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.

CHAP. XV.

1 The Lord teacheth Israel how they should sa∣crifice unto him in the land of Canaan, and what mea∣sure of Meat-offerings and Drinke-offerings should be for every sacrifice. 13 The stranger is under the same Law. 17 The Law of the first of the dough••••r an Heave-offring. 22 The sacrifice for sinne of igno∣rance, done by Israelite or stranger. 30 The punish∣ment of sinne done with an high hand. 32 A man that was found gathering stickes on the Sabbath, is by the commandement of God stoned to death. 37 The law of fringes on the borders of their garments, and use that the people should make of them.

ANd Iehovah spake unto Moses, say∣ing; [unspec 1] [unspec 2] Speake unto the sons of Israel, and say unto them: When yee be come into the land of your habitations which I give unto you. And yee will make a [unspec 3] Fire-offering unto Iehovah, a Burnt-offering or a sacrifice, to separate a vow, or a voluntary of∣fering; or in your solemne feasts, to make a savour of rest, unto Iehovah, of the herd, or of the flocke. Then he that offereth his oblati∣on [unspec 4] unto Iehovah, shall bring neere a Meat∣offering of a tenth part of fine flowre, mingled with the fourth part of an Hin of oile. And [unspec 5] the fourth part of an Hin of wine for a drinke∣offering, shalt thou make readie for the Burnt∣offering, or for the sacrifice, for one lambe. Or for a ramme thou shalt make a Meat-offe∣ring [unspec] of two tenth parts of fine flowre, min∣gled with the third part of an Hin of oile. And for a drinke-offering, the third part of an [unspec] Hin of wine shalt thou offer for a savour of rest unto Iehovah. And when thou shalt [unspec] make a youngling of the herd, a Burnt-offring or a sacrifice, to separate a vow or Peace∣offrings unto Iehovah; Then shall he bring [unspec] neere with the youngling of the herd, a Meat∣offering of three tenth parts of fine flowre, mingled with halfe an Hin of oile. And [unspec] thou shalt offer for a Drinke-offering, halfe an Hin of wine for a Fire-offering of a savour of rest unto Iehovah. Thus shall it be done for [unspec] one bullocke, or for one ramme, or for a lamb of the sheepe, or of the goats. According to the number that ye shall make readie, so shall yee make readie for (every) one, according to their number. Every home-borne of 〈◊〉〈◊〉 countrey shall thus doe these things, to offer a Fire-offering of a savour of rest unto Iehovah.

And if a stranger sojourne with you, 〈◊〉〈◊〉 who-soever be among you in your generati∣ons,

and will make a Fire-offering of a savour of rest unto Iehovah; as yee doe, so hee shall doe. Yee of the Church, one stature shall bee [unspec 15] for you, and for the stranger that sojourneth: a statute for ever in your generations; as yee are, so shall the stranger be before Iehovah. One law, and one manner shall be for you, and [unspec 16] for the stranger that sojourneth with you.

And Iehovah spake unto Moses, saying; [unspec 17] [unspec 18] Speake unto the sonnes of Israel, and say unto them; When ye come into the land whither I bring you; Then it shall be, when yee eat [unspec 19] of the bread of the land, yee shall heave an heave-offering unto Iehovah. Of the first of [unspec 20] your dough, a cake shall ye heave for an heave∣offering; as the heave-offering of the threshing-floore, so shall ye heave it. Of the first of [unspec 21] your dough, yee shall give unto Iehovah an heave-offering in your generations.

And when ye shall have sinned ignorantly, [unspec 22] and have not done all these commandements w^ch Iehovah hath spokē unto Moses: Even [unspec 23] all that Iehovah hath commanded you by the hand of Moses, from the day that Iehovah commanded Moses, and henceforward, throughout your generations: Then it shall [unspec 24] be, if ought be done by ignorance, from the eies of the congregation, that all the congregati∣on shall make readie one bullocke, a young∣ling of the herd, for a Burnt-offering, for a sa∣vour of rest unto Iehovah; and his Meat-offe∣ring, and his Drinke-offering, according to the manner: and one goat-bucke of the goats, for a Sin-offering. And the Priest shall make [unspec 25] atonement for all the congregation of the sonnes of Israel, and it shall be mercifully for∣given them: for it is an ignorance, and they have brought their oblation, a Fire-offring un∣to Iehovah, and their Sin-offring before Ieho∣vah, for their ignorance. And it shall be mer∣cifully [unspec 26] forgiven, al the congregatiō of the sons of Israel, & the stranger that sojourneth among them, because all the people was in ignorance.

And if one soule sinne through ignorance, [unspec 27] then it shall bring neere a shee-goat of her first yeare for a Sin-offering. And the Priest shall [unspec 28] make atonement for the soule that sinneth ig∣norantly, when it hath sinned by ignorance, before Iehovah, to make atonement for him, and it shall be mercifully forgiven him. For [unspec] the home-borne amongst the sonnes of Israel, and for the stranger that sojourneth among them, one law shall be to you for him that 〈◊〉〈◊〉 through ignorance. But the soule that shall doe with an high hand, whether he be home-borne, or a stranger, the same re∣proacheth Iehovah; and that soule shall be cut off from among his people. Because he [unspec 31] hath despised the word of Iehovah, and hath broken his commandement, that soule shall utterly be cut off, his iniquitie shall be upon him.

And the sonnes of Israel were in the Wil∣dernesse: [unspec 32] and they found a man gathering sticks on the Sabbath day. And they that [unspec 33] found him gathering sticks, brought him neere unto Moses, and unto Aaron, and unto all the congregation. And they put him in ward, [unspec 34] because it was not declared what should be done to him.

And Iehovah said unto Moses; The man [unspec 35] shall be made to die the death: all the congre∣gation shall stone him with stones without the campe. And all the congregation brought [unspec 36] him forth without the campe, and stoned him with stones, and he dyed, as Iehovah commanded Moses.

And Iehovah said unto Moses, saying; [unspec 37] [unspec 38] Speake unto the sonnes of Israel, and say unto them; that they make unto them a Fringe on the skirts of their clothes, throughout their generations; and that they put upon the Fringe of the skirt, ar••bband of blue. And [unspec 39] it shall be unto you for a Fringe, that yee may see it, and remember all the commandements of Iehovah, and doe them: and that yee seeke not after your owne heart, and after your owne eyes, after which you goe a whoring. That [unspec 40] ye may remember and doe all my comman∣dements, and be holy unto your God. I am [unspec 41] Iehovah your God, which brought you forth out of the land of Egypt, to be unto you a God; I am Iehovah your God.

Annotations.

SPake unto Moses] After the judgement upon the disobedient Israelites, who should perish in [unspec 1] the wildernesse, God now repeateth and enlargeth the Law of sacrificing, which their children should observe in the land of Canaan: whereby their re∣conciliation unto him, and his grace towards them in Christ, was figured: thus after the curse of the Law for sinne, is annexed the grace of the Gospell through faith. In like manner after the destruction of twenty foure thousand for the sinne of Baal pe∣hor, in Num. 25. the Lord causeth the people to be mustered, Num. 26. and appointeth the land to bee given them for inheritance, and repeateth againe the Law of sacrificing at the solemne feasts, in Num. 28. and 29. that upon the example of wrath on the sinfull parents, he might shew his remem∣brance of mercie in Christ, unto the repentant be∣leeving children.

