israel is commanded to redeem him. And whether his kinred doe redeeme him, or a∣ny other man, he is to goe out free, [and not to be a ser∣vant to him that redeemed him.] And he may bor∣row, for to ••••deeme himselfe from an heathen, and hee may redeeme by the halfe (or in part.) But hee that is sold to an Israelite, his kinred may not redeeme him, neither may ••e borrow to redeeme himselfe; neither is re∣deemed by the halfe (or part,) but if his hand be able to give according to the yeeres that remaine, hee may give and goe out, otherwise he goeth not out. Maimon. in Ser∣vants, chap. 2. sect. 7. A practise of this, we finde in Nehem. 5. 8. We, after our abilitie, have redeemed our 〈◊〉〈◊〉 the Iewes, which were sold unto the heathen: and will you even sell your brethren? or shall they be sold 〈◊〉〈◊〉 us?

Vers. 50. with him that bought him] This is a com∣mon [unspec 50] equitie; whether he had sold himselfe to an Israe∣lite, or to an heathen, or had beene sold by the Magi∣strates, hee aba••ed of his redemption, and went out, Maimony ibidem, chap. 2. sect. 8. the money] Hebr. the silver: this the Hebrewes hold strictly, to be money, not moneyes worth, as fruits, vessels, or the like. Maimony ibidem, chap. 2. sect. 8. dayes of an hired servant] that is, a precise or set number of dayes, not more nor fewer. So this phrase elswhere noteth, as in Iob. 7. 1. 2. Is there not an appointed time to man upon earth? and are not his dayes like the dayes of an hireling? &c. And in Esa. 16. 14. In three yeeres, as the yeeres of an ••ireling: and in Esa. 21. 16▪ yet a yeer; according to the yeeres of an hireling: that is, precise∣ly, without longer day.

Vers. 52. according to his yeeres] As▪ if hee had sold [unspec 52] himselfe for an hundred (crownes,) and there remained unto the ••ubile from the yeere of his sale, ten yeeres: hee shall re••kon ten (crownes) for every yeere that hee hath served him, and abate the price of them, and returne the rest in money, Maim. in Servants, chap. 2. sect. 8.

V. 53. As an hired servant of the yeere, by the yeere] [unspec 53] that is, as a yeerely hireling: see verse 50. before thine eyes] that is, thou shalt not suffer the stranger to rule over him with rigour, and thou winke at it. But every Israelite was bound to forbid: him this; and because it was a stranger that dwelt in the land, the Magistrates of Israel, might restrain him from rigour.

V. 54. by these] Greeke, by these things (or means:) [unspec 54] that is, neither by others, nor by himselfe, before the Iubile. of Iubile] Greeke, of Remission: which was a yeere of full discharge of all servants from the hands of al other masters, that they might be the Lords, and serve him onely. Which thing Christ hath fulfilled for us in truth, who dying in the last Iubile, the acceptable yeere of the Lord; hath set us free from all sinfull servitude; that sinne should reigne no more in our mortall bodie, nor wee obey it in the lusts thereof; but present our selves unto God, as those that are alive from the dead; and our members as instruments of righte∣ousnesse unto God, Rom. 6. 11. 12. 13. Ioh. 8. 34. 36. Heb. 2. 14. 15.

CHAP. XXVI.

1, God forbidding Idolatrie, commanded true religi∣on. 3, Promiseth blessings to them that keepe his com∣mandements. 14, Threatneth curses to those that break them. 21, And as their stubbornesse increaseth, so shall his plagues. 40, He promiseth to remember his cove∣nant at last, towards them that repent.

YE shall not make unto you, Idols; nei∣ther [unspec 1] shall ye reare up unto you, a gra∣ven thing, or a pillar, neither shall ye set, any stone of imagerie, in your land; to bow downe your selves unto it: for I Ieho∣vah, am your God. Ye shall keepe, my Sab∣bathes; [unspec 2] and reverence, my Sanctuarie: I am Iehovah.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

IF ye shall walke, in my statutes: and keepe, [unspec 3] [unspec 4] my comendements; and doe them. Then I will give your raines, in their season, and the land shall give, her increase; and the trees of the field, shall give their fruit. And your [unspec 5] threshing, shall reach unto the vintage; and the vintage, shall reach unto the sowing∣time: and ye shall eat your bread, to the full; and dwell in confident-safetie, in your land. And I will give peace, in the land; and yee [unspec 6] shall lye-downe, and none shall make you a∣fraid: and I will cause the evill beast to cease, out of the land; and the sword, shall not passe through your land. And ye shal pursue, your [unspec 7] enemies: and they shall fall before you, by the sword. And five of you, shall pursue an [unspec 8] hundred; and an hundred of you, shall pur∣sue ten-thousand: and your enemies shall fall, before you, by the sword. And I will have-respect unto you; and make you fruit∣full; [unspec 9] and multiplie you: and establish my co∣venant with you. And ye shall eat old store, very-old: and bring-forth the old, because of [unspec 10] the new. And I will set my Tabernacle, a∣mongst [unspec 11] you•• and my soule, shall not lothe you. And I will walke, among you; and will [unspec 12] be to you, a God: and you, shall be to mee a people. I am Iehovah your God, which brought you forth, out of the land of Egypt; [unspec 13] from being servants to them: and I have bro∣ken the staves of your yoke, and made you goe, upright.

But if ye will not hearken, unto me: and will not doe, all these commandements. [unspec 14] And if yee shall despise my statutes; and if your soule loath my judgements: so that yee [unspec 15] doe not, all my commandements; that yee breake, my covenant. I also will doe this un∣to you; I will even appoint over you suddain∣tertour, [unspec 16] the consumption, and the burning∣ague; that consume the eyes, and pine-away the soule: and ye shall sow your seed, in vain; and your enemies, shall eat it. And I will set [unspec 17] my face, against you; and ye shall be smitten, before your enemies: and they that hate you, shall rule over you; and yee shall flee; when none pursueth you.

And if yet for these, yee will not hearken [unspec 18] unto me: then I will adde to chastise you, se∣ven times for your sinnes. And I will breake, [unspec 19] the excellencie of your power: and I will make your heavens as yron; and your earth, as brasse. And your strength shall be spent in [unspec 20] vaine: and your land shall not give, her in∣crease; and the trees of the land, shall not give their fruit.

And if ye walke with me, contrarie; and [unspec] be not willing to hearken unto me: then I will adde plagues upon you; seven times, ac∣cording to your sinnes. And I will send a∣mong [unspec] you, wilde-beasts of the field, which shall robbe you of your children; and cut-off your cattell; and make you few: and your wayes, shall be desolate.

And if by these, ye will not be chastised, [unspec] by me: but will walke with mee, contrary. Then will I also, walke with you, contrary: [unspec] and even I, will plague you; seven times, for your sinnes. And will bring upon you, a [unspec] sword; that shall avenge, the vengeance of the covenant; and ye shall be gathered, into your cities: and I will send the pestilence, a∣mong you; and yee shall bee given, into the hand of the enemie. When I shall breake un∣to [unspec] you, the staffe of bread; then ten women shall bake your bread, in the oven; and they shall returne your bread, by weight, and yee shall eat, and not be satisfied.

And if for this, ye will not hearken unto * 1.10 me: but will walke with me, contrary. Then I will walke with you, in wrath contrary; and I, even I will chastise you; seven times for your sinnes. And ye shall eat, the flesh of [unspec] your sons: and the flesh of your daughters, shall ye eat. And I will destroy your high [unspec] places; and cut-downe your Sunne-images: and cast your carkasses, upon the carkasses of your filthy idols: & my soule shall loath you. And I will make your cities, a wast; and will [unspec] make-desolate, your Sanctuaries: and I will not smell, the smell of your rest. And I, will [unspec] make the land desolate: and your enemies, which dwell therein, shall be astonished at it. And you, will I scatter among the heathens; [unspec] and will draw out a sword, after you: and your land, shall be desolate; and your cities, shall be a wast. Then, shall the land injoy, her [unspec] Sabbathes; all the dayes that it lyeth-deso∣late; and you, in your enemies land: then, shall the land rest, and injoy her Sabbathes. All the dayes that it lyeth-desolate, it shall [unspec] rest: for that it rested not, in your Sabbathes, when ye dwelt upon it. And they that are [unspec] left of you, I will even bring a softnesse, into their heart; in the lands of their enemies: and the sound of a driven leafe, shall pursue then; and they shall flee as fleeing from a sword, and shall fall, when none pusueth. And they [unspec] shall fall, every man upon his brother, as be∣fore a sword, when none pursueth: and yee shall not have, power-to-stand; before your

enemies. And ye shall perish among the hea∣thens: and the land of your enemies, shall 〈◊〉〈◊〉 you up. And they that are left of you, shal [unspec] pi••e away in their iniquity, in your enemies lands: and also, in the iniquities of their fa∣thers, they shall pine-away with them. And if they shall confesse their iniquity, and the [unspec] iniquity of their fathers; with their trans∣gression, which they transgressed against me: and also, that they have walked with me, contrary. And that I also, have walked [unspec 41] with them, contrary; & have brought them, into the land of their enemies: if then, their uncircumcised heart, be humbled; and then, they accept of their iniquitie. Then will I [unspec 42] remember, my covenant with Iakob: and also, my covenant with Isaak, and also my covenant with Abraham, will I remember, and I will remember the land. And the land, [unspec] shall be left of them, and shall injoy her Sab∣baths, while it lyeth-desolate, without them; and they, shall accept of their iniquitie: be∣cause even for-because, they despised my judgements; and their soule loathed my sta∣tutes. And yet for all that, when they be in [unspec 44] the land of their enemies; I will not despise them nor loath them, to consume them; to breake my covenant, with them: for, I am Iehovah, their God. But I will remember [unspec 45] unto them, the covenant of their Ancestors: them whom I brought forth, out of the land of Egypt, before the eyes of the heathens; to be unto them, a God; I Iehovah. These, are the Statutes and the Iudgements, and the [unspec 46] Lawes; which Iehovah gave, betweene him and the sonnes of Israel: in mount Sinai, by the hand of Moses.

Annotations.

IDols] in Hebrew Elilim, that is, Vanities or things [unspec 1] of nought: in Greeke, things made-with hands. Of these and the making of them, see the notes on Levit. 19. 4. and Exod. 20. 4. graven thing] which the Chaldee expoundeth an image: see Ex∣od. 20. 4. pillar] or statue, or standing-image; which hath the name of setting-up, or standing; and seemeth to have beene usually of stone; as Iakob set up a stone for a pillar, Gen. 28. 18. and 35. 14. And pillars were set up either for civil moniments; as was the pillar on Rachels grave, Gen. 35. 20. and Absoloms pillar, 2 Sam. 18. 18. or for religious mo∣niments, as were altars; Gen. 35. 14. Esa. 19. 19. these latter are here forbidden, after that God had appointed the place and ordinances of his worship; and he signifieth his hatred of them, in Deut. 16. 22. Yet were they used, not onely by the heathens, as in Egypt, Ier. 43. 13. but by the idolatrous Israe∣lites, 1 King. 14. 23. 2 King. 17. 10. The Hebrewes say, Matsebah (the Pillar or Statue) which the Law forbiddeth, is a building (or edifice,) by which all doe gather themselves together, though it be to serve the LORD; because such was the manner of Idolaters; and who soreareth up a pillar, is to be beaten. Maimony treat. of Idolatrie, chap. 6. sect. 6. And Sol. Iarchi on Deut. 16. 22. saith; Matsebah (the Pillar) is a stone to offer upon; though it bee to (the God of) hea∣ven. set] or put, lay: Hebr. give. Whereby also he may forbid the sufferance of such in their land; for elsewhere they are willed to destroy their pi∣ctures, Num. 33. 52. and giving is often used for suf∣fering, see Gen. 20. 6. stone of imagerie] or, stone of picture, or of figure, that is, any pictured or figured stone, or image of stone: the Chaldec calleth it stone of adoration (or of worship) upon or unto which they used to bow downe. Of this word, pictures have their name, Num. 33. 52. Esa. 2. 16. The Hebrewes understand this of such stones as wherewith they used to pave their holy places, and bow downe upon them to serve their Gods. The stone of image∣rie spoken of in the Law, although a man bow down him-selfe thereupon unto God, he is to be beaten: because it was the manner of Idolaters, to lay a stone before (the I∣doll,) and to bow downe upon it; therefore they might not doe so unto the LORD. Maimony treat. of Idola∣trie, chap. 6. sect. 6. 〈…〉〈…〉 in your land] The He∣brewes understand this Law, of stones upon which they worshipped; doe by the land here, understand all other places save the Sanctuarie, which was pa∣ved with stone, upon which they bowed downe. In the Sanctuarie it was lawfull to bow downe upon the stones; as it is written IN YOVR LAND: in your land ye may not bow downe upon stones, but ye may bow downe upon the stones wherewith the Sanctuarie is pa∣ved. And for this cause, all Israel are wont to lay matts or some such thing, in the Synagogues which are paved with stone; to make a separation betweene their faces and the stones, &c. Maimony ibidem sect. 7. But this seemeth to savour of superstition, for God forbid∣deth not stones simply, but stones of imagerie, which were pictured or graved with figures. unto it] or, upon it; for so both the Hebrew and Chaldee may be Englished; but the Greeke translateth unto it. And the Hebrew doctors, understanding it to be a prohibition of bowing downe upon any such stone, though unto the true God, doe determine the punishment to bee beating by the magistrate: whereas if they bowed upon it to an idoll, they were stoned to death (according to the law in Deut. 13. 10.) Maimony treat. of Idolatrie, ch. 6. sect. 6. 8.

Vers. 2. Sabbathes] in Chaldee Sabbath dayes: see [unspec 2] Levit. 19. 3. 30. reverence] or feare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see Levit. 19. 30. where these lawes were before given; and are here repeated, as generals implying all other re∣ligious duties, because God would by promises and threatnings confirme his whole Law, & binde his people to the more carefull obedience.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the three and thirtieth Section or Lecture of the Law, after the Hebrewes computation: whereof see Gen. 6. 9.

Vers. 3. Walke in my statutes] This maketh men [unspec 3] just before God, Luk. 1. 6. and if the Law could give

life, (and were not weake through the flesh, Rom. 8. 3.) verily justice should have beene by the Law, Gal. 3. 21. but when the commandement commeth, Sinne reviveth, and man dyeth, Rom. 7. 9. There∣fore by the workes of the Law, there shall no flesh be justified in Gods sight. Rom. 3. 20. but she just shall live by faith, Gal. 3. 11. and by faith this condi∣tion here required, is fulfilled; as Enorh walked with God, Gen. 5. 24. when hee pleased him by faith, Heb. 11. 5. 6. This then according to the let∣ter, is legall; and promiseth life to them which doe these things, Rom. 10. 5. but spiritually leadeth unto Christ, who is the end of the Law, for justice to every one that beleeveth, Gal. 3. 24. Rom. 10. 4.