Verse 2. land of your habitations] wherein you [unspec 2] shall dwell: not in the wildernesse, but in the land of promise, (which figured the state of grace in Christ) did God require the sacrifices of his peo∣ple, and promiseth to accept them. So after by the Prophet Ezekiel, he saith, I will bring you into the wildernesse of the peoples, and there will I plead with you face to face. Like as I pleaded with your fathers in the wildernesse of the land of Egypt, so will I plead with you, saith the Lord GOD. And I will cause you to passe under the rod, &c. and I will purge out from among you the rebels, and them that transgresse against me, &c. For in the mountaine of mine boli∣nesse, in the mountaine 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 offerings, and the first fruits of your oblations, with all your holy things; with a savour of rest will I accept you, &c. Ezek. 20. 35, 36, 37, 38, 40, 41.

Verse 3. a Fire-offering] in Chaldee, an oblati∣on before the LORD. Burnt-offering] the Law [unspec 3] whereof was given in Levit. 1. a sacrifice] to wit, of Peace-offerings, as the Chaldee explaineth it: the Law concerning them, see in Lev. 3. And the word sacrifice being put absolutely, is often used for Peace-offerings; as in Exod. 18. 12. Lev. 17. 5, 8. and 23. 37. Deut. 12. 27. So it is meant here; for the meat and drinke-offerings following, were not ad∣ded to the Sinne or Trespasse-offerings. The He∣brew Canons say, They are not charged with Meat and Drinke-offerings, save for the Burnt-offering of beasts, and for Peace-offerings onely; whether they be the oblation of the congregation, or of a private person, or the lambe of a woman after child-birth (Levit. 12. G.) and those that the high Priest offereth, for∣asmuch as they are Burnt-offerings, they are charged to have Meat and Drinke-offerings. But the (Burnt∣offerings of) fowles; and the Trespusse and Sin-offe∣rings, they bring no Meat or Drink-offerings with them, save with the Sin-offering of the Leper, and his Trespasse-offering, whose Meat-offerings are ex∣pressed in the Law, (Lev. 14. 10.) Maimony in Mag∣naseh hakorbanoth, ch. 2. sect. 2. to separate] or, in separating a vow: whereof see the notes on Lev. 27. 2. voluntary offering] what these are, and how they differ one from another, is noted on Lev. 7. 16. After, in verse 8. it is called Peace-offe∣rings. And from hence the Hebrewes gather, that Sinne and Trespasse offerings were not required to have Meat and Drink-offerings with them; for, Sin and Traspasse-offerings, and First-fruits, and Tithes, and the Passeover, for as much as they come not by vow or voluntary offering, they are not charged with the Meat and Drink-offerings. Maim. in Magnas. hakorb. ch. 2. sect. 3. folemne feasts] whereof see Lev. 23. So the Peace-offerings of the Chagigah (or Passeover mentioned in Deut, 16. 1, 2, &c.) and the burnt-offerings, were to have meat and drinke-offerings with them: Maim, ibidem ch. 2. sect. 3. savour of rest] that is, of sweet smell, as the Greeke translateth it; which the Chaldee ex∣poundeth, to be acceptedwith favour: see the notes on Gen. 8. 21. and Lev. 1. 9. or of the flocke] to except the burnt-offering of fowles, as before is no∣ted.

Verse 4. his oblation] in Greeke, his gift: so [unspec 4] the Hebrew Korban, is interpreted, a gift, in Mar. 7. 11. shall bring neere] or, shall offer: so after. Meat-offering] in Hebrew, Minchah: of Minchah: of i••, and the signification thereof, see the notes on Let. 2. a tenth part] to wit, of an Ephah, as is expres∣sed in Num. 28. 5. and as the Greeke version here addeth: of the Ephah or Bushell, see Exod. 16. 36. Hence the Hebrewes gather, (as Chazkuni here noteth from R. Nathan) that whosoever would vo∣luntarily offer a Meat-offering, might not bring lesse than a tenth deale. an Hin] a measure in the Sanctuary for liquid things. The Hin is twelve Logs, saith Maimony in Magn. bakorbanoth, ch. 2. sect. 7. The Log was as much as six egges, as is no∣ted on Lev. 14. 10. and Exod. 30. 24. so the H•••• contained as much as 72 egges: the fourth part o•• an Hin, as much as 18 egges. oile] to wit, oile olive, as in Targum Ionathan is expressed.

Verse 5. wine] expounded in Targum Iona∣than, [unspec 5] red wine of the grapes. So in those that follow. It is called Shecar, or, strong wine, in Num. 28. 7. a drinke-offering] or, an effusion, a powred out offe∣ring, because it was powred out upon the Altar, but not upon the fire, as Maimony sheweth, in Magn. ha∣korbanoth, ch. 2. sect. 1. or for the sacrifice] to wit, of Peace-offerings, as the Chaldee expoundeth it; and by this word or, he sheweth, that he is to bring for the one by it selfe, and for the other by it selfe; saith Chazkuni on Num. 15. for one] that is, for eve∣ry one severally, as in verse 12.

Verse 6. Or for a ramme] The Greeke inter∣preteth [unspec 6] it, And for aramme. Aramme was of the second yeare, or upward: the lambe of the first yeare. two tenth parts] two Omers, which was deu∣ble the measure for a lambe, verse 4. and this the Hebrewes understand for the ramme onely, 〈◊〉〈◊〉 for the ewe, or goat; as they write, The quantitie 〈◊〉〈◊〉 the meat and drinke-offrings, for an hee-lambe, or 〈…〉〈…〉∣lambe, is a tenth of flowre, and the fourth part of 〈◊〉〈◊〉 Hin of wine. Likewise for a goat, whether it be 〈◊〉〈◊〉 or great, male or female; also for an ewe, though 〈◊〉〈◊〉 be great. But for aram, two tenth deales of flowre, &c. and the third part of an Hin of wine. Maim, in Magn. hakorb. ch. 2. sect. 4.

Verse 7. of rest] in Greeke, of sweet smell, or good odour: as in verse 3.

Verse 8. when thou shalt make] in Greeke, i•• yee shall make; that is, shall sacrifice. youngling] Hebr. a sonne of the herd: meaning a bullocke: as in Exod. 29. 1. And here is no difference betweene young or old, as was before betweene lambe and ramme; but one quantity is for the calfe, and for the bull. The bullocke or the calfe, be it male or female, hath for the meat-offering three tenth deals of flow•••• &c. Maim. ibidem, ch. 2. sect. 4.

Verse 9. he bring] or, he offer: here the person is changed: before he said, when thou, verse 8. 〈◊〉〈◊〉 he saith, then shall he: the Greeke keepeth the per∣son as before, then shall ye offer. three texth parts three Ome••s; that is, three times so much as set a Lambe, verse 4.

Verse 10. a Fire-offering] in Chaldee, an ob∣lation. [unspec 10] This is meant, as Sol. larchi saith, but of the Meat-offering and of the oile: for the wine was no Fire-offering, because it was not put upon the fire.

Verse 11. or of the goats] bee it kid, or goat-bucke, [unspec 11] male or female, old or young; for the Law putteth no difference, as is before observed; and so noted by Chazkuni here. As for the manner of offering these Meat-offerings, the Hebrew canons say, that they were not charged to bring frankin∣cense with them (as they were with the Meat-offe∣rings that were brought alone, Lev. 2. 1.) but they were charged to have salt, (according to the Law in Lev. 2. 13.) and this Meat-offering was all of it burnt upon the Altar in the Courty ard, (whereas of the other Meat-offering, an handfull onely was burnt, and the residue eaten by the Priests, Lev. 2. 2, 3.) and the wine was powred upon the Altar. Maim. in Magn. hakorbanoth, chap. 2. sect. 1.

Verse 12. so shall yee make readie] or, thus shall [unspec 12] yee doe: The Hebrewes say, These Meat and Drinke-offerings, whether they be for Burnt-offering or Peace-offerings, must bee according to this mea∣sure for every one; (Num. 15. 12.) they may not adde more to these measures, nor diminish ought from them: and if they doe diminish, or adde more, the whole is made unlawfull. Except it bee the Lamb of Burnt-offering which they bring on the day that they wave the Omer of first-fruits (Levit. 23. 12, 13.) for the Meat-offering thereof is two tenth-deales of fine flower, mingled with the third part of an Hin of oile: but though the flower thereof bee doubled, yet is not the wine doubled, but the wine for the drinke-offe∣ring, is the fourth part of an Hin. When they measure the Meat or Drinke-offering, either of a particular person, or of the congregation, they mete it not by a measure of three tenth deales for a bullocke, or of two for aramme; but they measure all in one tenth deale, which is in the sanctuarie, & likewise the oile &c. The flower with the oile of the Meat-offerings, hinder not the wine; neither doth the wine hinder them: neither doe the meat or drinke-offerings hinder the sacrifice. But a man may bring his oblation to day, & his meat and drinke-offerings ten dayes after; provided, that he have not sanctified them in a ministring vessell. For if he have put them into a ministring vessell (of the San∣ctuarie,) if they abide all night, they become thereby unlawfull. They may bring no Meat or Drinke-offe∣rings, save of common things; they may not bring them of the heave-offering, nor of the second tithe, nor of the first-fruits, but of common things onely. Maimony in Magn. hakorbanoth, chap. 2. sect. 5. 8. 12, 13. The Burnt and Peace-offerings, served (as other sacri∣ficer) to make atonement for the house of Israel, Ezek. 45. 17. Levit. 1. 4. and figured Christs ob∣lation of himselfe, to reconcile us unto God his Father, and to be our Peace, Heb. 9. 14. and 10. 8. 10. Eph. 2. 14, 15, 16. The Meat-offering, (be∣sides the signification that it had of Christ, Eph. 5. 2.) figured in speciall manner the faith and sancti∣monie of his people, and of their service of God, Esai. 66. 20. Rom. 15. 16. Psal. 141. 2. Mal. 1. 10, 11. So the Lord by this addition of the Meat∣offering to the other sacrifices in Canaan, taught his people sanctitie in the faith and profession of the Gospell, both touching their persons and acti∣ons: and the Drinke-offerings, of wine powred out upon, and sanctified by the Altar, were not onely a type of Christs bloud shed for remission of sinnes, Mat. 26. 28, 29. but of our fellowship with him in his afflictions, even to be powred out upon the sa∣crifice and service of Christians faith, Philip. 2. 17. 2 Tim. 4. 6. See the annotations on Levit. 2.

Verse 13. home-borne] the naturall Israelite. [unspec 13]

Vers. 14. stranger] in Greeke, Proselyte: the Gentile converted to the Iewes religion. in your generations] or, throughout, that is, in all ages suc∣cessively: so in verse 15.

Verse 15. Yee of the church] or, O Church, or [unspec 15] congregation: or, Concerning the church; which in Targum Ionathan is expounded, the whole church. before Iehovah] in the exercises of re∣ligion before the Lord: for in civill things, there was not one law for both Israelites and strangers.

Verse 16. one manner] that is, one manner of [unspec 16] practise and obedience, and one punishment for transgression: Hebr. one judgement. So in vers. 24.

Vers. 17. And Iehovah spake] A second ordinance [unspec 17] by the Lords authoritie, is here imposed upon them that should come into the land of Canaan; that they should give him a cake of the first of their dough: which law is no where mentioned by Mo∣ses, save in this place. And as the former Law for sa∣crificing, taught them holinesse by faith in Christ, who should be sacrificed for his church; so this commandement of First-fruits, taught them to shew forth the fruits of faith, by good workes, which God appointed his people to walke in.

Verse 18. When yee come into the land] As a pro∣mise [unspec 18] is here included, that God would bring them into that good land: so a duty of thankfulnesse is commanded, that they might remember and ac∣knowledge his mercie, and have his blessing con∣tinued upon them. The Hebrewes doe observe, that This COMMING, differeth from all the COMMINGS mentioned in the Law: for, in them all it is said, When thou art (or shalt) come; When yee are come, meaning, after the possession thereof, and dwelling therein: but here it is said, When yee come, meaning, after they were entred into it, and did eat of the bread thereof, they were bound to give the cake, saith Sol. Iarchi on Num. 15. Now this they did, before the land was parted for inhe∣ritance, as appeareth in Ios. 5. 11, 12. where they did eat of the old corne of the land; and then the Manna ceased. And as an Omer of Manna was re∣served before the Lord, for the generations of Isra∣el, that they might see and thankfully remember the bread which God gave them to eat in the wil∣dernesse, Exod. 16. 32, 33. so a cake of the bread which he should give them in Canaan, was to bee given unto him, that they might acknowledge him, to be the preserver and nourisher of them in the land; for it is he that giveth bread unto all flesh, be∣cause his mercie endureth for ever, Psal. 136. 25. whither I bring you] or, am bringing you thi∣ther. Hence the Hebrews say, They were not bound by the Law to give the cake save in the land of Israel

onely, & when all Israel were there, &c. Fruits with∣out the land, that are brought into the land, owe the cake: but the fruits of the land, that are carried out of the land, are discharged; as it is said, WHITHER I BRING YOV: there are you bound, both con∣cerning the fruits of the land, and the fruits without the land. But by the doctrine of the Scribes, they were to separate a cake also out of the land, that the law of the Cake might not be forgetten out of Israel. Maimo∣ny in Biccurim (or treat. of First-fruits) chap. 5. sect. 5, 6, 7.

Verse 19. of the bread] that is, of the bread-corne, [unspec 19] as in Esai. 28. 28. Bread (that is, Corne) is bruised; and out of the earth commeth bread, Iob 28. 5. Psal. 104. 14. The Chaldee of Ionathan here paraphraseth thus; Of the bread of the revenue of the land, and not of rice, and millet, and lesser seeds. So by the Hebrew canons; Nothing oweth the cake, but the five kinds of graine onely; which are, Wheat, and Bar∣ley, and Rye, and Fox-eare barley, and Oats: for nothing is called BREAD, save that which is made of these. But hee that maketh meat of Rice, Millet, or other like pulse (or seeds,) they owe no cake at all. Maim. in Biccurim, chap. 6 sect. 2. and Talmud. Bab. in Challah, c. 1. yee shall heave] that is, shall offer up; or, as the Greeke and Chal∣dee translate, shall separate; for it was separated by the owner, and offered to the Lord; and so was one of the heave-offrings which God gave unto his Priests, Num. 18. 19. Wherefore it was holy, and whosoever separated a cake, hee first blessed God who sanctified them by his commandements, and comman∣ded them to separate a cake. Maim. in Biccurim, chap. 5. sect 11. An heathen that separated a cake, though in the land of Israel, it was no cake. Ibidem chap. 6. sect. 10. unto Iehovah] in Chaldee, before the LORD. Not that it was brought into the Sanctuarie, or offered on the Altar, but given to the Lords minister: as it is written, Yee shall also give unto the Priest, the first of your dough, Ezek. 44. 30. By the Hebrew canons, The first-fruits, and the heave-offerings, and the Cake, and the principall and the fift part, [spoken of in Num. 5. 7, 8.] and the gifts of the beast [that is killed, Deut. 18. 3.] these are the Priests goods: with them he may buy ser∣vants, and lands, and uncleane beasts, and pay his debts, or wives dowrie, and buy bookes. Maim. in Bic∣curim, chap. 4. sect. 14.