Vers. 4 your raines] in Greeke, raine unto you: hee meaneth the raine of the land, the first raine and the [unspec 4] latter raine, whereof see Deut. 11. 14. These none can give but God, Ier. 14. 22. they figured spirituall blessings, by the doctrine of the Gospell of Christ, Deut. 32. 2. Psal. 72. 6. 2 Sam. 23. 4. their sea∣son] that is, due season; so they make the earth fruit∣full: and are of the Lords good treasure, which hee openeth unto men, Deut. 28. 12. and should move them to feare him, Ier. 5. 24. her increase] or her fruit; which is an effect of the raine, through Gods blessing; for when the showers of blessing come in their season, the tree of the field yeeldeth her fruit, and the earth her increase, Ezek. 34. 26. 27. And this is spiritually applied to our earthly na∣ture, made fruitfull unto God through the raine and dewes of his graces, and so it receiveth of him a blessing: Ps. 67. 7. and 85. 12. 13. Heb. 6. 7. 8. Of the Hebrewes, R. Menachem here saith, the land hath a mysticall signification of the land that is on high.

Vers. 5. reach unto the vintage] or, to the grape-ga∣thering: meaning hereby large blessings, with a bun∣dance [unspec 5] and variety of fruits, continued one after another. The like figurative promises are given to the Church under the Gospell, in Amos. 9. 13. say∣ing, The plowman shall overtake the reaper, and the treader of grapes, him that soweth seed. to the full] or, to satietie: this signifieth abundance from God, Ioel 2. 26. and contentation in men; as they that are never content, are said not to know satietie, Esa. 56. 11. and when God withholdeth increase, they eat, but not to satietie: Hag. 1. 6. Thus God fed them with Manna to the full, Exod. 16. 8. and pro∣miseth so to feed the poore & meeke under Christ, Psal. 13••. 15. and 22. 27. The just eateth to the satie∣tie of his soule: Pro. 13. 25. in confident safety] or, in hopefull securitie, safely. The Hebrew Betach sig∣nifieth trust, hope, or confidence, Act. 2. 26. from Psalme 16, which ought to be in God, Psal. 40. 5. whereupon followeth safety through his defense, as the Greeke here translateth, ye shall dwell in safe∣ty; and so men are secure and bold, without feare of disturbance; Gen. 34. 25. as in Psal. 78. 53. Hee led them with confident safety; and they dreaded not. This as it is a blessing which God onely giveth, Psal. 4. 9. so it is promised to the obedient, Prov. 21. 33. and is performed to such as are in the sheepe∣fold of Christ, Ezek. 34. 25. 27. 28.

Vers. 6. peace] This though generally it signifieth [unspec 6] all prosperitie, yet sometime it is specially opposed to the sword, Matth. 10. 34. and unto warre, Psal. 120. 7. which seemeth to be that which is intended here, as the former was against famine. none shall make you afraid] This God promiseth to fulfill under Christ, Ieremie 30. 10. Ezekiel 34. 28. Mich. 4. 4. cause the evill beast to cease] that is, as the Greeke translateth, I will destroy evill beasts; one being put for a multitude, or many; and cea∣sing being used for utter abolishing, as in Exod. 12. 15. Psal. 119. verse 119. or at least, for repressing their rage and furie: for in Israel, Lions, Beares, and the like, sometime destroyed the inhabitants, 2 King. 17. 25. 26. and 2. 24. This promise is appli∣ed also to the Church under the Gospell, Ezek. 34. 25. So in Iob 5. 23. the beasts of the field shall be at peace with thee. The contrary followeth in verse 22. By the evill beasts, R. Menachem here understan∣deth mystically vicious lusts, the powers of unclean∣nesse, which flew from the uncleane Spirit; that they shal not prevaile to pollute the land which is on high. So they seeme to call our nature regenerate, as the Apostle calleth the Church, Ierusalem which is on high, Gal. 4. 26. the sword] used ordinarily for warre, when it is spoken of men; but the Lords sword, is explained to be the pestilence, 1 Chro. 21. 12. which may specially be intended here; and so God promi∣seth blessings, opposed to his foure sore judgements, which are the sword (or warre) the famine, the evill beast, and the pestilence, mentioned in Ezek. 14. 21. and Revel. 6. 8. Or, if we understand this sword for warres; then under peace aforesaid, may the pro∣mise be implyed against the sword of the Lord the pestilence. These blessings; though they concerne this life, yet the end of them is to lead to life eter∣nall; so the Hebrewes of old understood them, as their later doctors (though wandring out of the way of life) doe witnesse, saying: The holy blesed (God) hath given us a Law, which is the Tree of life; and whosoever doth all that is written therein, and know∣eth him with a perfect knowledge, shall thereby be made worthy of the life of the World to come &c. And he hath promised us in the Law, that if wee doe it with joy and goodnesse of soule, and exercise our selves in the ••••••∣dome thereof continually; he will remove from us, al things that may let us from doing it, as sicknesse, and warre, and famine, and the like. And he will supply us with all good things, that may strengthen our 〈◊〉〈◊〉 to doe the Law, as satietie and peace, and store of silver and gold; that we be not imployed all our dayes, in the things which the body hath need of; but may be made fit to 〈◊〉〈◊〉 wisedome, and to doe the Commandements, that we may be worthy of the life of the world to come. Maimony in treat. of Repentance, chap. 9. sect. 1. Thus they followed after the Law of righteousnesse, but at∣tained not to it, because they sought it not by 〈◊〉〈◊〉 in Christ, but as it were by the workes of the Law; 〈◊〉〈◊〉 they have stumbled at the stumbling stone, Roman 9. 31. 31.

Vers. 8. five of you shall pursue a hundred] This pro∣mise is inlarged in Ios. 23. 10. One man of you 〈◊〉〈◊〉 pursue a thousand: and was notably performed it Davids Worthies, 1 Chron. 11. of whom some one lift up his speare against eight hundred, and slew three hundred at one time, 2 Sam. 23. 8. 18. 1 Chro.

11. 11. Three men brake through the host of the Philistines, 1 Chron. 11. 18. Of the Gadites, there were men that had faces like the faces of Lyons, and were as swift as the Roes of the mountaines, 1 Chron. 12. 8. And David himselfe celebrateth this mercy, I pursued mine enemies, and overtooke them: and turned not, till I had consumed them: Psal. 18. 38. 2 Sam. 22. 38. See also Deut. 32. 30.

Vers. 9. I will have respect] or turne my face, in Greeke, I will looke upon you and blesse you: and the [unspec 9] Chaldee expoundeth it, I will have respect by my word to doe good unto you. For this grace David pray∣ed, Psal. 25. 16. and 69. 17. and when God delive∣red Israel from their enemies, it is said, hee had re∣spect unto them, because of his covenant, &c. 2 King. 13. 23. The contrary hereto, is the hiding of Gods face, Deut. 32. 20. fruitfull] or, to increase; as he had done before in Egypt, Exod. 1. 7. This bles∣sing is acknowledged, in Nehem. 9. 23. Their chil∣dren thou multiplyest, as the starres of heaven: and promised to be again under Christ; I will bring (my sheep••) againe to their folds, and they shall be fruitfull and increase: Ier. 23. 3. establish my covenant] that is, faithfully keepe, and continue to doe the things which I have promised: see the notes on Gen. 6. 18.

Vers. 10. very-old] in Greeke, old of old things: this respecteth the increase of their land, as the [unspec 10] 〈◊〉〈◊〉 did of their bodies. See Levit. 25. 22. be∣cause of] or, as the Gr. translateth, from the face of the new: they should bring forth the old, for want of roomth to lay up the new. This fruitfulnesse of the land, figured the many graces wherewith God would inrich the hearts of his people: as in vers. 4. For how ever God perswadeth his people, by pro∣mise of outward blessings, to keepe his Law; yet the end of the commandement is love, out of a pure hart, end of a good conscience, and of faith unfaigned, 1 Tim. 1. 5. and such as for worldly benefits receive the word of the Lord, when tribulation or persecution ari∣sith, because of the word, by and by they ••are offended; Matth. 13. 21. The Hebrewes say, All love that de∣pendeth on a thing, when the thing ceaseth, the love cea∣seth. He that serveth the blessed God, to the end that his riches may be multiplied, or his life preserved; his service is not perfect: as Satan said (in Iob. 1. 9. 10.) doth Iob feare God for nooght? Hast thou not made an hedge about him, &c. He that serveth God because of bodily things, on which his service dependeth; it shall not be confirmed unto light in the light of the living. For when those things cease, for which he serveth: his love will cease. And there is no eating and drinking in the state of death whether thou goest. But hee that ser∣veth God out of intire love, his love shall be in life ever∣lasting, and shall not depart for ever, and his reward that loveth God, shall be eternall. R. Elias in Reshith chochmah, treat. of Love, chap. 2. fol. 77. See also the annotations on Exod. 20. 6.

Vers. 11. set my tabernacle] Hebr. give, that is, set [unspec 11] and stablish it; for both these wayes, is giving ex∣pounded by the holy Ghost, as 1 King. 10. 9. com∣pared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. Gods Tabernacle was a signe of his dwelling in favour amongst them, Revel. 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉〈◊〉 sig∣nification was concerning Christ, who should dwell in the Tabernacle of our flesh; by whom God built againe the Tabernacle of David, which was fallen downe, Act. 15. 16. and in him God was reconciling the world unto himselfe, 2 Cor. 5. 18. and under this figure, eternal life in heaven was impli∣ed; For we know, that if our earthly house of this Ta∣bernacle were dissolved, we have a building of God, an house not made with hands, eternall in the heavens, 2 Cor. 5. 1. And that the Israelites had of old, the true understanding of these promises, that they belonged to the dayes of Christ, and the end of them was eternall life in heaven; it appeareth by the footsteps which yet remaine in their later do∣ctors, though they have quenched the light of grace, in labouring to have it by the workes of the Law. For they say, For this cause, have all Israel, their Prophets and their Wise men desired the dayes of Christ, that they might have rest from the kingdomes, which will not suffer them to study in the Law, &c. that they might be worthy of the life of the world to come. For in those dayes, knowledge and wisedome, and truth shall be multiplied; as it is written, for the earth shall be full of the knowledge of the LORD. (Esa. 11. 9.) it is also written, And they shall teach no more every man his neighbour, &c. (Ier. 31. 34.) againe it is said, And I will take away the stony heart out of your flesh, (Ezek. 36. 26.) For that King which shall stand up of the seed of David, shall be more wise then Solomon, &c. and therefore he shall learne all the people, and teach them the way of the Lord; and all the heathens shall come to heare him, (Mich. 4. 1. 2.) And the end of all the re∣ward, and later goodnesse which is without ceasing and diminishing, that is the life of the world to come. But the dayes of Christ are of this world, and the world goeth after the wonted manner, save that the kingdome shall be restored to Israel, Maimony treat. of Repentance: chap. 9. sect. 2. Thus they speake, missing the right way, by going about to establish their owne righteousnesse, Rom. 10. 3. and mistaking Christs kingdome, which though it be in this world, yet is it not of the same, Ioh. 18. 36. my soule shall not lothe you] or, not abhorre, not cast you away as vile and lothesome. Man is by nature lothsome through sinne; as it is said, Thou wast cast-out into the open field, to the loathing of thy soule (or person,) in the day that thou wast borne, Ezek. 16. 5. But through the grace of God in Christ, our bloods are washed away, and we are adorned with the gifts of his spirit, Ezek. 16. 8. 9. 10. So this promise concerneth such as keepe the covenant of God, that they shall not lothesomly be rejected. For my soule, the Chaldee translateth my word shall not loath you. So in verse 30. Aben Ezra explaineth it thus, And I will set my Ta∣bernacle amongst you, and ye shall not feare that ever ye shall come into want: for my glory resideth with you, and it is not as the sonne of man, whose soule loatheth to dwell in one place.

Vers. 12. I will walke among you] the Chaldee pa∣raphraseth, [unspec 12] I will cause my divine majestie to dwell a∣mong you; that Majestie is Christ, who by his spirit is with his church al dayes unto the worlds end, Math. 28. 20. who walketh in the midst of the seven golden

Candlestickes, Revel. 2. 1. For his people are his Temple wherein he dwelleth, as it is written, yee are the Temple of the living God, as God hath said; I will dwell in them and walke in them, 2 Cor. 6. 16. For Gods walking, was in his Tabernacle; 2 Sam. 7. 6. See also Revel. 7. 15. and 21. 3. Vnder this, e∣ternall life was also promised in heaven, whither Christ went to prepare a place for us, and will come againe to receive us unto him selfe; that where hee is, there we may be also, Ioh. 14. 2. 3. a God] or for a God: that is, as the Greeke translateth, your God; of which blessing, see the annotations on Gen. 17. 7.

V. 13. from being servants to them] under whom, [unspec 13] all sinfull servitud•• was also signified; from which the church is redeemed by Christ, as from Sinne, Ioh. 8. 34. 36. from Satan, Heb. 2. 14 15. and from bondage to men in things concerning God, as it is said, Ye are bought with a price, be not yee the servants of men: 1 Cor. 7. 23. slaves of your yoke] or, barres, of your yoke: meaning the bondage of Egypt, and of sin which they were intangled with there, Ezek. 20. 7. 8. For though bonds and yokes signifie civill bondage, as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin, Prov. 5. 22. And of this, the church complaineth, The yoke of my trespasses, is bound by his hand; they are wreathed, they are come-up upon my necke, Lam. 1. 14. And from this Christ hath freed us, as it was pro∣mised, his yoke (shall be removed) from off thy necke, and the yoke shall be destroyed, because of the Oile, (that is, for Christs sake) Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise, for their sins God threatneth them with a yoke of y••on, Deut. 28. 48. The Hebrew M••t, is properly 〈◊〉〈◊〉 staffe, Numb. 13. 23. and so is used for the staves or barres of yokes, and for yokes themselves, as in Ier. 27. 2. where it is joyned with bonds, where with the staves of the y••••e are tyed. made you goe upright] or, with upright-stature; not stouping as under the yoke: to the Chaldee saith, I led you forth into freedome, and the Greeke, I led you with boldnesse. This also figured our redemption by Christ, whereby the Churches stature is made upright and tall, like the P〈…〉〈…〉e tree, Song 7. 7. which grace when Israel re∣jected, God bowed downe their backe alway, Ro∣mans 11. 10.

Vers. 14. not hearken to me] that is, as the Greeke saith, not obey me; and the Chaldee, not receive my [unspec 14] word. So in verse 18. Here followeth many moe threatnings, whereby God prophesied of their fal∣ling from him, and his judgements upon them, till they should be restored by grace, verse 44. 45. So in Deut. 28.

Vers. 15. despise] or, contemptuously reject, as Is∣rael did, 2 King 17. 15. Ier. 6. 19. Ezek. 5. 6. and 20. [unspec 15] 13. 24. lothe or abhorre, as after (in verse 43.) he 〈…〉〈…〉th they would doe; for which he repayed them according, as the Prophet saith; hath thy soule loathed Sion? why hast thou smitten us, and there is, no healing for us? Ier. 14. 19. all my Com.] with this also they are charged, in Ier. ••2. 23. whatsoever thou commandedst them to dee, they have not done. breake] or, make frustrate, as Gen. 17. 14. and this God foretelleth Moses that Israel would doe, Deu••. 31. 16. 20. and complaineth to Ieremie that they had done it, Ier. 11. 10. and other Prophets charge them with the like, Esa. 24. 5. Ezek. 16. 59. To bre〈…〉〈…〉 the covenant, is expounded by the Apostle, not con∣tinuing in it, Heb. 8. 9. from Ier. 31. 32. as on the contrary, to confirme it, is to continue in doing 〈◊〉〈◊〉 things commanded, Deut. 27. 26. with Gal. 3. 10.