Verse 20. Of the first] or, The first-fruit: with [unspec 20] the first-fruits of all things, God was to be honou∣red, Prov. 3. 9. that thereby all the rest of their food might be sanctified unto them: For if the first-fruit be holy, the lump (or dough) is also holy, Rom. 11. 16. and a promise of plentie is added to them that thus doe, Prov. 3. 10. as of this particular it is said, yee shall also give unto the Priest, the first of your dough, that be may cause the blessing to rest in thine house, Ezek. 44. 30. of your dough] of your paste, or lump. They gave of their corne, first-fruits and tithes, and other gifts, to the Priests, Levites, and poore, when they first reaped and threshed it, Exod. 23. 19. Num. 18. 12. 26. Lev. 23. 22. After them, when they made bread of it, they separated also this cake. And as the Levites separated an heave-of∣fering, out of their tithe, Num. 18. 26. so the poore that glained, separated of their dough; as the Hebrewes write, That which is glained, and which is forgotten, (Deut. 24. 19.) and the corner, Lev. 19. 9. &c. though they be free from the Tru∣mah (or heave-offering,) yet they owe the cake. Like∣wise the first tithes, &c. Maim. in Biccurim, chap. 6. sect. 3. And though other seeds or pulse, owe not the cake, as is before noted, yet they say, Hee that mixeth the meale of wheat, & the meale of rice, and maketh dough of them, if it have the taste of the wheat, it oweth the cake; and if not, it is discharged. Though it bee but the leaven of wheat among dough of rice, if it have any taste of the wheat, it oweth the cake. Dough that is kneaded with wine, or oile, or ho∣ney, &c. if they bake it in an oven, or on the hearth, or pan, or in a fryingpan, &c. oweth the cake. But he that maketh dough to drie it in the sunne onely, or to boile it in a cauldron, it is discharged of the cake, &c. Also parched corne, that is kneaded with water, or ho∣ney, and eaten without baking, is discharged; for nono∣thing oweth the cake, but dough, the end whereof is to be bread baken for mans meat. Ibidem sect. 11. 12. And for the quantitie of dough, out of which a cake is to be given, they say, An Omer full of meale, whether it be of one of the five sorts of graine, or of all of them mixed together, the dough thereof oweth a cake. And it is unlawfull for a man to make his dough of a lesser quantitie, that it may be free from paying the cake. Ibidem sect. 15, 16. What the Omer is, see on Exod. 16. 36. And from that measure of Manna which God gave every one for a day, did they ga∣ther this quantitie, that an Omer of meale should pay a cake to the Lord, as Sol. Iarchi on this place sheweth. a cake] or, loafe, made of the dough aforesaid. He that separateth meale for his cake, it is no cake: but the residue of the dough oweth a cake. When they put water to it, and the meale is mixt with the water, they saparate a cake of the first thing which is kneaded, as it is written, THE FIRST OF YOVR DOVGH. That dough which oweth a cake by the Law, he that eateth thereof is to be bea∣ten. Maim. in Biccurim, c. 8. s. 1. 2. 5. of the thresh∣ing-floore] that is, of the corne in the threshing-floore; as it is your duty religiously to separate first-fruits of your corne in the floore; so of the dough it your houses. Thus the floore is used for the corne therin, in Deut. 16. 13. Sol. Iarchi understandeth it thus; as the heave-offering of the floore, of which there is no stinted measure (by the Law;) & not as the heave∣offering of the tithes, whereof there is a stinted mea∣sure: So for the quantitie, it should be voluntarie, so much as men would give. Howbeit, their wise men (they say) set a measure, viz. that they should separate the foure and twentieth part of the dough, that it might be a gift meet to be given. But the baker, that maketh bread to sell in the street, separateth the eight and fortieth part: for because his dough is much there is in this quantitie sufficient for a gift. Maim. in Biccurim, chap. 5. sect. 2. So the Chaldee of Iona∣than expoundeth this verse, The first-fruits of your dough, a cake, one of 24. (that is, the foure and twen∣tieth part) shall yee separate as a separated-offering for the Priest, &c.

Vers. 21. yee shall give] The repeating of the [unspec 21] commandement, sheweth it to be of importance; and though the Priest had it, yet was it given to the LORD, whose blessing therefore was promi∣sed to the observers of this Law, Ezek. 44. 30 And as all things given unto God, were to be holy, pure and cleane; so of this the Hebrewes write, A man may not make his dough in uncleannesse at all; but is to be admonished, & must be carefull that he be cleane, both he and his vessels, that he may separate a pure cake. Maim, in Biccurim, chap. 8. sect. 11 in your] or, throughout your generations, in all ages: wherefore this ordinance was kept by Israel, after they were returned out of Babylon, Nehem. 10. 37. And besides that all their bread was sanctified un∣to them by these first-fruits, and God was honou∣red, by whose word man liveth, and not by bread onely, Deut. 8. 3. it seemeth to have a further sig∣nification of the chosen people of God, as Paul ap∣plieth this phrase of the first-fruits, and of the lump of dough, unto the state of Israel, Rom. 11. 16. as the Prophet speaking of the first-fruits also saith, Israel was holinesse to the LORD, the first-fruits of his in∣crease; all that eat him, shall beguilty, &c. Ier. 2. 3. And thus the Iewes of old understood this comman∣dement of the Cake, that it signified in mystery the con∣gregation of Israel, called the first-fruits of the world; which whe•• it is put into the oven that burneth with the fire of the holy blessed God, it is necessary to sepa∣rate there-from a cake, that it bee not partaker of se∣vere judgement; and there-from is a blessing reserved in the world, (Ezek. 44. 30.) R. Menachem on Num. 15.

Vers. 22. when yee shall have sinned ignorantly] [unspec 22] or, if yee have erred, that is, done unadvisedly of ignorance, errour, or oversight; whereto is oppo∣sed sinning with an high hand, vers. 30. See the an∣notations on Levit. 4. 2. As in the two former Lawes, the Lord repeated and inlarged the do∣ctrines of faith, and of good workes: so here hee doth the like concerning the forgivenesse of sins, which his people through infirmitie doe fall into; that all the chiefe points of Christian religion, are here renewed unto them. have not done all] The words of this Law differ from the former in Lev. 4. 2. 13. which spake of doing that which should not be done; whereas this speaketh of not do∣ing all which should bee done. There also, the sa∣crifice which the congregation should bring, was a Bullocke for a Sin-offering, Lev. 4. 14. here (in vers. 24.) they are willed to bring a Bullocke for a Burnt-offering; and a goat-bucke, for a Sin-offering. Whether is this difference, in respect of the com∣mandements, forbidding evill workes, and re∣quiring good, as the words seeme to import? Or, as the Hebrewes expound it, doth this here respect the sinne of idolatrie onely? Or, as others under∣stand it, is that for all the tribes generally, and this for the severall tribes, cities and townes as they were severed in the land of Canaan? Or, is this (in mysterie) an increase of the sacrifice in Canaan; as in prophesie of the dayes of the Gospell, the Meat and Drinke-offerings (which Christians should spiritually offer with their sacrifices,) are of greater quantitie, than those which were offered under Moses, Ezek. 46. 5. 11. compared with Num 15. 4, 5, 6, 7. and 28. 20, &c.