Vers. 16. appoint] or, constitute, give charge, 〈◊〉〈◊〉 that which should have authoritie over them, [unspec] shewing the power of Gods judgements. Comp〈…〉〈…〉 Psal. 109. 6. suddaine-terrour] speedy-plag〈…〉〈…〉 which shall consume in hast: the perform〈…〉〈…〉 whereof is shewed in Psal 78. 33. hee consum〈…〉〈…〉 their dayes with suddaine-terrour. So in Ierem. 15 8. Zeph. 1. 18. consumption] or, shaking-ague〈…〉〈…〉 Greeke, scabbednesse: so in Deut. 28. 22. and 〈◊〉〈◊〉 where the word is not used. the burning-agu〈…〉〈…〉 or, fever: the Greeke here translateth it the 〈…〉〈…〉∣dise; but better in Deut. 28. 22. the fever, 〈◊〉〈◊〉 〈◊〉〈◊〉 which hath the name orinally of burning. This 〈◊〉〈◊〉 ease, Christ cured, on such as were ready to 〈◊〉〈◊〉 therewith, Luk. 4. 38. 39. Ioh. 4. 47. 52. 〈◊〉〈◊〉 consume] or make fayle, in Chaldee, that darken 〈◊〉〈◊〉 eyes: this is referred to all the former disease; 〈◊〉〈◊〉 the Greeke interpreteth it by a word that signifi∣eth consuming with unnaturall heat. Or thi•• con∣suming of the eyes, David complaineth in the per∣son of Christ, Psal. 69. 4. pine-away] make lan∣guish, with sorrow, care, paine and hunger; as in Ier. 31. 25. filling is opposed to the pining soule: the Greeke translateth, make your soule to melt away. The word is applied also to the languishing of the eyes. Psal. 88. 10. but here, and in Deut. 28. 65. to 〈◊〉〈◊〉 pining or languishing-sorrow of the soule, meaning of the wholeman, or life; as the Chaldee 〈◊〉〈◊〉 translateth it, the breathing-out of the soule. 〈…〉〈…〉∣mies shall eate it] The like is threatned in Deut. 28. 33. 51. and by other Prophets; as, Loe I will 〈◊〉〈◊〉 a nation on you from farre, &c. and they shall 〈◊〉〈◊〉 thine harvest, and thy bread, which thy sonnes and 〈◊〉〈◊〉 daughters should eat: they shall eate up thy flockes 〈◊〉〈◊〉 thine herds; they shall eate up thy vines and thy fig〈…〉〈…〉 Ier. 5. 17. The contrary is promised in Christ 〈◊〉〈◊〉 shall not plant, and another eate, &c. they shall 〈…〉〈…〉∣bour in vaine: Esa. 65. 22. 23. And the Lord 〈◊〉〈◊〉 sworne, Surely I will no more give thy corne, 〈◊◊〉〈◊◊〉 meat for thine enemies, Esa. 62. 8.

Vers. 17. set my face] Heb. give my face, which the Chaldee translateth mine anger: so face is used for anger: Levit. 20. 5. 6. Psal. 21. 10. 〈◊〉〈◊〉] that is, as the Chaldee expoundeth, broken; in 〈◊〉〈◊〉 ye shall fall before your enemies. Contrary to the bles∣sing in vers. 7. 8. and Deut. 28. 7. This judg••ment was executed, Iudg. 2. 14. 1 Sam. 4. 2. and 〈◊〉〈◊〉 rule over you] in Greeke, persecute you. This was verified, Psal. 106. 41. They that hated them, 〈◊〉〈◊〉 over them; and in Nehem. 9. 28. After they had 〈◊〉〈◊〉 they returned to doe evill before thee: therefore th〈…〉〈…〉 test them in the hand of their enemies, so that they 〈◊〉〈◊〉 the dominion over them. But when God sheweth mercy to Israel, hee promiseth they shall rule 〈◊〉〈◊〉 their oppressours, Esa. 14. 2. none pursueth] This sheweth great fearefulnesse of heart, through

guiltinesse of conscience for sinne; fearing where no feare is, Psal. 53. 6. So in Pro. 28. 1. The wicked flee, when no man pursueth. Hereof there is a lively description in Iob 15. 20. 21. &c. and the contrary in Psalme 27. 1. 2. &c.

Vers. 18. not hearken] or, not obey; in Chaldee, not receive my word: as vers. 14. Here God, to shew his [unspec 18] long-sufferance, and the more to affect his people, chastiseth by degrees, according to the measure of their sinnes, and prophesieth of their stubborne∣nesse, who would not amend with light punish∣ments; whereof he after complaineth thus, In vaine have I smitten your children, they received no correcti∣on: Ieremie 2. 30. seven times] a certaine number, for an uncertaine, meaning many times; seven is a complete number, as is noted on Gen. 33. 3. Levit. 4. 6.

Vers. 19. the excellencie] or, the pompe, pride, haugh∣••inesse of your strength; called elsewhere, the excellen∣cie [unspec 19] (or pomp) of the strong-ones; Ezek. 7. 24. This is in particular, applied to their Sanctuarie and reli∣gion, in Ezek. 24 21. Behold I will profane my San∣ctuarie, the excellencie of your strength, the desire of your eyes, and the pitie of your soule. Though it im∣plieth generally all other things, wherein strength and excellencie doe consist: see Ezek. 30. 6 18. and 33. 28. will make] Hebr. will give your hea∣vens, that is, as the Chaldee translateth, the hea∣vens that are over you: and so Moses expoundeth it in Deut. 28. 23. as yron] the Chaldee explai∣neth it, hard as yron, that they shall not give-downe raine; and the earth that is under you, strong as brasse, that it shall yeeld no fruit. So in Deut. 28. 23. save that there Moses likeneth the heavens to brasse, and the earth to yron. This is contrary to the blessing pro∣mised in verse 4. And the complement hereof is shewed in Ier. 14. 1. 2. &c. where a dearth is menti∣oned for which Iudah mourned, her gates langui∣shed, the cry of Ierusalem ascended; their Nobles sent their little ones for water, but they found none, they returned with the vessels empty; the ground was chapt, for there was no raine in the earth: the Hind cal∣ved in the field, and forsooke it; the wilde asses snuffed up the wind, & their eyes fayled, because there was no grasse.

Vers. 20. her increase] the increase, or fruit ex••pe∣cted; [unspec 20] or which otherwise it should naturally yeeld; so in Genes. 4. 12. And this is an effect of the for∣mer restraining of raine, as Hag. 1. 10. Deuter. 11. 17. The word increase, is in Greeke translated spo∣〈…〉〈…〉, seed sowne: and so Paul useth it in like sense, saying, hee that ministreth seed to the sower, &c. multiply your seed-sowne; (that is, your increase,) 2 Corinth. 9. 10. the trees] the complement hereof is shewed, in Ioel 1. 12. The vine is dried up, and the fig tree languisheth; the pomegranate-tree, the palme tree also and the apple-tree, all the trees of the f••ld are withered. their fruit] the fruit which naturally they should bring ••orth. So another Pro∣phet saith; There shall be no grapes on the vine, nor 〈…〉〈…〉gges on the fig tree; and the leafe shall fade, and the things that I have given them, shall passe away from them, Ier. 8. ••3.

Verse 21. contrarie] Hebr. in contrarietie, (which [unspec 21] word 〈◊〉〈◊〉, is added in verse. 27.) or, at all-adventure, by chance. The Hebrew Keri; signifieth both con∣trarietie, and chance or accident: the Greeke trans∣lateth it contrary (or thwart) as opposing themselves to God and his commandements: the Chaldee ex∣poundeth it, if yee walke before mee with hardnesse, (that is, stubbornely.) If we understand it for chance or adventure, the meaning is to walke carelesly; come upon it what will; and to esteeme the punish∣ments not as from the hand of God for their sins, but to come by chance, as the Philistines said, in 1 Sam. 6. 9. then we shall know that it is not (the LORDS) hand that smote us; it was a chance that happened to us. This latter the Hebrewes follow; for speaking of tribulations upon them, they say, If men cry not to the Lord, but say, this thing happeneth to us according to the custome of the world, and this tribulation is a chance that hath befallen us; then is this the way of cru∣elty, and occasioneth them to cleave still unto their evill workes, & this tribulation, shall adde other tribulations; as it is written (in Lev. 26. 27. 28.) and (if) yee walke with me by chance, then I will walke with you in wrath (or heat) of chance: as if he should say, when tribulation commeth on you, to the end you might repent, if you say it is a chance. I will adde unto you the hot-wrath of that chance. Maim. in Misn. tom. 1. in Taanioth, (or treat. of Humiliation) ch. 1. sect. 3. not willing to hear∣ken] or, will not obey; which the Chaldee expoun∣deth, will not receive my word. An higher degree of obstinacie is here foreseene and prophesied of this people; the complement whereof, the Prophet be∣waileth, saying, Oh Lord, thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder then a Rocke, they have refu∣sed to returne, Ier. 5. 3.

Vers 22. wilde beasts] as God sent fierie serpents, [unspec 22] Num. 21. 6. Lions, 2 King. 17. 25. Beares, 2 King. 2. 24. and threatneth other the like, Esa. 13. 21. 22. And spiritually, these are wicked rulers, and tyrants that kill and spoile, as Prov. 28. 15. Dan. 7. 3. 4. 5. 6. Psal. 80. 13. and false Prophets that devoure soules, Matth. 7. 15. Revel. 13. 1. 2. &c. So the Prophet (speaking of their punishments by Tyrants) saith, A Lion out of the forrest shall slay them; a Wolfe of the evenings, shall spoile them; a Leopard, shall watch over their cities; every one that goeth out thence, shall be torne in pieces, because their transgressions are many, &c. Ierem. 5. 6. And of their Prophets he saith, O Isra∣el, thy Prophets, are like the Foxes in the deserts; Ezek. 13. 4. See also Ier. 8. 17. and 15. 3. desolate] or lye-waste, because there shall bee none walking in them, Esa. 33. 8. Ezek. 14. 15. For this Ieremie la∣mented, The wayes of Sion doe mourne, because none come to the solemne-feasts, Lam. 1. 4.

Vers. 23. by me] or to me, that is, so as to obey me: [unspec 23] the Chaldee saith, to my word. contrarie] or, stubbornely; or, at all adventures, as verse 21.

Verse 24. contrarie] Hebrew in contrarietie: [unspec 24] Chaldee in hardnesse; the Greeke addeth, with contrary wrath, as in verse 28. GOD dea∣leth with men according to their wickednesse, and with the froward, hee sheweth himselfe w••y, Psal. 18. 27.

Verse 25. a sword] the Chaldee explaineth [unspec 25]

it, them that kill with the sword: see before on vers. 6. vengeance of the covenant] meaning the cove∣nant between God and his people, which was the Law; as the Chaldee expoundeth it; and it shall a∣〈…〉〈…〉 on you, the vengeance for that ye have transgres∣sed against the words of the La〈…〉〈…〉. So in Ier. 50. 28. he mentioneth the vengeance of the Lords Temple, that is, the punishment of the Babylonians, for rob∣bing and burning his Temple. yee shall be gathered] to went, for feare of the sword, the Greek translateth, yee shall flee into your cities. the pe∣stilence] in Greeke and Chaldee, death; see the an∣notations on Exod. 5. 3. It implieth the cutting off by death, of man and beast, as Ezek. 14. 19. 21.

Vers. 26. breake unto you the staffe of bread] that is, take from you the bread, which is the staffe (or [unspec 26] sustentation) of life. So the Greeke translateth, wh••n I shall afflict you with penury of bread. For as to breake bread, meaneth to communicate food, Act. 2. 46. so to breake the staffe of bread, meaneth on the contrary, to take away food, and to punish with pe••ury and famine, Psal. 105. 16•• Ezek. 4. 16. and 5. 16. and 14. 13. Bread is called a staffe, (or stay) because it upholdeth the heart of man, Psal. 104. 15. then ten] Hebr. and ten, that is, many: so ten of∣ten signifieth many, as Gen. 31. 7. Zach. 8. 23. Iob 19. 3. by weight] a signe of scarcitie and want; Revel. 6. 5. 6. So it is said, I will breake the staffe of bread in Ierusalem, and they shall eat bread by weight, and with care, and they shall drinke water by measure, and with astonishment: that they may want bread and water, and b•• astonied one with another, and consume a∣way for their iniquitie, Ezek. 4. 16. 17. nor be sa∣tisfied] or, not have enough; either for the small quan∣titie, or for want of Gods blessing on that they eat: so in Hos 4 10. Mich. 6. 14. This is opposed to the former blessing, in verse 5. And under it, a spiritu∣all famine is implied, as it is said, I will send a fa∣mine in the land; not a famine of bread, nor a thirst for ••ater, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the North even to the East they shall run to and fr••, to secke the word of the Lord, and shall not finde it. Amos 8. 11. 12.

Vers. 27. not 〈…〉〈…〉rken] or, not obey; in Chaldee, not [unspec 27] receive my Word, 〈◊〉〈◊〉 in verse 〈◊〉〈◊〉. contrarie] Heb. 〈…〉〈…〉 chance: see the notes on v. 21.

Vers. 28. in wrath contrary] Heb. in wrath (or hear) of 〈…〉〈…〉riat 〈◊〉〈◊〉 (o•• of all adventures,) which the Chal∣dee [unspec 28] 〈…〉〈…〉nslateth, in strength (or vehementie) of anger: the Greeke, in contrary (or 〈◊〉〈◊〉) wrath. And the word wrath be〈…〉〈…〉 added, sheweth the increase of Gods judgements, as of the peoples sinnes. 〈◊〉〈◊〉 I▪ This addition was, lest they should impute their chastisements, to any other then God, (as the heathens did to Chance, 1 Sam. 6. 9.) and to note the certainty and inevitablenesse of their af∣flictions.

Vers. 29. the flesh of 〈◊〉〈◊〉 sonnes] in Greeke, the fleshes; and so the word is used plurally in Rev. 19. [unspec 29] 18, This threatning is repeated and inlarged, in Deuteronomic 28. 53. 57. mentioned also in E∣zek. 5. 10. fulfilled in Iehorams dayes, 2 King. 6. 29. and lamented in Ieremies, who saith, The hands of the pittifull women, have sodd〈…〉〈…〉 their owne children: they were their meat, in the destruction of the daughter of my people; Lam. 4. 10.