Vers. 23. Even all] This sheweth the large ex∣tent [unspec 23] of this Law, and the weight thereof, by repea∣ting things so expresly. The Hebrewes, which un∣derstand this of idolatrie onely, say, that that one commandement, is as all the commandements, &c. and that this sheweth, that whosoever professeth idolatrie, is as if he denied all the Law wholly, and all that the Prophets have prophesied; as it is written, AND HENCE FORWARD: Sol. Iarchi on Num. 15. and Maimony tom. 1. treat. of Idolatry, chap. 2. sect. 4.

Verse 24. by ignorance] in Greeke, unwillingly: [unspec 24] see Lev. 4. 2. from the eyes] understand, hidden from the eyes, as is expressed in Lev. 4. 13. This the Hebrew Doctors understand of things erroneously taught by the governours, and practised by the people, concerning idolatrie; as is shewed in the annotations on Lev. 4. 13. and so Sol. Iarchi ex∣poundeth here this place. shall make readie•• that is, shall offer for a sacrifice, Levit. 4. 14. And this the Hebrewes understand not of one sacrifice for the twelve tribes, but for every tribe so much. If the errour be in idolatry, that they (the gover∣nours) have erred, and taught it; they bring a Bul∣locke for a Burnt-offering, and a goat-bucke for a Sin-offering, for every tribe; and this oblation is that which is spoken of in Num. 15. saith Maimony in Shegagoth, chap. 12. sect. 1 and Talmud in Hora∣joth, chap. 2. See the notes on Lev. 4. 14. This ex∣position for the number, may seeme probable, be∣cause the people returned from captivitie, offered for all Israel, in Burnt-offerings twelve bullockes, and twelve goat-bucks for a Sin-offering, according to the number of the tribes, Ezr. 8. 35. young∣ling] Hebr. son of the herd: a bullocke was alwaies of the second yeare or upward: so, the goat-bucke following. Burnt-offering] which signified atonement and sanctification by the death of Christ, as is shewed on Lev. 1. of rest] that is, of sweet smell, as the Greeke translateth: the Chaldee saith, to be accepted with favour before the LORD. to the manner] or, right, ordinance: Heb. to the judgment: meaning, the measure prescribed of God, in v. 9, 10. for a Sin-offering] in Greeke, for sin. This word in Hebrew is written with want of a let∣ter, which elswhere usually is expressed: where∣upon Sol. Iarchi noteth, that it is not as other Sin∣offerings; for all Sin-offerings that are by the Law brought with the Burnt-offering, the Sin-offering is before the Burnt-offering, as it is said, (in Levit. 5. 10.) And the second he shall make a Burnt-offering, but this Burnt-offering is before the Sin-offering. The manner of offering this Sin-offering was like the bullocke, in Lev. 4. it was killed in the court-yard, the bloud was carried into the Sanctuarie, and sprinkled seven times before the Lord; the fat was burned on the Altar in the courtyard; and the bo∣dy of the beast was carried forth, and burnt with∣out the campe: so figuring Christ, who should bee slaine for the sinnes of his people, and by his owne bloud enter into heaven; his bodie being crucified

without the gate of Ierusalem, Heb. 9. 11, 12. 24 and 13. 11, 12. If the great assise (of Magistrates) ignorantly sinne in teaching idolatrie, the whole con∣gregation bringeth twelve bullockes for Burnt-offe∣rings, and twelve goats Sin-offerings, and they are burned, because their bloud is carried into the Sanctu∣arie, &c. Though but one tribe onely commit (the sin,) if it be the most part of the church; then all the congre∣gation bring, for idolatrie, twelve bullocks & twelve goats, Maimony in Shegagoth, chap. 12. sect. 1.

V. 25. for all the congregation] or, for every congre∣gation; [unspec 25] wherby may be implied the severall tribes, cities, townes, and synagogues. So in vers. 26. an ignorance] or, an errour; in Greeke, and unwilling Sin, so in v. 26. brought their oblatio] in Greeke, have brought the gift thereof. a Fire-offering] in Chaldee, an oblation before the LORD: & this is meant of the Bullocke the Burnt-offring, as Sol. Iarchi noteth. their Sin-offering] this is the goat; saith Sol. Iarchi. before Iehovah] R. Menachem ••rom former authours speaketh of these phrases here used, unto the LORD, and before the LORD, that it is meant of him and his Iudgment hall; wher∣by i•• appeareth that the mysterie of the Trinitie in th•• Godhead, was of old beleeved by the Iewes, though how they oppugne the same. For there was no Court or Iudgement hall in Israel, lesse than of three Iudges: and being by them here and in other places applied unto God, and in case of sacrifice and expiation of sinne, which they did hold peculiar unto God alone; it sheweth that they once acknowledged a Trinity of persons in the God-head, to whom sacrifices for the sinnes of men were offered. [unspec 26]

Verse 26. and the stranger] the beleeving gen∣tile, as the Greeke translateth, and the proselyte that commeth unto you. Thus the Lord sheweth himselfe to be the God of the Gentiles also, Rom. 3. 29.

Vers. 27. if one soule] or, any soule, that is, any person: the Chaldee expoundeth it one man. So in Lev. 4. 27. through ignorance] in Greeke, un∣willingly. This also by the Hebrewes (as Sol. Iar∣chi here) is expounded of the sinne of idolatrie. of her first yeare] Hebr. daughter of her yeare; in Greeke, a yeareling: see the notes on Exod. 12. 5. In Levit. 4. 32. he might also bring an ewe-lamb for his sinne; which may likewise be understood here. But Sol. Iarchi saith, For other transgressions, a particular man bringeth an ewe-lamb, or a she-goat: but for this (of idolatrie) a she-goat is appointed.

Verse 29. one law shall be to you] that is, yee shall [unspec 29] have one law: the Greeke translateth, one law shall be among them, (or for them.) that doth] or, that committeth, to wit, the sinne, through igno∣rance: in Greeke, whosoever doth unwillingly. Thus the Law promiseth grace in Christ, in that it appointeth sacrifices and priests that can have compassion on the ignorant, and on them that erre, Heb. 5. 2. In this faith, David prayeth unto God, Ignorances (or, Unadvised errours) who doth un∣derstand? cleanse thou me from secret sins, Ps. 19. 13.