Vers. 30. well destroy your high places] in G••eeke, [unspec 30] will make desolate your pillars. In high-places, they used to assemble for worship and sacrifice, 2 Chro. 1. 3. 1 King. 3. 4. especially the Idolaters erected and used such, Ier. 32. 35. Ezek. 16. 16. 2 Chro. 11. 15. and 33. 3. though all the Prophets foretold their destruction, as doth Moses; Hos. 10. 8. Amos 7. 9. Ezek. 6. 3. 4. 6. And by high-places, understand buildings erected; as of Iosiah it is said, he burnt an high-place; and stampt it small to powder: 2 King. 23. 15. Sun-images] called in Hebrew, Chamma∣nim, of Chammah, the Sunne, which Idolaters were wont to worship, 2 Chron. 23. 5. and the Kings of Iudah gave horses to the Sun, and charrets, 2 King. 23. 11. and these Sunne-images, they used to set on high, above the Altar, 2 Chronicles 34. 4. And God here threatneth their ruine, as also in Ezek. 6. 4. 6. The Greeke here translateth them wooden-images made with hands; but in Esa. 27. 9. idols. cast your carkasses] or lay; Hebr. give your carkasses, that they shall not have seemely buriall, or be suf∣fered to rest in their graves; as in Ezek. 6. 4. 5. 13. he saith, I will cast downe your slaine men before your filthy idols; and I will give the carkasses of the sonnes of Israel, before their filthy idols; and will scatter your bones, round about your altars. And in Ierem. 8. 1. 2. At that time saith the Lord, they shall bring out the bones of the Kings of Iudah, and the bones of his Prin∣ces, and the bones of the Priests, and the bones of the Prophets, and the bones of the inhabitants of Ierusalem out of their graves: and they shall spread them before the Sun; and the Moone, and all the host of heaven, &c. they shall not be gathered, nor bee buried; they shall be for doung, upon the face of the earth. This judgement Iosiah fulfilled in part, when he burnt the bones of the Priests upon the altars; 2 Chro. 34. 5. 2 King. 23. 20. But special••y it: was accomplished by the heathens that destroyed them; Ps. 79. 〈◊〉〈◊〉. 2. 3. filthy idols] or doung〈…〉〈…〉 gods, so called in contempt Gillul••••, Ex∣crements or Doung; the Grand Chaldee, here and often 〈◊〉〈◊〉 them idols. my soule] in Chaldee, my Word shall loath (or abhorre) you: This is opposed unto the promise, in verse 11. and it is manifested by Gods judgments on this people, as the Prophet complaineth, Hath thy soule loathed Sion? Why hast thou smitten us, and 〈◊◊〉〈◊◊〉 healing for u••? &c. Ierem. 14. ••9.

Vers. 31. a waste] 〈◊〉〈◊〉 〈◊〉〈◊〉-place, a desert: so in [unspec 31] verse 33. This was 〈◊〉〈◊〉 even on Ierusalem it selfe, Nehem. 2. 17. So that not onely their idols and idolatrous monuments, but their common wealth, and most religious places were rui〈…〉〈…〉. And so by another Prophet he saith, I will make Ie∣rusalem heapes, a denne of Dragons; and I will make the cities of Iudah a desolation, without an inhabitant, Ier. 9. 11. your Sanctuaries] or, as the Greek trans∣lateth, your holy-places: such as were the Taberna∣cle, (called a Sanctuarie, Exodus 25. 8.) and the Temple, 〈◊〉〈◊〉 Chronicles 22. 19. and each of them, for the sundry roomths in them, (as the courtyard, holy and most holy place,) was called plurally, Sanctuaries, Psalme 73. 17. and 74. 7. Ier. 51. 51.

The desolation of these is bewailed in Lam. 2. 7. And this judgement is opposed to that blessing in verse 11. I will set my Tabernacle amongst you. The Hebrewes referre this word Sanctuaries, to their Synagogues also, which they had in all their cities for the people to meet in on the Sabbathes, Luk. 4. 16. the ruinating of them, is complained of in Psal. 74. 8. they have burned all the Synagogues of God in the land. They had also Schooles or Academies, for trayning up their youth in the learning of the Law: such scholars of old were called Sonnes of the Prophets, 2 King. 2. 3. and 4. 38. and 5. 22. in ages following, they were named Disciples, Mark. 2. 18. The rites and orders of these, are in the Hebrew canons described thus. Schoolemasters were to be appointed in every province, & in every citie. And the master sate and taught them all the day long, and some part of the night; to traine them up for to learne both day and night. Five and twentie scholars, did learne by one Teacher: if there were moe, from five and twenty unto fortie; then they set another with him, to helpe him to teach them: if they were moe then fortie, they set them up two schoolemasters. They might not teach the Law, save to a Disciple of honest and good con∣versation: but if hee walked in a way not good, they first converted him unto goodnesse, and gui∣ded him into the right way, and made triall of him, and afterwards they received him into the Academie, (which they called in their tongue ••••th hammid rash, that is, an House of exposition, or studie,) and did teach him. The master sate in the chiefe place, and the disciples were in a round before him like a crowne; that they might all see the master and heare his words. And the Master sate not on a seat, and the Disciples on the ground: but either all on the ground, or all on seats. If when the Master taught, the Disciples understood him not: hee might not bee angry with them, but must againe repeat the thing, though it were many times, untill they understood the matter. Also the Disciple might not say, hee did under∣stand, when hee understood not: but was to aske againe, though it were many times. Two might not aske together, nor aske the master of any other thing, then that wherein they studied. They might not sleepe in the schoole, nor talke there of any other matter, then of (Gods) Law onely: for the holinesse of the schoole, was greater then the holinesse of the Synagogue. These and other like orders, are shewed by Maimony, in Thalmud T••••ra••, chapter 2. and 4. Now touching the Synagogues, they write, that every place where∣in there were tenne men of Israel, it was necessa∣〈…〉〈…〉 that they should prepare there an house, where∣in 〈◊〉〈◊〉 assemble for prayer, at all time of p••ayer. And this place they called Beth hacneseth; An house of Assemblie, (in the Greeke a Synagogue.) And the citizens were to bee compelled to build them a Synagogue, and to buy them a Booke of the Law, Prophets, and (other holy) Scrip∣tures. When they built a Synagogue, it was on the highest place of the citie, and builded high∣er then all other houses, (as they gather from Proverbes 8. 1. 2.) And they set a pulpit in the house, for him to goe up into, that did read the Law, or was to speake unto the people. They had also in the Synagogue an Arke (or Coffer,) wherein the Booke of the Law (the Bible) was kept. The Eders sate first, with their faces to∣wards the people; and all the people sate, one rew before another, and the faces of the one rew, towards the backes of the rew that was before them: so the faces of all the people, were towards the Elders, and towards the Arke. And when Sheliach tsibbur (that is, the Messenger, or Mi∣nister, of the congregation,) stood at prayer, hee stood on the ground before the Arke, as the rest of the people. In the land of Canaan, and those parts, they used to lay mattes on the floore, to sit upon: but in the cities of Edom, (so they call the Romane Empire,) they sate in their syna∣gogues upon bankes or seats. In the Synagogues and Schooles, they might use no lightnesse, laugh∣ing, playing, vaine talking, eating, drinking, walking or the like: neither in hot weather, might they goe into them from the heat, nor in rainy weather from the raine; nor cast up any accounts or reckonings in them; except they were such reckonings as were commanded, as the coffers for almes to the poore, and redemp∣tion of prisoners, and the like. If the Synagogue or Schoole had two doores; they might not goe in at the one doore and out at the other, to shorten their way: for it was not lawfull to goe into them, save for the things comman∣ded: But who so went in to pray, or to reade, might goe out at the doore over against him, the neerest way. Synagogues and Schooles, though they were ruined, yet they remained (as they say) in their holinesse, as it is written in Leviticus 26. 31. I will make-desolate your Sanctuaries: though they bee desolate, yet they continue in their holinesse. They might not pull downe a Synagogue, to build another in the same, or in an∣other place: but first they builded another, and afterward pulled downe the former; lest any vi∣olence should befall them; and it should not bee builded. It was lawfull to make a Schoole of a Synagogue, but not a Synagogue of a Schoole: because the holinesse of a Schoole, was above the holinesse of a Synagogue; and they were to ascend in holinesse, but not to descend. And if the citizens sold a Synagogue, they might buy an Arke with the money, or a Bible: But if they sold a Bible, they might buy nothing, with the money save another Bible; for there is no holinesse (say they) above the holinesse of the Booke of the Law, (or Bible.) As they might sell a Synagogue, so they might give it for a gift: but they might not let it out to hire, nor morgage it, &c. Maimony in Misneh treatise of Prayer, ch. 11. Of these Synagogues, though there bee no expresse mention in Moses; yet the Apostle Iames testifi∣eth, that Moses of old time had in every city them that preached him, being read in the Synagogues every sabbath day, Act. 15. 21. And Iesus in the Synagogue of Nazareth, stood up for to read; & there was delivered

unto him, the booke of the Prophet Esaias; which when he had opened and read, hee closed the booke, and gave it againe to the Minister, and he sate downe, and taught the people, Luk. 4. 16. 17. 20. and in the Synagogues usually on the Sabbathes, there was the reading of the Law and Prophets, and preaching afterwards: Act. 13. 14. 15. 16. &c. And for the Schoole, the name is used in Act. 19. where Paul ha∣ving disputed and perswaded the things concer∣ning the kingdome of God, for the space of three mo∣neths, in the Synagogue: when divers were hardned, and beleeved not, but spake evill of that way be∣fore the multitude; he departed from them, and sepa∣rated the disciples, disputing daily in the Schoole of one Tyrannus; (which the Syriak explaineth thus, hee separated the disciples from them, and spake daily with them, in the Schoole of a man whose name was Turan∣nus: and the Arabik likewise saith, hee instructed them daily, in the house of a man named Tyrannus:) and this continued by the space of two yeeres, Acts 19. 8. 9. 10. They are reported to have had of old, a∣bove foure hundred schooles and Synagogues in Ierusalem; and there was a place in the Temple where our Lord Iesus was found, when hee was twelve yeeres of age, sitting in the midst of the do∣ctors, both hearing them, and asking them questions: Luk. 2. 46. And that there were Synagogues in Ie∣rusalem besides the Temple, appeareth by Pauls words unto Felix, They neither found me in the Tem∣ple disputing with any man, nor raising up the people, nei∣ther in the synagogues, nor in the citie, (speaking of Ierusalem:) Act. 24. 12. I will not smell] that is, as the Chaldee openeth it, I will not accept with fa∣vour: and so the phrase is used in 1 Sam. 26. 19. If the Lord have stirred thee up against me, let him smell an offring: and in Amos 5. 21. I will not smell, in your solemne assemblies; that is, not accept with favour the oblation of your solemne assemblie, as the Chaldee there interprets it. Compare Gen. 8. 21. This judg∣ment is opposed to that blessing in verse 12. I will walke among you. the swell of your rest] that is, of your sacrifices of rest, and so the Greek translateth it, the smell (or savour) of your sacrifices: and the Chaldee, the offring of your congregation. So the word fire-offring (or sacrifice) elsewhere expressed, is here to be understood. See Levit. 1. 9. and 2. 12.

Vers. 32 the Land] in Greeke, your land. So in E∣zek. 33. 28. 29. I will lay the land most desolate, and the [unspec 32] Pompe of her strength shall cease, and the mountaines of Israel shall be desolate, that none shall passe through. And they shall know that I am Iehovah, when I have laid the land most desolate, because of al their abhomina∣tions which they have committed. The fulfilling here∣of is shewed by the Prophets, Esa. 1. 7. 8. even the mountaine of Sion was desolate, the Foxes walked up∣on it, Lam. 5. 18.

V. 33. scatter] or fanne, that is, scatter as chaffe. Of this they complaine in Ps. 44. 12. Thou hast sanned [unspec 33] us among the nations. And in Zach. 7. 14. I scattered them with a whirlewinde among all the nations, whom they knew not: thus the land was desolate after them, &c. This is opposed to that blessing in v. 5. Ye shall dwell in confident safetie in your land. a sword] that is, as the Chaldee explaineth it, them that kill with the sword. The like is threatned in Ier. 9. 16. and in E∣zek. 12. 14. 15. and 52. This is contrarie to that blessing in v. 6. the sword shall not passe through your land.

V. 34. injoy] accept, as v. 41. or, pay, accomplish her [unspec 34] Sabbathes: meaning her seventh yeeres, which the Chaldee calleth releases, (or remissions) whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for pay∣ing or accomplishing, as in Ioh 14. 6. till hee accom∣plish as an hireling, his day; though there also it may meane, a contented-acceptation, and injoying of that which was desired.

V. 35. it shall rest] or, it shall keep-sabbath; both from [unspec 35] the people, the unworthy inhabitants; and from their tillage thereof, as the law required, Lev. 25. 4. Which being a precept figuring the sanctimonie of the church, was not kept, whiles they defiled the land by their iniquities, as Lev. 18. 27. Wherefore whiles the land lay desolate, it should as it were be well pleased, and contentedly injoy the rest which God would give it, from their sinning upon ii. This was fulfilled, when they were 70. yeeres cap∣tives in Babylon; as appeareth by 2 Chron. 36. 21. where it is said, Vntill the land had injoyed her Sab∣bathes: as long as she lay desolate, she kept Sabbath, to ful∣fill seventie yeeres. rested not in your sabbathes] This sheweth, that it was not the outward rest and in∣termission of the land, which God chiefly inten∣ded by that law, Lev. 25. (for those Rests, the land injoyed,) but the resting from sinne, by the peo∣ple that dwelt thereon: even as the Sabbath day, was also a signe of their sanctification. See the notes on Levit. 25. 4.

Vers. 36. a softnesse] or tendernesse, that is, a faintnes [unspec 36] or fearefulnesse, and as the Chaldee translateth it, a breaking or discouragement. So softnesse; is used for faintnesse or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leafe] or a tossed leafe, which the Greeke translateth caried, meaning with the winde: and as in Thargum Ionathan it is explai∣ned, a leafe that is plucked from the tree. This judge∣ment in Iob 15. 21. 22. is opened thus, A sound of feares is in his eares; in peace the destroyer will come upon him; he beleeveth not to returne out of darkenesse; and he is waited for of the sword: &c. as fleeing from a sword] Hebr. the flight of a sword; which the Greeke explaineth as they that flee from batteil; and the Chaldee, as a flight from before them that kill with the sword. So Solomon saith, The wicked fleeth, where no man pursueth, Prov. 28. 1.

Vers. 37. shall fall] or, stumble-downe, through [unspec 37] weakenesse; or through hast as they flee, they shall fall one on another. before a sword] Chaldee, before them that kill with sword. power-to-stand] Heb. standing, or uprightnesse; contrary to the bles∣sing in verse 13. The Greeke translateth, ye shall not be able to withstand your enemies.

Vers. 38. shall perish, &c.] or, shall be lost. The ful∣filling [unspec 38] hereof is shewed in Ier. 50. 6. My people hath beene perishing (or lost) sheepe, their sheepheards have caused them to goe astray, &c. Vnto this curse of the Law, the promise of grace under the Gospell is op∣posed in Esa. 27. 13. They shall come which are peri∣shing in the land of Assyria, and the Outcasts

in the land of Egypt; and shall worship Iehovah, in the 〈◊〉〈◊〉 at Ierusalem. eat you up] in Chalden, con••ume you: that it, ye shall dye in the land of your captivine.