Vers. 30. the soule] in Chaldee, the man. with an high hand] that is, boldly, proudly and pre∣sumptuously, [unspec 30] as the Greeke translateth, with the hand of pride; and Targum Ionathan, with pr〈…〉〈…〉, (or presumption.) This phrase, when it is spoken of good workes, meaneth boldnesse, courage and magnanimitie, in heart and cariage; as, Israel went out of Egypt with an high hand, Num. 33. 3. Exod. 14. 8. but here of evill, it meaneth pride and pre∣sumption shewing it selfe openly and boldly; which Onkelos in Chaldee expoundeth with an un∣covered head, as being not ashamed of the deed, (for when men were ashamed, they used to cover their heads, Ier 14. 4.) Of like sort, is the high arme, in Iob 38. 15. (where the Greeke also ex∣poundeth it, the arme of the proud:) and the high (or lofty) eyes, Psal. 18. 28. and 131. 1. re∣proacheth] or, blasphemeth; which the Greeke and Chaldee translate, provoketh to anger. It meaneth a reproaching with words, as in 2 King. 19. 6. 22. and is applied here unto deeds, as also in Ezek. 20. 27. yet in this your fathers have reproached (or blas∣phemed) me, in that they have trespassed a trespasse against me. So a presumptuous sinner is counted as a blasphemer of God, and hath no sacrifice for his sin, but is to be cut off. And this word Christ hath respect unto, in Luke 12. 10. unto him that blasphe∣meth against the holy Ghost, it shall not bee forgiven. that soule] in Chaldee, that man. cut 〈◊〉〈◊〉 in Greeke and Chaldee, destroyed: which phrase the Apostle useth in Act. 3. 23. shal be destroyed from among the people. That word meaneth destruction by the hand of God, as in 1 Cor. 10. 10. Heb. 11. 28. So the Hebrew Doctors understand the cutting off, mentioned in the Law of Moses: which some∣time is so explained, as in Lev. 17. 10. God saith, I will cut him off from among his people. But if there were witnesses of the fact, the Magistrates puni∣shed them, either by death, or beating: see the notes on Deut. 25. 2.

Vers. 31. despised the word] or, contemned, 〈◊〉〈◊〉 [unspec] it at nought, as vile; dishonoured it. Hereupon is that proverbe, He that despiseth the word, shall be de∣stroyed; but he that feareth the commandement, shall be rewarded, Prov. 13. 13. broken] or, disa∣nulled, frustrated, made void: it is opposed unto sta∣blishing or confirming. This word Christ useth in Mark. 7. 9. Full well yee frustrate the commande∣ment of God. Vsually it is applied to the breaking of the covenant of God, as in Ger. 17. 14. Levit. 15. 44. and often in the Prophets; sometime of the Law and commandements, Psal. 119. 126. Ezr. 9. 14. Heb. 10. 28. shall utterly be cut off] or, shall be cut off with cutting off: the doubling of the word, is for more certainty, and speed; and as the Hebrew Doctors gather from it, in this world and in the world to come: See the annotations on Gen. 17. 14. So R. Menachem here saith, Although we finde Apostates (from God) to live more than 50. yeares, and that they are not cut off from the 〈◊〉〈◊〉 of this world; yet know that their deserts hang up•••• them in this world, and vengeance shall be taken 〈◊〉〈◊〉 them abundantly in the world to come. 〈◊〉〈◊〉 quitie] or, the iniquitie of it, (of the soule, that is, of the person) shall be upon it; or, in it; or, with 〈◊〉〈◊〉: By iniquitie, understanding punishment for ini∣quitie, as in Gen. 19. 15. and as Sinne, is for the pu∣nishment

of sin, Lev. 22. 9. Or, we may take iniqui∣tie properly; as Sol. Iarchi expoundeth it, when ini∣quitie is in him, that he repenteth not. R. Menachē here alleageth an exposition of the ancients, that soule shall be cut off, and the iniquitie thereof with it: as if he should say, the iniquity shall cleave unto it after it is cut off, to be punished for ever; according to that (in Esai 66. 24.) Their worme shall not die; which Iona∣than (the Chaldee paraphrast) expoundeth, Their soule shall not die. And our Doctors have said, It shall be cut off in this world, it shal be cut off from the world to come. So the Chaldee on Moses, which goeth under the name of Ionathan paraphraseth, that man shall be destroyed in the world that is to come, and shall give account of his sinne at the great day of judge∣ment.

Verse 32. were in the wildernesse] For so (saith [unspec] Chazkuni) it was decreed concerning them, that they should not come into the land (of Canaan.) In the former commandements of the drinke-offerings, and Cake, it was written, When ye be come into the land, &c. to teach, that they were not to practise them save in the land: but the Sabbath was to be kept both within the land and without, though it were in the wildernesse; and therefore it is written concerning it, IN THE WILDERNESSE.

Verse 34. in ward] that is, in prison. So they dealt [unspec] with the blasphemer, in Lev. 24. 12. it was not decla∣red] in Greeke, they had not judged, or determined. Wherefore was it thus? seeing the Law had twise said, that the breaker of the Sabbath should die, Exod. 31. 4. and 35. 2. Sol. Iarchi saith, it was not de∣clared what manner of death he should die: but they knew that hee that prophaned the Sabbath was to die. And the Chaldee called Ionathans paraphra∣seth thus; This judgement was one of the foure judge∣ments that came before Moses the Prophet, which he judged according to the word of the holy (God.) Some of them were judgements of lesser moment, and some of them judgements of life and death. In the judgements of lesser moment (of pecuniarie matters) Moses was readie, but in judgements of life and death be made delayes. And both in the one and in the other, Moses said, I have not heard, [viz. what God would have done.] For to teach the heads (or chiefe) of the Synedrions (or Assises) that should rise up after him, that they should be ready to dispatch inferiour causes (or money matters,) but not hastie in matters of life and death. And that they should not be asha∣med to enquire, in causes that are too hard for them; seing Moses who was the maste•• of Israel, had need to say, I have not heard. Therefore he imprisoned him; because as yet it was not declared, what sentence should passe upon him. The foure judgements which hee speaketh of, were about the uncleane that would keepe the Passeover, Num. 9. 7, 8. and the daughters of Zelophead that claimed possession in the land, Num. 27. 4, 5. (these were the cases of lesse impor∣••ance:) about the blasphemer, Lev. 24. and the Sabbath. breaker here: both which hee kept in 〈…〉〈…〉ard, till he had answer from the Lord.

Verse 35. stone him] This was esteemed the heaviest of all the foure kinds of death, that malesa∣〈…〉〈…〉s suffered in Israel: see the notes on Exod. 21. 12. without the campe] Hereupon they used to carrie such out of the cities, and execute them farre off from the judgement hall, as S••l. Iarchi noteth. So they dealt with Stephen, casting him out of the citie, and stoning him, Act. 7. 58. likewise with Na∣both, 1 Kings 21. 13. also with the blasphemer, Levit. 24. 14. which was a circumstance that ag∣gravated the punishment, being a kind of reproach, as the Apostle noteth, Heb. 13. 11, 12, 13. And this severitie, sheweth of what weight the commande∣ment touching the Sabbath is, the prophanation whereof God would have thus to be avenged. And it further signified the eternall death of such as doe not keepe the Sabbath of Christ, entring into the rest of God by faith, and ceasing from their own works, as God did from his, Heb. 4. 1, 2, 3, 4, 10. 11.

Verse 37. And Iehovah said] After the viola∣ting [unspec 37] of the Sabbath, and punishment for it, God gi∣veth a Law and ordaineth a signe of remembrance, to further the sanctification of his people, that they might thinke upon his commandements and doe them.