Vers. 39. pine away] in Chaldee, melt away: to pine in iniquite, is to consume and perish in the [unspec 39] punishment for iniquitie: whereupon this people complained, If our transgressions and our sinnes be up∣on us, and we pine away in them; how should wee then live? Ezek. 33. 10. See also Ezek 24. 23. It may like∣wise imply the beginning of grace in them that are left, (the remnant-according to the election of grace, Romans 11. 5.) who by their chastisements are) brought to a sight and sorrow for their sins: as in: Ezek. 36. 31. ye shall lothe your selves in your own sight, for your iniquities. of their fathers] the Chaldee expoundeth it, in the sins of their evill fathers, which they retain in their hands, they shal melt-away with thē.

Vers. 40. And they shall] that is, And if they shall confesse: as the word If is understood in Exod. 4. 23. [unspec 40] Mat. 1. 2. and 3. 8. Such a confession Daniel made, in Dan. 9. 3. 4. 5. &c. and Nehemiah, Neh. 1. 4. 5. 6. 7. &c. and 9. 1. 2. 29. 30. &c. when with fasting and prayer they confessed their owne and their forefa∣thers sinnes. And from hence the Hebrewes doe gather, that they should humble themselves and fast certain daies in the yeere, for the calamities that have befallen their forefathers; (such dayes as he spoken of in Zach. 7. 3. 5. and 8. 19. and other the like;) wherein they stir up their hearts unto re∣pentan, by memoriall of their owne evill deeds, and the deedes of their fathers, which caused those diffesses to come upon them. Moreover they say, W〈…〉〈…〉o seeth the cities of Iudah in their desolation, saith, Thy holy cities are à wildernesse [as in Esa. 64. 10] and re〈…〉〈…〉 his clothes. If he see Ierusalem in her desolati∣on, be faith, Ierusalem is a wildernesse, &c. If hee see the Sanctuarie desolate, he saith, Our holy and our beau∣tifull house, &c. [as in Esa. 64. 11.] and rendeth his clothes. Hee rendeth them with his hand, all the clothes that are upon him, untill he be naked down to the heart. And he never soweth up those rent plico〈…〉〈…〉. But all their fasts (they say) shall cease in the ••••yes of Christ: and not so onely, but they shall be 〈◊〉〈◊〉 a good day (or festivitie,) and to dayes of joy and 〈…〉〈…〉, as it is written (in Zach. 8. 19.) Thus saith the Lord hosts; the fast of the fourth (moneth) and the fast of the fift, and the fast of the seventh, and the fast of the tenth, shall be to the house of Iudah joy and gladnesse, and chear full solemne-feasts: therefore love the truth and ••••nce. Maim. tom. 1. in Taanioth, chap. 5. sect. 1. 16. 19. Thus are the unbeleevers left to mourne and pine away in their iniquities, and they fast not 〈◊〉〈◊〉 to the Lord; but as he cried and they would 〈…〉〈…〉eate; so they cry and he will not heare: be∣cause they have refused Christ who is our Peace; and whose glory dwelt amongst us, full of grace and truth, Zach. 7. 5. 13. Eph. 2. 14. Ioh. 1. 11. 14. against me] in Chaldee, against my word. con∣trary] Hebr. in conntrarietie: Chaldee, in hardnesse, (stubbornely) as vers. 21. 27.

Vers. 41. uncircumcised heart] which the Chaldee [unspec 41] expoundeth grosse (or foolish) heart; and Targum Ionathan, their proud heart. It meaneth also an un∣bleeving and disobedient heart, which resisted the Spirit of God; according to that saying, Yee stiffe necked and uncircumcised in heart, and eares••, yee doe•• alwaies resist the holy Ghost: Act. 7. 51. This hee speaketh, because the true circumcision is in the liners, and in the spirit, Romans 2. 29. whereup∣on the Prophet complaineth, all the house of Israel, are uncircumcised in heart, Ierom. 9. 26. what uncir∣cumcision is, see Genes. 27. be humbled] or, be bowed downe, which the Greeke translateth, be a shamed; the Chaldee, be broken. It is opposed un∣to pride, 2 Chronicles 32. 26. Iob 40. 12. and im∣plieth their repentance, and turning to the Lord, as in 2 Chronicles 30. 11. Whereupon God saith, If my people, upon whom my name is called, shall hum∣ble themselves, and pray, and seeke my face, and turne from their wicked wayes: then will I heare from heaven, and will for give their sinne, &c. 2 Chronicles 7. 14. accept of their iniquitie] that is, of the punish∣ment of their iniquitie; as iniquity and sinne, is often used for punishment, Genesis 19. 15. Leviticus 20. 17. 19. 20. and to accept of that, is willingly to beare it, and contentedly to injoy it, (the word before used in verse 34. where the land should injoy her sabbathes;) or pay for the same. This phrase is used in Esa. 40. 2. where Ierusalem is com∣forted, because her iniquitie is accepted of, (or pay∣ed,) when she hath received of the Lords hand, double for all her sinnes.

Vers. 42. Then will I] Hebr. And I will remem∣ber. [unspec 42] This remembrance of God, signifieth his perfor∣mance of the thing promised; as hee saith, I have remembred my convenant, &c. and I will bring you out from under the burdens of the Egyptians, &c. Exod. 6. 5. 6. So our remembring of Gods precepts, is ex∣pounded for to doe them, Psal. 103. 18. And under this promise, Gods mercie towards them is impli∣ed; as Moses elsewhere saith, For Iehovah thy God, is a mercifull God, he will not forsake thee, neither de∣stroy thee, nor forget the covenant of thy fathers, which he sware unto them: Deut. 4. 31. And David; And he remembred for them his covenant: and repented, accor∣ding to the multitude of his mercies. Psal. 106. 45. my covenant with Iacob] the Greeke translateth, the covenant of Iakob, &c. the Chaldee, my covenant that was with Iakob, &c. The remembring of this cove∣nant with their ancestors, meaneth the accomplish∣ment of the gracious promises made in respect of Christ unto forgivenesse of sinnes, and Sanctificati∣on of the Spirit. Therefore when Christ the horne of salvation, was raised up in the house of David, God is said to doe mercie with our fathers, and to re∣member his holy covenant, the oath which hee sware to our father Abraham, &c. Luke 1. 69. 72. 73. 75. The like grace is promised in Ezekiel 16. 60. &c. So whiles Daniel was confessing his sinne, and the sinne of his people Israel, the Angel Gabriel came and told him of the comming of Christ, to finish the transgression, and to seale up sinnes, and to make atonement for iniquitie, and to bring in everlasting righteousnesse: Daniel 9. 20.—24. For the Lord will not cast-off for ever: but though hee cause griefe, yet will he have compassion, according to the multitude of his mercias; Lamentation 3. 31. 32.

This Thai〈…〉〈…〉 called Ionathans, expoundeth e〈…〉〈…〉is verse thus; Then will I remember in mercie, the cove∣nant which I covenanted with Iakob at Beth••l, (Gen. 35.) and also the covenant which I covenant••d with I∣saak in mount Morijah; (Gen. 22.) and also the cove∣nant which I covena〈…〉〈…〉d with Abraham, but 〈◊〉〈◊〉 the peeces (of the sacrifices, Gen. 15.) Whereas other-where the covenant is usually mentioned once, and from Abraham do••neward to Isaak, and so to Iakob, as is to be seene in Exod. 2. 24. and 6. 3. 4. here God mentioneth his covenant thrice, for more confirmation, and beginning with Iakob, goeth upward to Abraham (the father of the faith∣full,) so leading them by degrees to his first and most ancient promises; and in them to Christ, whose Gospell was preached to Abraham; and such as be Christs, are Abrahams seed, and heyres accor∣ding to the promise, Gal. 3. 8. 29. the land] which shall againe be inhabited and tilled; as it is written, In the day that I shall have cleansed you from all your iniquities, I will also cause you to dwell in the cities, and the wastes shall be builded, and the desolate land shall bee tilled, whereas it lay desolate in the sight of all that pas∣sed by, &c. Ezek. 36. 33. 34. So another Prophet saith, O Lord thou hast beene favourable to thy land, thou hast returned the captivity of Iakob; and, our land shall give her fruit, &c. Psal. 85. 2. 13. And these pro∣mises have also their accomplishment in Christ; who pronounced this blessing to the meeke, that they shall inherit the laud; Matth. 5. 5. But that earth∣ly land, wherein they and their fathers so journed, was à figure of a better countrie, that is, an heavenly, Heb. 11. 9. 16.

Vers. 43. and shall injoy] as in verse 34. The Greek [unspec 43] translateth, then shall the land accept her sabbathes. 〈◊〉〈◊〉 because even for because] the reason is doubled, for the more vehemencie; and to imply their often and manifold sinnes, in the breaking of his cove∣nant. The like phraseis in Ezek. 13. 10.

Vers. 44. in the land of their enemies] cast out thi∣ther [unspec 44] for their sinnes, and so unworthy of grace, be∣ing to bee reputed as enemies themselves. This commendeth the mercie and free grace of God in Christ, for when we were enemies, wee were reconciled to God, by the death of his Sonne: Rom. 5. 10. to consume them.] This promise, was partly fulfilled at their returne out of Babylon, as is remembred in Nehem. 9. 31. Neverthelesse for thy great mercies sake thou didst not utterly consume them, nor forsake them. But chiefly the complement hereof, is by the Gospell, as the Apostle sheweth in Rom. 11. 26. 28, 29. Like promises are made in D••uter. 4. 29.—31. Ezek. 24. 22. 23. I am Iehovah] or, I Ieho∣vah, 〈◊〉〈◊〉 their God: which on ••his part, sig∣nifieth his power, goodnesse, and readinesse to save them; and for them it is a signe of bles∣sing; for blessed is that people, whose God is Iehovah. Psal. 144. 15. and 33. 12.

Vers. 45. of their 〈…〉〈…〉rs] or, of the first; which [unspec 45] Targum Ionathan expoundeth, the covenant which I 〈◊〉〈◊〉 with their ancient fathers. The Greeke trans∣lateth it, their first covenant, when I brought them for〈…〉〈…〉 the land of Egypt. Which deliverance, be∣ing a figure of a better by Christ; God, when hee would assure them of his grace, if they turne un••o him by faith, mentioneth that covenant and re∣demption. For though the covenant of the Gospel, be another then that which hee made with them, when he brought them out of Egypt, as the Apo∣stle sheweth by testimonie of the Prophets, Heb. 8. 8. 13. from Ier. 31. yet the covenant or law then given, was a Scholemaster unto Christ. Gal. 3. 24. and Christ is the end of the law for righteousnesse, to every one that beleeveth; Rom. 10. 4. And thus Moses en∣deth the curses of the Law, due to transgressors; with promise of grace to the remnant of the Iewes (according to the election of grace, Rom. 11. 5.) which in the latter dayes shall come againe unto him; whom he is able to graffe in againe, and so will, if they bide not in unbeliefe; for as touching the election, they are beloved for the Fathers sakes, Romans 11. 23. 28.

CHAP. XXVII.

A Law for vowes, whereby men sanctifie the estima∣tion of persons: whose value is set, betweene twenty and sixty yeeres old; 5, betweene five, and twenty yeeres old; 6, betweene a moneth, and five yeeres old; 7, from sixtie yeeres old and upward. 8, Of the poore mans e∣stimation, 9, Of sanctifying beasts, 14, and houses, 16, and fields of a mans possession, 22, or fields of his owne buying. 26, The Lords firstlings may not be san∣ctified by men. 28, No devoted thing may bee redee∣med. 30, The tithe of the land is holy, and the owners may not redeeme it, but by adding a fift part. 32, The tithe of beasts may not be changed or redeemed.

ANd Iehovah spake, unto Moses, say∣ing [unspec 1] [unspec 2] Speake unto the sonnes of Israel, and say unto them; A man, when hee shall separate a vow: by thy estimation, of soules, to Iehovah. Then thy estimation [unspec 3] shall be, of the male; from twenty yeeres old, and unto sixtie yeeres old: even thy estimati∣on shall be, fifty shekels of silver, by the she∣kel of the Sanctuarie. And if it be a female: [unspec 4] then thy estimation shall bee, thirty shekels. And if (it be) from five yeeres old, and unto [unspec 5] twenty yeers old; then thy estimation shall be, of the male, twenty shekels: and for the female, ten shekels. And if (it be) from a mo∣neth [unspec 6] old, and unto five yeeres old; then thy estimation shall be, of the male, five shekels of silver: and for the female, thy estimation shall be, three shekels of silver. And if it be [unspec 7] from sixtie yeeres old and above, if a male; then thy estimation shall be, fifteene shekels: and for a female, ten shekels. And if hee be [unspec 8] poorer, then thy estimation; then hee shall present him, before the Priest; and the Priest, shall estimate him: according to that which the hand of him that vowed can attaine, shal the Priest estimate him.

And if it be a beast, where of they offer, an oblation, unto Iehovah: all th•••• hee give••h [unspec 9] of 〈◊〉〈◊〉, unto Iehovah, it shall be holy. Hee [unspec 10] shall not altar it, nor change it; a good for a 〈◊〉〈◊〉, or a bad for a good: and if changing he shall change, beast for beast; then it, and the exchange thereof, shall be holy. And if [unspec 11] it be any uncleane beast, whereof they doe not offer, an oblation, unto Iehovah: then he shall present the beast, before the Priest. And the Priest shall estimate it; whether it [unspec 12] be good or bad: according to thy estimation O Priest, so shall it be. And if redeeming he [unspec 13] will redeeme it: then hee shall adde the fift part thereof, unto thy estimation.

And a man, when hee shall sanctifie his [unspec 14] house to be holy, unto Iehovah; then the Priest shall estimate it; whether it be good or bad: as the Priest shall estimate it, so shall it stand, And if hee that sanctified it, will re∣deeme [unspec 15] his house: then he shall adde the fift p••••t, of the money of thy estimation, unto it, and it shall be his.

And if a man shall sanctifie unto Iehovah, [unspec 16] (same part) of a field of his possession; then thy estimation shall bee, according to the seed therof: the seed of an homer of barley; at 〈◊〉〈◊〉 shekels of silver, If hee sanctifie his [unspec 17] 〈◊〉〈◊〉, from the yeere of Iubile: according to 〈◊〉〈◊〉 estimation, it shall stand. And if he san∣ctifie [unspec 18] his field, after the Iubile: then the Priest shall reckon unto him the money, ac∣cording to the yeeres that remaine; even-un∣to 〈◊〉〈◊〉 yeere of Iubile: and it shall bee abared 〈◊◊〉〈◊◊〉 estimation. And if redeeming hee [unspec 19] 〈◊◊〉〈◊◊〉 me the field, that sanctified it: then 〈◊〉〈◊〉 〈…〉〈…〉de the fift part, of the money of thy 〈…〉〈…〉ation, unto it, and it shall stand un∣to 〈◊〉〈◊〉. And if he will not redeeme the field; [unspec 20] 〈◊〉〈◊〉 have fold the field, to another man: 〈◊◊〉〈◊◊〉 not bee redeemed, any more. And [unspec 21] 〈◊◊〉〈◊◊〉, when it goeth-out in the Iubile, 〈◊〉〈◊〉 bee holy unto Iehovah, as a field devo∣〈…〉〈…〉 〈◊〉〈◊〉 possession therof, shall be the Priests. 〈◊〉〈◊〉 〈…〉〈…〉he sanctifie unto Iehovah; a field of [unspec 22] 〈◊〉〈◊〉 buying; which is not of the field of 〈…〉〈…〉session: Then the Priest shall reckon [unspec 23] 〈◊〉〈◊〉 him; the tribute of thy estimation; even∣〈…〉〈…〉 the yeere of Iubile; and hee shall give 〈◊〉〈◊〉 estimation, in that day; an holy thing, 〈◊〉〈◊〉 Iehovah. In the yeere of Iubile, the [unspec 24] 〈◊〉〈◊〉 shall returne, unto him of whom hee 〈◊◊〉〈◊◊〉 unto him, to whom the possession of the land (did belong.) And all thine esti∣mation, [unspec 25] shall bee, according-to the shekel of the san〈…〉〈…〉arie: twentit Gerahs, shall be the she k••ll. But the firstling, which shall be first [unspec 26] borne to Iehovah, of the beasts; a man shall no•• sanctifie it: whether it be oxe or sheepe, it is Iehovahs. And if it be of an uncleane [unspec 27] beast, then he shall redeeme it according-to thine estimation; and shall adde, a fift part of it, thereto: or if it bee not redeemed, then it shall be sold according-to thy estimation.

Notwithstanding, any devoted▪ thing, that [unspec 28] a man shall devote unto Iehovah, of all that he hath; of man and beast, and of the field of his possession; shall not be sold, nor redee∣med: every devoted-thing, is holy of ho∣lies, unto Iehovah. None devoted, which [unspec 29] shall be devoted, of man, shall be redeemed: but shall surely be put to death.

And all the tithe of the land, of the seed [unspec 30] of the land, of the fruit of the tree; is Ieho∣vahs: holinesse, unto Iehovah. And if a man [unspec 31] redeeming will redeeme, ought of his tithe: he shall adde thereto, the fift part thereof. And all the tithe of the herd, or of the flock; [unspec 32] of all that passeth, under the rod: the tenth, shall be holy, unto Iehovah. Hee shall not [unspec 33] search, whether it be good or bad; neither shall he change it: and if changing hee shall change it; then both it, and the change there∣of, shall be holy, it shall not be redeemed.

These are the commandements, which [unspec 34] Iehovah commanded Moses, for the sons of Israel: in the mountaine, of Sinai.

Annotations.

A Man] or, Any-one, man or woman. The Lord [unspec 2] having given throughout this booke, Lawes, concerning necessary duties appertaining to his seruice; concludeth it with this Law touching vowes and voluntary services, which his people should honour him with, of their owne accord, through the working of his spirit in them where∣in he requireth a constant minde, that they should not alter their purposes, or change their promises made unto him. separate a vow] in Greeke, vow a vow: the word separate, signifieth to exempt after a singular manner from common use, 〈◊〉〈◊〉 expoundeth it, separate with his mouth: and Ab, Ezra; separate and explaine. A vow it a religious promise made unto the Lord, & for the most part was made with prayer, and payed with thanksgiving; Numb. 21. 2. 3. Psal. 66. 13. 14. And vowes were either of abstinence, such as are spoken of in Num. 30. & the vow of Nazirites, Numb. 6. or, they were to give something to the Lord, as sacrifices, Levit. 7. 16. or the value of persons; beasts, houses or lands▪ con∣cerning which the Law is here given. The Hebr. say, A vow is parted into two parts 〈◊〉〈◊〉 the first is tha•• whereby a man restraineth himselfe from lawfull things▪ as when hee saith, such or such fruits be unlawfull, 〈◊〉〈◊〉 me, al these 30. 〈◊〉〈◊〉 for ever. 〈◊〉〈◊〉 The 2. is that wher∣by he bindeth himselfe to give ••t oblation, which he was 〈2 pages missing〉〈2 pages missing〉

though he that estimateth survivs, yet he is free. For there is no estimation of the dead: and he that is estima∣ted must needs stand in judgement. If be say, Such a mans price be upon me; and he stand injudgement, and dye before they have determined his price: loe he is free, for there is no price of the dead. Ma〈…〉〈…〉 in Erachin, c. 1. s. 21. 23. can attaine] that is, according to his abilitie: as in Lev. 14. 21. 22. So the Greeke tran∣slateth, is able. Thus God would not suffer his ho∣ly name to be abused by any, but even the poorest man that made a vow, was to pay, or remaine a perpetuall debter: that all might learne not to bee rash with their mouthes, not to let their hearts bee hasty to utter a word before God; nor suffer their mouth to cause their flesh to sinne: for God hath no pleasure in sooles, Eccles. 5. 2. 4. 6. Of this the He∣brewes say; All the estimations appointed in the Law; he that estimateth is to give them, if he be rich. But if he be poore, and his hand cannot attaine it; he is to give all that is found in his hand, though it be but one shekel, and he is discharged, Lev. 27. 8. And they make account that he is to give though it be one shekel, if he have but one shekel for that it is said, (in v. 25.) All thy estima∣tion shall be according to the shekel of the Sanctuary: Loe thou art taught, that in the estimations, there is no lesse then a shekel, neither moe then fifty. If there be not found in his hand so much as a shekel, they may not take of him lesse then a shekel, but leave all upon him as a debt, and if he be able, and grow rich her shall give the whole estimation appointed in the Law. A rich man that estimateth (or vometh) and groweth poore; or that estimateth when he is poore, and groweth rich: he 〈◊〉〈◊〉 bound to pay the estimation of the rich. What is the dif∣ference betweene him that oweth the estimation of the poore, & him that oweth the estimation of the rich &c. He that oweth the estimation of the poore. when they have taken of him all that his hand attaineth to, though but one shekel: if afterward he waxe rich, he is not bound to pay it. But if he owe the estimation of the rich, the rest of the estimation remaineth upon him, till hee bee rich; und hee is to pay the estimation which is upon him. He that expresseth the estimation, and saith, my estima∣tion be upon me fifty shekels; or such a mans estimation be upon me, thirty shekels: he is not to be judged accor∣ding to that a hu•• his hand can attaine▪ but they take all that is found in his hand, and the rest, lyeth upon him as a debt, till he be rich, then he must give it. He that saith, Lot upon me be an estimation absolute, and 〈…〉〈…〉sseth it not &c. he is to be judged according to his ability as others that doe estimate. They that owe esti∣mations and prices, men may take pannes of them, and take of them by force so much as they have vowed: and are not bound to restore them their pawne by day or by night: And they may sell all that is sound to be theirs of unmoveable goodt and of moveable, of apparell, hous∣holdstuffe, servants and cattel; and make payment out of them all. But they may not sell his wives apparell, nor his childrens, &c. Maimony in Erachin. chap. 3. sect. 2. 3. &c. 14.

Vers. 9. a best] in Greeke, of the beasts whereof a [unspec 9] 〈◊〉〈◊〉 is offred, meaning of the bullock, sheep or goat unble mished; which he shall separate by a vow, as in vers. 2. all that he giveth] or, as the Greeke trans〈…〉〈…〉▪ whosoever giveth of these. shall bee holy] for the altar of the Lord: or the price thereof holy for the maintenance of the sanctuary. Thus the Hebrewes understand it; because they thinke that such beasts as were meet for the altar, might not be sanctified to any other use, then upon the altar: but if a man hath sanctified it for other use, then the price of it valued by the Priest, was for that other use, and the beast for the Altar. He that sanctifieth his beasts absolutely, or sanctifieth his goods absolutely, they provide that all perfect beasts meet to be offred on the altar, the males bee sold for Burnt-of∣frings and offred up for Burnt-offrings, and the females be sold and offred for Peace-offrings; and the prices fall to the maintenance of the Sanctuary; for that which is absolutely sanctified, is for the maintenance of (〈◊〉〈◊〉) house. And of this is that spoken in Lov. 27. 9. M〈…〉〈…〉 in Erachin, ch. 5. sect. 7.

Vers. 10. not alter] or, not scourse it, nor change it two words are use of one signification, to shew the weight of this law, whereby God forbiddeth and punisheth mens levity and inconstancy in ho∣ly things; whether these vowes here spoken of, or any other. The Hebrew canons say, Whosoever changeth, is to be beaten (by the Magistrate,) for every beast that he changeth, Lev. 27. 10. Maimony t••m. 3. in Temurah (or treat. of Change) ch. 1. sect. 1. or a bad for a good] Though a man would give a better then he had vowed, the Law suffereth him not to change. For (as the Hebrewes say) the na∣ture of man inolineth to increase his wealth, and to spare his goods, and though he have vowed and sanctified, 〈◊〉〈◊〉, may be he will turne and repent, and redeeme it for lesse then it is worth, &c. and when he cannot redeeme it, he will change it for a worse then it. And if hee 〈◊〉〈◊〉 have leave given him to change a bad for a good, 〈◊〉〈◊〉 would change a good for a bad, and say it is good. There∣fore the scripture absolutely forbiddeth him to change, and mulcteth him if he changeth, saying, Then it and the exchange thereof shall be holy, (l. ••v. 27. 10.) And all these things are to sul due his evill concupiscence, 〈◊〉〈◊〉 to rectifie his minde. And the many judgements the are in the Law, are no other them counsells from farre, from (God, who is great in counsel, to rectifie the know∣ledge and to direct all workes. And so hee saith, (in Prov. 22. 20. 21.) Have not I written unto thee ex∣cellent things, in counsels and knowledge: that I might make thee know the certainty of the words of truth, that thou mightest answer the words of truth, to them that send unto thee. Maim. in Temurah, chap. 4. sect. 13. if changing he shall change] that is, if at all, or any way he change. shall be holy] Hebrew, so all be holinesse: that is, both of them shall be the Lords, and neither of them his that through cove〈…〉〈…〉, leightnesse, or for any other respect changeth an hallowed thing. By the Hebrew canons, some changes stood in force, and of some there was a nullity. He that changeth his oblation, for a beast which is not his owne, it is no change: for no man can sanctifie a thing which is not his owne. Priests make no change of a Syn-offring, or of a Trespass∣offring: sor although they be theirs, yet have they no due unto them whiles they are alive; for they have no right to the flesh, till the blood be sprink∣led. Neither doe the Priests make charge of the

firstling, for though if be his due whiles it is alive, 〈◊〉〈◊〉 it is not his due from the beginning, for the beginning of it is in the house of Israel. But the owners that change the firstling all the while it is in their house, they make a change. And so a Priest that changeth a Firstling which is borne of his owne, (not a Firstling which he hath received of an Israelite) that is a change. The high Priests ram (Lev. 16.) maketh a change; but his bullocke maketh no change, though it be one of his owne: because his brethren the Priests have their atone∣ment by it, and so are as partners in it. Fowles, and Meat-offrings, make no change; for the law speak∣eth but of beasts. Hee that sanctifieth a beast that hath a fixed blemish, it maketh no change; but he that sanctifieth a beast that hath a transitorie ble∣mish, or sanctifieth a perfect beast, and afterward a fixed blemish commeth upon it; this maketh a change. Whether a man change a perfect beast for a blemished, or a blemished for a perfect, or change in Oxe for a sheepe, or a sheepe for an Oxe, or a sheepe for a goat, or goat for sheepe, or males for females, or females for males, or change one for an hundred, or an hundred for one, either at once, or one after another: this is a change, and he is to be beaten, according to the number of beasts which he hath changed. Change is, when the owner of an oblation saith of a beast of the common beasts which are his, This shall be for that; or, This shall be the exchange of that; This shall be for that Sin∣offring, or for that Burnt-offring; (having thus said) it is a change. The Law for the offring of ex∣changes is thus; The exchange of a Burnt-offring, shall be offered for a burnt-offring: and if the ex∣change of it be a female, it shall feed, till some ble∣mish fall on it, then it is sold, and a burnt-offring is brought with the price of it. The exchange of a Sin-offring, is to dye; of a Trespass-offring, is to feed till it be blemished, and the price they make a voluntary-offring. The exchange of Peace-of-frings, is as the Peace-offrings in all respects, &c. The exchange of the Firstling, is the Priests; and the exchange of the tithe beast, is the owners, &c. Maimony in Temurah, ch. 1. sect. 3 9. 14. and ch. 2. sect. 1. and ch. 3. 1. &c.

Vers. 11 uncleane beast] This may be taken gene∣rally [unspec 11] for all uncleane beasts which men did vow, except the dogge, the price whereof might not bee brought into the house of the Lord, for any vow, Deut. 23. 18. But the Hebrewes understand it al∣so of oxen, sheepe or goats, upon which are blemi∣shes, whereby they are become uncleane for the altas. He that sanctifieth a perfect beast for the altar, and there fall a blemish upon it, whereby it is disalled: lot this is estimated and redeemed. And of this it is said (in Lev. 27. 11.) AND IF ANY VNCLEANE BEAST, &c. and he is to bring with the price thereof another oblation like it, Maim. in Erachin, ch. 5. s. 11. But that other uncleane beasts might be sanctified also, they grant, Ibidem, s. 17. present the beast] or, make it stand, as vers. 8. Whosoever sanctifieth a beast, either cleane or uncleane, either of the holy things for (Gods) house, or holy for the altar, whereupon a ble∣mish is f〈…〉〈…〉, or which is perfect and meet to bee offred: it is necessary that it be presented in the Iudgement hall, Lev. 27. 11. Therefore ••f the beast dye, before it bee estimated and redeemed; they redeeme it not after it is dead, but doe bury it. But if hee sanctifie a staine, or a dead beast for the reparation of the sanctuary; lo•• that is redeemed as other moveable goods, Maimony, in Era∣chin, ch. 5. sect. 12.

Vers. 12. thy estimation ô Priest] The Greeke here [unspec 12] changeth the person, saying. As the Priest valueth it; likewise the Chaldee, According to the estimation of the Priest. This rate or value which the Priest set, was (as Sol. Iarchi here noteth,) for any other man that would come to buy it. But if the owner would redeeme it, the scripture layeth more upon him, to adde the fift part: and so for him that sanctifieth his house, or his field, or that would redeeme his second ••ithe; the owners are to adde a••••ist part, but not any other man.

Vers. 13. If redeeming he will redeeme it] that is, [unspec 13] will at all redeeme it, as repenting of his vow which he hath made, and will not have the beast sold, that the price thereof may be given to the Lord, but reserve it for his own use. the fift part] and the fift part which is added, loe it is as the holy thing it selfe, and there is one law for them (both.) Maimony in Erachin, chap. 7 sect. 〈◊〉〈◊〉. For abusing or p••rioyning holy things, the Law otherwhere commandeth a fift part to bee added besides the principall, as a mulct upon the offender for his fault, Levit. 5. 16. and 6. 4. 5. and 22. 14. so in this case of vowes, when hee that voweth will not stand to his pro∣mise, the Lord layeth on him this penaltie for his inconstancie and lightnesse of minde: that 〈◊〉〈◊〉 might learne to be faithfull and stable minded, in all things pertaining unto him and his service, though they proceeded at first from their owne voluntarie will. unto thy estimation] unto the value which thou the Priest hast set the beast a••••, by the estimation: or, unto the money which thou hast valued it at; as in v. 15. 19. So the owner was to give so much as any other man, and a fift part more.