Vers. 38. sonnes of Israel] This Law for Frin∣ges, [unspec 38] concerned Israel onely, not other nations; and as the Hebrewes say, men onely were bound to weare them, not women. Women and servants and little children are not bound by the Law to weare the Fringe. But by the words of the Scribes, every childe that knoweth to clothe himselfe, is bound to weare the fringe, to the end he may be trayned up in the comman∣dements. And women and servants that will weare them, may so doe, but they blesse not [God, as men doe when they put them on:] and so all other com∣mandements which women are not bound unto, if they will doe them, they doe them without blessing first. Maimony tom. 1. in Zizith. (or treat. of Fringes) ch. 3. sect. 9. that they make] they themselves, and not heathens for them: a Fringe which is made by an heathen, is unlawfull; as it is written, Speake to the sonnes of Israel, that they make unto them. Maim. in Zizith, ch. 1. sect. 12. a Fringe] that is, Frin∣ges, as in Deut. 22. 12. Moses speaketh of many: and so the Greeke and Chaldee translate it here. A Fringe is in Hebrew called Tsitsith (or Zizith,) which in Ezek. 8. 3. is used for a locke of haire of the head; and is here applied to a Fringe, the threds whereof hang downe as locks of haire. And the Hebrew Doctors call it also Gnanaph, that is, a Branch, because it hangeth as branches or twigs of a tree. The Branch which they make upon the skirt of a garment, is called Tsitsith, because it is like to (Tsitsith) a locke of the head, Ezek. 8. 3. And this Branch is called White, because we are not comman∣ded to die (or colour) it. And for the threds of this Branch, there is no set number by the Law. And they take a thred of wooll which is died like the color of the Firmament, and tye it upon the Branch (or Fringe;) and this thred is called Blew. Maim. in Zizith, ch. 1. sect. 1. 2. The Fringe is called in Greeke, Craspoda, and this word is used by the holy Ghost in Matt. 23. 5. and of it, the Chaldee also calleth it Cruspe∣din. The word Gedilim used for Pringes, in Deut. 22. 12. were the thrums of the cloth which was

woven: and Tsitsith the Fringe here spoken of, were threeds tied unto those thrums with knots. on the skirts] Hebr. on the wings. This is ex∣pounded in Deut. 22. 12. on the foure skirts, (or wings.) The skirt end, or border of a garment, is u∣sually called a wing. as in Ruth 3. 9. 1 Sam. 15. 27. and 24. 5, 11. Deut. 22. 30. Zach. 8. 23. Ezek. 5. 3. Hag. 2. 12. so the foure ends or corners of the earth, are called the foure wings thereof, Esai. 11. 12. Eze. 7. 2. Iob 37. 3. and 38. 13. The garment which a man is bound to make the Fringe on by the Law, is a garment which hath foure skirts, or more than foure: and it is a garment of woollen or of linnen onely. But a garment of other stuffe, as of silke, or cotton, or camels haire, or the like, are not bound to have the Fringe, save by the words of our wise men, that men may bee admonished to keepe the precept of the Fringe. For all clothes spoken of in the Law absolutely, are not, save of woollen and linnen onely. When hee maketh a fringe on a garment that hath five or six skirts, he ma∣keth it but on foure of the skirts, as it is said, UPON THE FOVRE SKIRTS, Deu. 22. 12. A garment that is borrowed, is not bound to have the Fringe for 30 dayes; after and thence forward it is bound. A gar∣ment of wooll, they make the white thereof of threeds of wooll: and a garment of flax (or linnen) they make the white thereof of threeds of flax; and so of every garment after the kinde thereof, &c. Every man that is bound to doe this commandement, if hee put upon him a garment which is meet to have the Fringe, must put on the Fringe, and then put the garment on; and if he put it on without the Fringe, he breaketh the com∣mandement. But clothes meet to have the Fringe, so long as a man puts them not on, but foldeth and layeth them up, they are not bound to have the fringe: for it is not a dutie in respect of the garment, but in respect of the man which hath the garment. Maim. in Zizith, ch. 3. sect. 1—5. 10. upon the Fringe] or, with the Fringe. a ribband] or, a threed, as the word is Englished in Iudg. 16. 9. or, a lace, as in Exod. 39. 31. it hath the name of twisting or wreathing. The Greeke and Chaldee translate it, a threed: and so it is explained by the Hebrew Doctors; who also say, whether they were threeds of white, or threeds of blew, if he would make them of twisted threeds, hee might so doe; and though the threed were twisted of eight threeds, & a ribband made of them, it was coun∣ted but one threed. The threeds of the fringe, whether white or blew, must be spun for the fringe by name. Mai∣mony in Zizith, c. 1. s. 10, 11. of blew] or, of skie-colour. The Hebrews say, the blew spoken of in the law in every place, is wooll dyed, and like the cleare firma∣ment. And the blew for the Fringe must be died in a knowne die that will continue in the faire color and not change: and whatsoever is not so died, is unlawfull for the Frings, though it be like the colour of the Firma∣mēt. The die for this blew was made (they say) with the bloud of the Chalazon, which is a fish of blew co∣lour, & the bloud of it is black as inke; & it is found in the salt sea. And with that bloud they mix vermil∣lion, &c. Also it must be died for the Fringe by name. Maim. in Zizith, ch. 2. sect. 1, 2, 3. and Talmud in Menacheth, ch. 4. As for the Fringe, (which they usually call the White, because it was not comman∣ded to be died, it might be of any colour, as the garment it selfe, except blew: whereof they write thus; The garment which is all red, or greene, or of o∣ther died colours, they make the white threads (〈◊〉〈◊〉 Fringe) thereof, like the died colour thereof; greene, if it be greene; or red, if it be red. If it be 〈◊〉〈◊〉 blew then they make the white (the Fringe) thereof o•• other colours, any save blacke, for that will turne and appear blewish: & they tie upon all, one threed of 〈◊〉〈◊〉 like as they doe in other Fringes which are not 〈◊〉〈◊〉. Maim. ibidem, ch. 2. sect. 8. By reason of this diffe∣rent colour, they also say, There are foud in the commandement (of the fringe.) two commandements; that a man make on the skirt, a branch issuing out of it; and that he tye upon the branch a threed of blew, (Num. 15. 38.) And the blew hindereth not the white; neither doth the white hinder the blew. A〈…〉〈…〉 if a man have no blew, hee maketh the white a∣lone, &c. Though one hindereth not another, yet are they not two commandements, but one. Our former wise mē have said (from these words,) And it shall be unto you for a Fringe, Num. 15. 39. this teacheth that both of them are one commandement. And the foure Fringes (on the foure skirts) doe hinder one another [so that one may not be without another,] for they foure are one commandement, (Deut. 22. 12.) A〈…〉〈…〉 he that weareth a garment wherein is the white (Fringe) or the blew (ribband,) or both of them toge∣ther, he keepeth one commanding precept. Maim, in Zizith, ch. 1. sect. 3, 4, 5.

Verse 39. for a Fringe] By the institution of [unspec 39] God it was made unto them a Fringe, and so a reli∣gious signe to helpe their memories, and to further their sanctification: wherefore they used to sancti∣fie this, as all other like divine ordinances, by pray∣er; and when they put on this garment, they blessed the Lord their God, the King of the world, which san∣ctified them by his commandements, and co〈…〉〈…〉 them to array themselves with Fringes. And whe•• ••∣ever they clothed themselves herewith in the day∣time, they blessed for them before they put them on. But they blessed not for the Fringes at the time 〈◊〉〈◊〉 the making of them, because the end of the comman••e∣ment is, that they should be arrayed herewith. M〈…〉〈…〉 in Zizith, ch. 3. s. 8. that ye may see it] or, and ye shall see (or looke upon) it; on your selves and one on another. Wherefore the Hebrews say, A〈…〉〈…〉 man was bound to weare the Fringe: for though hee saw it not, others did see it. Maim. in Zizith, ch. 3. sect. 7. By many meanes of sundry sorts, God war∣ned his people of old, to walke religiously and ho∣lily before him; and it is observed by some of themselves, that The holy blessed God left nothing i•• the world, wherein he gave not some commandement to Israel: if they went out to plow, (he said) Th••s shalt not plow with an oxe and an asse together, Deut. 22. 10. if to sow; Thou shalt not sow with 〈◊〉〈◊〉 kindes, Lev. 19. 19. if to reape; Thou shalt not 〈◊〉〈◊〉 reape the corner of thy field, &c. Levit. 19. 9. 〈…〉〈…〉 knead their dough; Of the first of your dough, 〈◊〉〈◊〉 offer a cake, Num. 15. 20. if they killed (〈◊〉〈◊〉 They shall give unto the Priest, the shoulder its two cheekes, &c. Deut. 18. 3. if they found a 〈◊〉〈◊〉 nest; Thou shalt send away the D〈…〉〈…〉e, Deut. 22. 6, 〈◊〉〈◊〉.