V. 14. his house] and so by proportion, any other [unspec 14] of his moveable goods. He that sanctifieth his house, or his uncleane beast, or any other of his moveables; they are to be valued according to that they are worth, be they good or bad; and if he that sanctified them, he or his wife or his heyre will redeme them, hee is to adde a fift part &c. whether it be an house in a walled citie, or an house in a village, it may be redeemed alwayes, Mai∣mony in Erachin c. 5. s. 3. To sanctifie an house, was by vow, as if a man said, This house be holy unto the Lord, or any like words. so shall it stand] so shall the value be, neither lesse nor more. Onely the owner, if he will redeeme it, must give the fift part more them the value, ver. 15.

V. 15. the money] Hebrew, the silver of thy estima∣tion, [unspec 15] which the Greeke explaineth, the silver of the price, and the Chaldee, the silver of the estimation thereof, so in v. 19. From this word Silver, the He∣brewes say, Sanctified things might not bee redeemed with lands, or with servants, or with bills (of writing) but either with money, or other moveables that are like unto money. Maintony in Erachin ch. 7. sect. 1.

Ver. 16. field of his possession] which in vers. 22. is [unspec 16]

distinguished from a field of his owne buying; the field which commeth to a man by inheritance, that is called the field of his possession (or tenement,) saith Maimony in Erachin, chap. 4. sect. 1. to the seed therof] that is, the seed which is enough to sow the field. Not according to the worth of (the field) for whether the field were good or bad, the ransome of the holinesse thereof was alike. an Homer] the name of a measure, which contained ten Ephahs or bu∣shels, Ezek. 45. 11. The Greeke and Chaldee, translate it a Cor, and that was one with the Homer, Ezek. 45. 14. Of it there is mention in King. 4. 22. where King Solomons daily bread for his house, was thirtie Cors, of fine flowre, and three score Cors of meale, that is, three hundred Ephahs or bushels of flowre, and sixe hundred of meale. The Hebrewes likewise explaine it thus. The Homer is a Cor: and that is two Letheks [which Lethek is mentioned in Hos. 3. 2.] and the Lethek is fifteene Seahs [or pecks, whereof see Gen. 18. 6.] So the Homer is found to be thirtie Seahs which are ten Ephahs, every three Seahs an Ephah. Maim. in Erachin. ch. 4. sect. 4. By this we may understand that Iudgment threatned in Esay 5. 10. the seed of an Homer, shall yeeld an Ephah; where ten bushels are sowne, one bushell shall bee reaped. at fiftie shekels] that is, shall be esteem∣ed as 50 shekels, for 49. yeeres, to weet, from Iubi∣lee to Iubilee, and so the Hebrewes explaine it, E∣very place which is sit to have an Homer of barley sowne therein, &c. the estimation thereof is fifty shekels, for all the yeeres of the Iubilee; but the Iubilee yeere is none of the number. And whether he sanctifie the best field that is in all Israel, or the worst of all; the estima∣tion is this same. Maimony in Erachin chap. 4. sect. 2. This estimation God set for a field meet to bee sown; of which the Hebrewes say further, that if it were full of trees, though he expressed them not, yet hee, hath sanctified the trees also. If he sanctifie a field which is not fit to be sowne; they redeeme it according to the worth of it: and so if he sanctify the trees onely; they are redeemed by the worth of them: Ibidem, chap. 4. sect. 15. 16.

Vers. 17. to thy estimation] in Greeke and Chal∣dee, [unspec 17] to the estimation thereof, meaning the fiftie she∣kels before mentioned.

Ver. 18. abated] or diminished from thy estimation, [unspec 18] which the Greeke and Chaldee expound, from the estimation (or value) thereof. As, if a man sanctifie the field of his possession, when there remaine eight yeeres to the Iubilee, besides the yeere of Iubilee, which is none of the reckning, who so will redeeme it, must give for the seed of every, Homer of barley, eight shekels, and eight halfe Ge∣rahs (which the Rabbines call Pundions.) And if the owner▪ will redeeme it, they must give ten shekels, and ten halfe Gerahs, for they must adde a fift part, v. 19. Thus the Hebrewes open it, in Era∣chin, ch. 4. l. 5. And Iarchi (on Lev. 27.) saith: A place (to be ••owne with) an Homer of barley, is at 50. she∣kels, so the scripture determineth, when a man com∣meth to redeeme it from the beginning of a Iubilee, (which was every fiftieth yeere:) but if he came to redeeme it in the midst of a Iubilee, he gave according to the reckning, a shekel and an halfe Gerah for a yeere, be∣cause there is no sanctifying, but according to the court of the yeeres of the Iubile, for if it be redeemed, it is wel•• if not, the Treasurer selleth it for this price to another, and it remaineth in the hand of the buyer untill the Iu∣bilee, as all other fields that are sold &c. Of those sales till the Iubilee, see Lev. 25. yeeres that re〈…〉〈…〉 he saith not yeere, but yeeres: whereupon they say, if there remaine but a yeere, he may not give a shekel to redeeme it, it is not redeemed by abating of money, but two yeeres or more before the Iubile. Maimony in Era∣chin, chap. 4. sect. 7.

Vers. 19. that sanctified it] The Hebrewes say, [unspec] if either he himselfe, or his wife, or any of his ••eyres, will redeeme it, they are to adde the fift part thereto: Maimony in Erachin, c. 4. s. 5. The reason why the owners were to pay more then other men, when they redeemed their lād, seemeth to be in mistake of their lightnesse, (as before is noted,) for that they would vow a thing to God, and so soone change their mindes, as to get it againe into their owne hand: for all rashnesse and levitie in vowes, is blamed, Eccles. 5. 2. 4. 5. shall stand unto him that is, be his, and so continue assured: the Greeke translateth, shall bee to him. If hee that sanctified it, hath redeemed it, before the Iubile come, then it retur∣neth to the owner: and the estimation which he hath gi∣ven, falleth to the maintenance of the Sanctuary, as is a∣foresaid. Likewise if the son of him that sanctified it, hath redeemed it, it returneth to his father at the Iubi∣le. But if his daughter, or some other of his kinne, or a stranger hath redeemed it: then if he that sanctified it, redeeme it againe out of their hand, it returneth to him for ever: but if he redeeme it not out of their hand, but the Iubile come, whiles it is under the hand of the daughter, or other of the kinred, or of the stranger; then it goeth out as a sanctified thing, and never retur∣neth to the owner therof, but is a possessiō for the Prie〈…〉〈…〉 v. 21. And the Priests need not give the price of it, be∣cause it is already redeemed, and the estimation is recei∣ved of another; but it returneth to the Priests, 〈◊〉〈◊〉 they were the owners. Provided, that it be an Israe〈…〉〈…〉 but if a Priest or Levite sanctified it, hee may rede〈…〉〈…〉 it at any time, though after the Iubile is gone over 〈◊〉〈◊〉, Lev. 25. 32. 34. Maim. in Erachin, c. 4. s. 20. 21.

V. 20. or if he have sold] Hebrew, and if, &c: b••t [unspec] (as Chazkuni here observeth) there is many an A〈…〉〈…〉 instead of Or. The Hebrewes (as Sol. Iarchi on this place) understand this He have sold, to be meane 〈◊〉〈◊〉 of the owner (who having sanctified it, could not then sell it,) but of the Treasurer which in the Sanctuary hath the disposing of such sanctified things.

V. 21. when it goeth out] out of the hand of him that [unspec] bought it of the Treasurer; as other fields that goe out of the hands of those that bought them, at the Iubile: saith Sol. Iarchi. holy] Hebrew holinesse; that is, an holy field: so in v. 23. a field devoted] He∣brew, a field of devotion, or of separation, as the Greek translateth it, a separated land; see after on v. 28. the Priests] but, as the Hebrewes write, not with∣out paying for it to the Lord, to whom it was vow∣ed. He that sanctifieth a field of his possession, and th•• Iubilee come, and he hath not redeemed it, but it still re∣maineth sanctified; the Priests doe give the price of it,

and it is a possession unto them: because no holy thing goeth out without redemption. And that price, falleth to be holy, for the maintenance of the Sanctuarie. Mai∣mony in Erachin, ch. 4. s. 19. But if it had beene re∣deemed before by another, they had it free, as is noted on v. 20. Now what Priests should have the field, is shewed thus: When a field goeth out to the Priests in the Iubilee, it shall bee given to the Priests that are in the Ward (or course of ministration) wherein the Iubilee falleth. And if the beginning of the yeere of Iubilee be on a Sabbath when one ward goeth out. & another commeth in: it shall bee given to the ward that goeth out. Ibidem in Erachin, ch. 4. sect. 24. Of these wards or courses, see 1 Chron. 24.

Vers. 22. of his owne buying] not left him by in∣heritance from his ancestors: and therefore was [unspec] not his, but farmed by him for terme of yeeres, till the Iubile. of the field] that is, of the fields, or land: for the word field is used for an whole coun∣try, Gen. 14. 7.

V. 23. the tribute] or, the summe, called by the Gr. and Chaldee, the tribute of the value therof so much as he was to give as a tribute to the Lord, accor∣ding as the priest valued it. And hee valued not the land, but the fruits or revenue, according to the number of yeers: for he that bought it, had no po∣wer to sanctifie save the fruits which he had in it, untill the Iubilee, saith Chazkuni. This redemption of purchased or farmed land, differed from the re∣demption of inheritances aforesaid, thus; They set it at a price, looking how much it was worth untill the Iubile; and who so would, redeemed it. And if hee that sanctified it did redeeme it, hee added not the fift part thereof unto it, for the maintenance of the Sanctuary, as in other estimations and prices (he did, v. 19.) And when the Iubile commeth, it returneth to the first ow∣ner that sold it, &c. And it goeth not out to the Priests, because no man can sanctifie a thing which is not his owne, Maim. in Erachin, ch. 4. s. 26. And wee have beene taught in Lev. 25. that Israelites lands could not be sold properly, but let out till the Iubilee; their sales, were but leases for 〈◊〉〈◊〉 me of yeeres. thine estimation] the Greeke and Chaldee ex∣pound it, the estimation (or value) thereof. in that day] and in that place, when and where the thing is estimated. Hereupon th••y say, that if any man pleaded, this thing would be wor••h more af∣ter such a time, or in such a place, whereas now or here it is worth little, they harkned not unto him, but sold every thing in the place thereof, and in the time thereof, whensoever it was. Excepting lands, for they cryed the sale of them sixtie dayes together, morning and evening, and afterward sold them. Maim. 〈◊〉〈◊〉 Erachin, ch. 3. sect. 19. 20. an holy thing▪ ••r, estimation of holinesse.

Ver. 24. the possession] or, the inheritance of the land; that is, the first owner; according to the law [unspec] in Lev. 25. And this though it had gone through many hands. If (a man) sold is field to the first, and the first sold it to the second, and the second to the third, though it were to a hūdred one after another ••n the yeer of Iubilee, it shall returne to the first owner, Lev. 27. 24: Maim. in Iobel, c. 11. s. 15. So the Priests had not this land at the Iubilee, as they had the former, in vers. 21.

V. 25. all 〈◊〉〈◊〉 estimation] Greeke, every valuation. [unspec 25] of the Sanctuary] Hebrew of sanctity or holiness; which the Greeke translateth holy weights: as the Hebrew Shekel properly signifieth a weight: and in Israel, they used to pay their money by weight; as, I weighed him the money, seventeen shekels of silver, &c. and I weighed him the money in the ballances: Ier. 32 9. 10. twentie Gerahs] The holy shekel was the weight of 32••. barley cornes, of pure silver. The Gerah (called of the Hebrew Doctors Megnah) weighed sixteene barley cornes. Vnder the second Temple, they added to the Shekel, and made it the weight of a Selangh, which weighed 384. bar∣ley graines, as witnesseth Maim. tom. 1. in shekels, ch. 1. l. 2. 3. See the annotations on Gen. 20. 16. and Exodus 30. 13. But Ezekiel in the captivity pro∣phesied to those that returned, and that should see the City and Temple of Christ, The shekel shall be twentie Gerahs, Ezek. 45. 12. that all corruption in the holy weights should be done away; and spiri∣tually, the ancient truth in religion restored.

Ver. 26. But the firstling] the Greeke ••ranslateth, [unspec 26] And every firstborne, (or firstling,) which shall be born among thy beasts, shall be the Lords; and 〈…〉〈…〉ne shall san∣ctify it. Because the firstborne were already sanc∣tified by the Law, Exod. 13. 2. 12. and w••re 〈◊〉〈◊〉 Lords; therefore they could not by any man bee sanctified or consecrated by vow, because a m••n cannot sanctifie that which is not his own. Wher∣upon the Hebrewes have these rules; No man may sanctify a thing which is not his owne. If he devote his sonne, or his daughter, or his servant, or a field that he hath bought, [for no field was a mans owne, but by inheritance;] loe they are not devoted: for a man can∣not sanctify a thing, the body whereof is not his owne. Neither can a man sanctify a thing which is not in his owne power; as if he have left in another mans hand a thing to keepe, and he which had it to keepe denyeth it; the owner cannot sanctify it. But if he deny it not, it is in the owners power, &c. Maim. in Erachin, chap. 6. sect. 21. 22. So because the Law in Levit. 25. 39. &c. forbiddeth the Hebrewes to bee sold for ser∣vants or slaves, a man could no otherwise devote or sanctifie himselfe, then to pay his valuation or price. And this the Hebrew canons also do averre; He that sanctifieth himselfe, sanctifieth nothing but his price; and he is bound to give the price of himselfe; and it is lawfull for him to doe (his businesse) and to eate, for loe he hath not sanctified his body, as a servant. Maim. ibidem sect. 20. or sheepe] or goat, for that also is implyed in the originall word, Exod. 12. 3. 5.

V. 27. of an uncleane beast] the Greeke translateth [unspec 27] plurally, of uncleane beasts. Iarchi expoundeth this of such uncleane beasts as were spoken of in v. 11. which a man sanctified unto the reparation of the san∣ctuary. to thine estimation] the Greeke and Chaldee translate, the estimation (or value) thereof. So after, and usually in this chapter.

Vers. 28. devoted thing] in Hebrew Cherem, in [unspec 28] Greeke Anathema: which word Luke useth in Greeke for the gifts wherewith the Temple was adorned, Luk. 21. 5. It meaneth things devoted, dedicated, and separated from common use to God. And often this Cherem is used for destroy∣ing

a thing utterly as accursed, Exod. 22. 20. Deut. 7. 2. and 20. 17. and for forfeiting or confiscation of goods, Ezra 10 8. Here and in Num. 18. and other where it is put for devoted things, wholly given unto God. There is also a difference betweene the estimations forementioned, and the devoted things, as the Hebrewes observe: that the estimati∣ons are determined (or set) by the Law, but the devo∣ted things are not. Maim. in Erachin, c. 1. s. 23. Like∣wise of devoted things (they say) some were the Lords, some the Priests, Num. 18. 14. He that saith, This be a devoted thing to the maintenance of the san∣ctuary, or devoted unto God, &c. it falleth to the main∣tenance of the Sanctuary: but if he saith, Devoted ab∣solutely, then it is the Priests; for absolute devoted things are for the Priests, Numb. 18. 14. What differ the devoted things of the priests, from the devoted things of God? Gods devoted things are holy, and may be redeemed by the worth of them, and the price falleth to the maintenance of the Sanctuary, and the goods themselves goe out for common (or prophane) things. But the things devoted for the priests, may never be re∣deemed, but are given to the Priest as an heave-offring. And of the thing devoted for the Priests, hee saith (in Levit. 27. 28.) IT SHALL NOT BE SOLD, NOR REDEEMED: not sold to another, nor redee∣med by the owners. Maim. in Erachin, ch. 6. sect. 1. 4. Howbeit, this difference appeareth not by the Law of God, which speaketh of all devote things in generall. of all that he hath] Hereupon they say, A man may devote of his herd, and of his flocke, and of his servants that are Canaanites, and of the field of his possession: but not devote all his beasts, or all his servants, or all his fields, or all the move∣able goods that he hath; for it is written, OF ALL THAT HE HATH. But if hee doe devote all his goods, loe they are devoted; whether hee have devoted them for the priests, or for the maintenance of the Sanc∣tuary. And who so devoteth or sanctifieth all his goods, they take all that he hath, even to the Phylacteries that are on his head, &c. Maim. in Erachia, c. 6. sect. 2. 3. And againe, Let a man never sanctifie or devote all his goods: for he that so doth, transgresseth against the meaning of this Scripture, which saith, OF ALL THAT HE HATH; and not, All that hee hath. Neither is this pietie, but folly; for loe hee wasteth all his substance, when he hath need of the creatures, &c. Of the sacrifices which a man is bound to bring, loe the Law sp••reth his goods, and saith that he shall bring ac∣cording to the tribute of his hand, Deut. 16. 10. how much more in things which a man is not bound unto but in respect of his vow; that he should not vow, but as is meet for him, as it is written (in Deu••. 16. 17.) E∣very man according to the gift of his hand; according to the blessing of the LORD thy God, which hee hath given thee. Maim. in Erachin, ch. 8. s. 13. of a man] as of his slaves, which were his to ••el, or give, or devote, as his beasts; because they were his owne. And thus Sol. larchi here expoundeth it, as if he devote his menservants or woman-servants that are Canaanites. holy of holies] Hebrew, holinesse of holinesses, that is, most holy, meaning in respect of him that devoted them; but the Priests which in∣joyed them, used them as their common goods; as the Hebrewes say, At the time when he 〈◊〉〈◊〉 〈…〉〈…〉∣voted things for the Priests, so long as they are in 〈◊〉〈◊〉 owners house, loe they are holy in all respects, Lev. 27. 28. when he hath given them to the Priest, then they are as common things in all respects; as it is said Num. 18. 14. Every thing devoted in Israel, shal•• be thine. Maim. in Erachin, ch. 6. sect. 5.

V. 29. None devoted shall] or, Any devoted thing [unspec] shall not, Some understand this of beasts, devoted by men: but it seemeth rather to be spoken of men (as in the former verse,) which were devoted un∣to death. Which was not only done by God, as when he devoted Iericho, Ios. 6. 17. & the Amale∣kites, Deut. 25. 19. 1 Sam. 15. 3. and other the like; but by men, as in speciall vowes, Num. 21. 2. 3. o•• when they were adjudged to death for sin, Exod. 22. 20. And to this latter, the Hebrewes do ap∣ply this law, saying; Who so hath his judgement de∣creed by the Magistrates of Israel, that he is to be k〈…〉〈…〉ed for his transgression committed; if another doe estimate him, or that he estimateth himselfe, or saith; My price be upon me, or another saith, the price of this man bee upon me; he is not bound (to give) any thing; for this is as a dead man; and there is no valuation or price of the dead. And of this it is said (in Lev. 27. 29) None devoted which shall be devoted, of man, shall ••e re〈…〉〈…〉∣med: as if he should say, there is no redemption 〈◊〉〈◊〉 him, but as a dead man. Maim in Erachin, ch. 1. s. 13. The like exposition is given by Sol. Iarchi, Chaz∣kuni, and others. shall be redeemed] A devote∣ment, was more then a simple vow, whereof there might be redemption, but things devoted had no redemption. And as all vowes were to tend un••o the honour of God, and strengthning of mens faith, with manifestation of their thankfulnesse: so the not redeeming of any thing devoted by vow; nor of other single vowes, without a 〈◊〉〈◊〉 on him that vowed and afterward would redeeme it, was to teach men constancy in all good purpo∣ses and words. For if a man had but sworne to h••s neighbour, though it were to his owne hinde∣rance, he might not change; Psal. 15 4. how much lesse might hee change his solemne promise un〈…〉〈…〉 the Lord: who recompenseth abundantly 〈◊〉〈◊〉 worldly losses, with heavenly blessings; and 〈◊〉〈◊〉 addeth earthly to them also: Mar. 10. 29. 30. P〈…〉〈…〉∣verbes 3. 9. 10.

V. 30. All the tithe] There are two s••••ts of 〈◊〉〈◊〉 in the Law: the first which (after the payment of the first fruits) was given to the Levites, Num. 18. 21. the second which (after the payment of the former tithe) was separated and caried up to I〈…〉〈…〉∣salem, and there eaten by the owners, Deut. 1••. 6. 7. 11. and 14. 22. 23. which second tithe every third yeere, was given to the poore, Deut. 14. 28. 29. The Hebrewes understand this Law, not 〈◊〉〈◊〉 the first tithe, but of the second, thus they write: after that they have separated the great heave-offring they separate one of ten out of that which is left 〈◊〉〈◊〉 is called the first tithe; and of it is spoken in Numb. 18. And this tithe is for the Levites both males and 〈…〉〈…〉∣males, Num. 18. 20. 21. The first tithe may law〈…〉〈…〉 be eaten of (common) Israelites, and a man may 〈◊〉〈◊〉 thereof in his uncleannes, for there is no holinesse in 〈◊〉〈◊〉

〈◊〉〈◊〉. And wheresoever any holinesse is spoken of tithes, or redemption of them, it is not (meant) but of the second tithe. And they count the first tithes as common things, because it is said (in Num. 18. 27.) And this heave-of∣fring shall bee reckoned unto you, as though it were the corne of the threshing-floore, &c. as the corne-floore & wine-presse are common things, so is the first tithe. Maim. tom. 3. treat. of Tithes, ch. 1. s. 1. 2. of the tree] that is, of all trees, whose fruit was mans meat: and all manner of herb••s: Luk. 11. 42. The He∣brewes say, All meat of man which is kept, whose growth (or nourishment) is out of the ground, oweth an heave-offring. And wee are commanded to separate thereof, the first fruits for the Priest; Deut. 18. 4. As corne and wine and oile (mentioned in Deut. 18 4.) are mans meat, and grow out of the earth, and have owners, as it is said, THY CORNE; so all that is like unto them, oweth an heave-offring, and also the tithes. Vet∣ches, though they be not mans meat, forasmuch as they eate them in yeers of famine; they owe an heave offring and tithes, &c. Garden seeds which are not eaten. as Rape seed, Radish seed, Onion seed and the like are free from the heave offrings, and from tithes, because they are not mans meat: but the seeds of the green-herbe, 〈◊〉〈◊〉 them. Herbes, though they be mans meat, owe not the tithes, save by the doctrine of the Scribes, &c. Maim. tom. 3. in Trumoth c 2. s. 1. 2. 3 6. Whatsoever is free from the first tithe, is free from the second, and from the tithe of the poore: and whatsoever oweth the first, oweth both the other. M••im. treat of the second 〈◊〉〈◊〉 the, ch. 1. sect. 12. holinesse] in Greek, an holy thing. Therefore the second tithe might not bee eaten, save before the Lord, in the place which hee should choose: Deut. 12. 5. 6. 7. 17. neither might it be eaten by any uncleane, Deut. 26. 12. 14. But the first tithe, and the tenth of it, (which was gi∣ven to the Priests) might bee eaten in every place, Numb. 18. 31.

Vers. 31. will redeeme] to weet, for himselfe and [unspec 31] his owne private use: for if he dwelt far from the place which God had chosen, he might turne his tithe fruits into money, and goe up therewith, Deut. 14. 23. 24. 25. so if they were uncleane, they were to be redeemed; but the fift part was added by such as would redeeme their owne tithe for their own use. So the Hebrew doctor•• say, He that redeemeth his tithe for himselfe, whether it be his owne, or falne to him by inheritance, &c. must adde the fift part thereto: if it be worth foure, he must give fiue, Lev. 27. 31. If he 〈◊〉〈◊〉 redeemed his 〈◊〉〈◊〉 fruits, and added a fift part; and would againe redeeme their redemption for himselfe the second time, hee is to adde a second fift part for the principall onely, and not adde a fift part for the fift part. But all tithe which he redeemeth not of his owne, he ad∣deth not a fift part. Maimony treat. of the Second tithe. ch. 5. sect. 1. 3. 4.

Ver. 32. the herd or of the flock] The Hebrewes [unspec 32] understand this law of these onely, saying: We are commanded to separate one of ten of all cleane beasts which are borne unto men every yeere: and this com∣mandement is not in use, but for the herd and the flocke 〈◊〉〈◊〉 〈…〉〈…〉. The tithe beast is to be payed of com∣mon things, 〈◊〉〈◊〉 not of things sanctified: and it is due, both within the land, and without the land. All are 〈◊〉〈◊〉 to give the tithe beast; Priests, Levites, and Isra∣elites. And the Law for the tithe beast is, that it be kil∣led in the court (of the Sanctuarie,) & the blood sprink∣led (on the altar,) and the fat burned; and the rest of the flesh is eaten by the owners in Ierusalem, as the other leight holy things, and the Priests have nothing thereof, but it is all for the owners, as the Paschal lamb. And if it be a blemished beast, whether a blemish hath befal•••• it (after,) or that hee separated it at first with a blemish thereon; then it is to be eaten in any place. Maim tom. 3. in Becoroth (or treat. of Firstborne,) ch. 6. s. 1. 2. 3. 4. By payment of the tenth Beast unto the Lord, the people acknowledged their subjection and thank∣fulnesse unto him; for the giving of tithes was a signe of subjection, as the Apostle sheweth in He∣brewes 7. And as the giving of the Firstborne, was a thankfull acknowledgement that the begin∣ning of all propagation & increase was from God, without whose blessings all creatures are barren and fruitlesse, Gen. 1. so the giving of the tenthe, was a like acknowledgement, that his blessing made them plenteous in the fruit of their ca••tel, and other substance, Deut. 28. 11. Gen. 31. 8. 9. Psal. 144. 13. for ten is often used to sign••fie many: as is noted on Gen. 31. 7. and Levit. 26. 26. And God it is that promised, I will sow the house of Israel, and the house of Iudah, with the s••ed of man, and with the seed of beast, Ier. 31. 27. that passeth under the rod] this sheweth the manner of tithing not to be at the will of man, but as the beasts of their owne accord went out of the solde or bawne. The Hebrewes declare it thus; Who so hath ten lambes, and separateth one of them for a tithe, or hath an hun∣dred, and separateth ten for tithe, these are no tiths: but thus he must doe: He is to gather all 〈◊〉〈◊〉 Lambes, or all his calves into the fold; and make there to a little doore, so that two may not goe out ut once. And their dam••, must stand with out; and as they 〈◊〉〈◊〉 or bel••ow and the yong ones heare their voice, they goe out of the fold to meet them; as it is said, THAT PASSETH VN∣DER THE ROD, (Lev. 27. 32.) it must passe of it selfe, and not be caried out by his hand. And as they come out of the fold one after another, he beginneth and counteth them with a rod, one, two, three, foure, &c. and the tenth that commeth out, whether it be 〈◊◊〉〈◊◊〉 female, perfect or blemished, hee marketh it with a red marke, and saith this is the 〈◊〉〈◊〉. Hee needeth not ga∣ther all his beasts which are borne to him, into one fold together, but every flocke by it selfe. They may not tithe of the sheepe for the bullocks, no•• of the bul〈…〉〈…〉 for the sheepe, but they may tithe of the sheepe for the goats, and of the goats for the sheep for (Tson) the flock, comprehē∣deth them both. They may not tithe them that are born this yeere, from them that are borne in another yeere; even as they may not tithe of the seed of the land, of the new for the old, or of the old for the new. All that are borne in the first of T••••ri (September) untill the 29. of El•••• August) are alike, and they may tithe of the one for the other. If five lambs be borne the 29. day of Au∣gust, and five the first of September, they are not alike (or matches.) If a lamb bring forth a yong within her yeere, then shee and her yong are put into the fold toge∣ther to be tithed. Maim. in Becoroth, ch. 7. s. 1. 5. The tithes (as also the First fruits) in Israel, which the

Lord sanctified to himselfe; besides their use for his honour, the sustentation of his ministers, and the poore; had also a further signification of Gods elect people, whom hee sanctifieth and reserveth unto himselfe for salvation, as the tithes and first fruits of his creatures, Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4.

Vers. 33. He shall not search] the Greeke transla∣teth, [unspec 33] Thou shalt not change them, a good for a bad, or a bad for a good. the change thereof] that is, the beast put in the place thereof. not be redeemed] under this, the Hebrewes understand also a pro∣hibition to sell it, if it were unblemished: as Mai∣mony in Becoroth, c. 6. s. 5. &c. saith, It is unlawfull to sell the tithe beast if it be perfect (without blemish:) for it is said, It shall not bee redeemed. Wee have beene taught, that this is also a prohibition to sell it. And it seemeth unto me, that be thas selleth his tithe, doth no∣thing, [his sale is of no force:] neither shall the buyer receive it. By the doctrine of our Scribes, it is unlaw∣full to sell the blemished tithe, yea though it bee slaine. But if a blemished tithe beast be slaine, it is lawfull to ••ell the fat, synewes, skin, or bones thereof; and they have forbidden nothing to bee sold but the flesh onely. T〈…〉〈…〉 tithes in Israel being thus sanctified by the com∣mandement of God, unto his honour, the mainte∣nance of his ministers, and reliefe of his poore people; it taught them, and teacheth us, to honou•• the Lord with our substance, Prov. 3. 9. acknow∣ledging him to bee the author of all our increase and store, Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers, and to communicate unto them in 〈◊〉〈◊〉 good things, 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things, should reape our carnall things, 1 Cor. 9. 11. and to give almes of such things as wee have, that all things may bee cleane unto us, Luk. 11. 41. yea even to se〈…〉〈…〉 that we have, and give almes; to provide our selves bagges which waxe not old, a treasure in the heaven: that faileth not, Luk. 12. 33. And as we beleeve that the purpose of God towards us, in his election of grace, standeth firme, and unchangeable; and hee loveth us unto the end, Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be con∣stant for ever: and with purpose of heart, we should cleave unto the Lord, Act. 11. 23.

HEB. 7. 11. 12.

If perfection were by the Leviticall Priesthood, (for under it the people received the Law:) what further need was there, that another Priest should rise, after the order of Melchisedek, and not be called after the order of Aaron? For the Priesthood being changed, there is made of necessitie a change also of the Law.

HEB. 8. 1. 2.

We have such an high Priest, who is set on the right hand of the throne of the Maje∣stie in the heavens: a minister of the Holies, and of the true Tabernacle, which the Lord pitched, and not man.

HEB. 9. 28.

Christ was once offred, to beare the sinnes of many: and unto them that looke for him, shall he appeare the second time without Sinne, unto salvation.

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