if they caught wild beast or fowle; He shall powre out the bloud thereof, and cover it with dust, Levit. 17. 13. if they planted; Ye shall count as uncircumci∣sed the uncircumcision thereof, &c. Levit. 19. 23. if they had a man-child borne, the fore-skinne of his flesh shall be circumcised, Lev. 12. 2. if they buried the dead; Ye shall not cut your selves, &c. Deut. 14. 1. if they shaved themselves; Ye shall not round a corner of your head, &c. Lev. 19. 27. if they builded an house; This shalt make a battlement, &c. Deut. 22. 8. And thou shalt write them upon the posts, &c. Deut. 6. 9. if they cloathed themselves; Ye shall make ye a Fringe, &c. Chazkunion Num. 15. and remember all] This was the spirituall use of this ordinance, that it mought lead them unto a continuall remembrance and practise of all the Law; without which, the out∣ward rite was vaine. The many threeds of the Frin∣ges on the foure skirts of their garment, signified the many commandements of God which they should put upon them, to be as it were cloathed with them, and to walke in them: the heaven∣coloured ribband, taught them an heavenly affe∣ction to all the Law, and an holy conversation; and led them spiritually to put on the wedding garment, Matth. 22. 11. the Lord Iesus Christ, Rom. 13. 14. the whole armour of God, Ephes. 6. 11. and the new man, which after God is created in righ∣tiousnesse and holinesse of truth, Ephes. 4. 24. that their conversation might be in heaven, Phil. 3. 20. From these words, The Hebrew Doctors say; A man should alwayes be carefull to array him-selfe with such a garment as was bound to have the Fringe, that he might keepe this commandement: and in the time of prayer, he is to be warned hereof more especially. It is a great shame for wise men, that they should pray, and not be arraied herewith. A man must for ever be warned of this commandement of the Fringe, for the Scripture maketh it of great weight, and all the commandements, every one depend upon it. Maim. in Zizith, ch. 3. sect. 11, 12. But they abused this, as other divine ordināces, to superstitiō & hy∣pocrisie; & were reproved by our Saviour for ma∣king their Phylacteries broad, & inlarging the bor∣ders (or Fringes) of their garments, Mat. 23. 5. And this their vanitie (neglecting the spirituall end) appeareth in their writings; for unto the thrums or threeds of the garment, w^ch were three inches, they fastned threeds doubled in the midst, whose length (they say) might not be lesse than foure inches, but more than so they might be, though a cubit, or two cu∣〈…〉〈…〉. Maim. in Zizith, ch. 1. s. 6. And for the vertue hereof, they say, Who so diligently keepeth this Law of Fringes, is made worthy, and shall see the face of the Majestic of God: (Baal hatturini on Num. 15.) and when a man is cloathed with the Fringe, and g〈…〉〈…〉 out therewith to the doore of his habitation, hee is safe, and God rejoyceth, and the destroying Angell departeth from thence, and the man shall be delivered from all hurt, and from all destruction, &c. (R. Me∣nachem on Num. 15.) Thus easie it is for men to abuse holy things, and to pervert the right use and end of them by their owne inventions. See the annotations on Exod. 13. 9. And although they 〈◊〉〈◊〉 so great religion in these Fringes, yet as they have lost the spirit and life of this commandement, so God hath deprived them of the outward ri••e, that they have not at this day, (by their owne con∣fession (the blew or heaven-coloured ribband; The blew (Teceleth) is not found in our hands at this day, because we know not to make the die (or colou••) of it: for every blew in wooll is not called Teceleth. But the Teceleth (or Blew spoken of in the Law,) it is knowne that it is unpossible to make it at this day; and therefore we make the white o••ely, saith Ram∣bam (or Maimony) in his exposition on Talmud Bab. in Menachoth, ch. 4. and that ye seeke not] or, and ye shall not seeke, (or search, as Num. 14. 36.) which word Solomon applieth to his heart, searching out things by wisdome, Eccles. 1. 13. and 7. 25. The Greeke here translateth it, turne aside; the Chaldee, erre, (or goe astray.) your heart▪ in Chaldee, the imagination of your heart. Here God calleth men from their owne wisdome and inventions to his Law onely; for every imaginati∣on of the thoughts of mans heart, is onely evill every day, Gen. 6. 5. And, he that trusteth in his owne heart, is a foole, Prov. 28. 26. your eyes] in Chaldee, the sight of your eyes. So the holy Ghost saith, Walke in the wayes of thine heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee into judgement, Eccles. 11. 9. And the Apostle mentioneth the lust of the eyes, as that which is not of the Father, but of the world, 1 Iohn 2. 16. The Hebrewes say, The heart and the eyes are the spies of the body, and brokers to bring it into trans∣gression; the eye feeth, and the heart lusteth, and the bodie acteth the transgression. Sol. Iarchi on Num. 15. The Lord condemning the heart which is the most noble of all the inward parts, and the eyes which are the most excellent of all the outward, teacheth that the whole man is corrupted thorowout, and to be reformed by the Law and Spirit of God. For, except a man be borne of water and of the Spirit, he cannot enter into the kingdome of God, Iohn 3. 5. you goe a whoring] in Chaldee, you orre (or goe astray.) To goe a whoring after o∣ther gods, is an usuall phrase for idolatrie, Exod. 34. 15. Deut. 31. 16. 1 Chr••. 5. 25. Iudg. 2. 17. the same is implied here, as God saith, I am broken with their whorish heart, which hath departed from me; and with their eyes, which goe a whoring after their idols, Ezek. 6. 9. but it meaneth also all other sinnes which mens uncleane hearts and impure eyes carry them unto, with consent and delight: see Lev. 20. 5, 6. Psal. 106. 39. Iam. 4. 4. The Hebrewes say; If any man be drawne after the thoughts of his heart, he will be found a waster of the world, because of the slendernesse (or shortnesse) of his understanding. As, sometimes he will search after idolatrie, and sometimes will thinke peculiarly of the Creator, whether there be any or none: What is above, and what beneath; what was before, and what shall be after. And sometimes of prophesie, whether it be truth or no; and some∣times of the Law, whether it be from heaven or no. And hee knoweth ••••t what to judge of them, till he know the truth concerning his Creator, but will be found a revolter unto heresies. Concerning this thing is that warning in the Law, where it is

said, And ye shall not seeke after your heart, and after your eyes, after which ye goe a whoring, Num. 15. 39. as if he should say, there shall not any one of you be drawne after his owne slender understanding (or know∣ledge,) as to imagine that his cogitation can attaine to the truth: so have our wise men said, AFTER YOVR HEART; this (meaneth) heresies; and AFTER YOVR EYES, this is whoredome. And this is an occasion for a man to deprive himselfe of the world (or life) that is to come. Maimony treat. of Idolatrie, ch. 2. sect. 3.