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.

Annotations.

ANd] or, Also Iebovah had said: to wit, before [unspec 1] Moses had gone out from Pharaohs presence; and threatned the death of the first borne, Exod. 11. 4. for this pasch all Lambe was got ready, the fourth day before it was killed; as after is manifest in verse 3. and 6. This moneth ••named in He∣brew, Abib, Exod. 13. 4. and Nisan, Nehem. 2. 1. (by which name the Chaldee calleth it in this chapter, verse 18.) it is with us called March, or Aprill; for it fell out sometime to be part of both. the head] that is, as the Greeke translateth, the beginning. So the head (that is, the beginning) of the yeere, Ezek. 40. 1. unto you;] By reason of this their going out of Egypt, the yeere (which before began in September, Exod. 23. 16,) hath his begin∣ning to the Iewes Ecclesiastically in Abib, or March: but for the Iubilees, and civill affaires, it began as it had done before, Levit. 25. 8. 9. 10. This also Iosephus testifieth, in Antiq. b. 1. c 4. See the notes on Gen. 7. 11. Because this release of Is∣rael, was a figure of the Churches redemption by Christ, who reneweth the world, 1 Cor. 5. 7. 8. 2 Cor. 5. 17. and who was to suffer death also in this moneth, Iohn. 18. 28. &c. therefore God made it the head and first of the yeere: that by it the Church might bee taught to expect the acceptable yeere of the Lord, which Christ preached, Luk. 4. 19.

Vers. 3. the tenth] that is, the 10. day: as, the first, Matth. 26. 17. is expounded, the first day, Mar. 14. [unspec 3] 12. On this day the Israelites after did goe through Iordan, into the land of Canaan, Ios. 4. 19. And Christ (our paschall Lambe) on this day entred Ierusalem, riding upon an asse colt, and was recei∣ved of the people with palme branches, and crying Hosanna, &c. Ioh. 12. 1. 12. 13. &c. In him this type was truly fulfilled. that they] or, and let them take: the Greeke translateth, let them take: lea∣ving ont the word and; which the Hebrew some∣time doth, as is noted on Gen. 8. 6. lambe] or kid: a young sheepe or goat, as is explained in vers. 5. It was a figure of Christ, the true Lambe of GOD, 1 Cor. 5. 7. Ioh. 1. 29. house,] that is, as the Greeke translateth, houses. The whole armie of Is∣rael, was divided into twelve tribes, those tribes into families, the families againe into houses, and then to particular persons; as appeareth by Num. 1. and Ios. 7. 14. &c.

Vers. 4. to befor] or, to be above a lambe; so that they cannot overcome the same by eating it up. [unspec 4] The words following, shew this to be meant, for eating: and the Greeke translateth thus, if there bee few in the house so that they are not enough for the lamb. As the word little, or lesse, sometime signifieth un∣worthinesse, Gen. 32. 10. so here and elsewhere it signifieth inability: which the Scripture maketh plaine; as, too little to receive, 1 King. 8. 64. is ex∣pounded, not able to receive, 2 Chro. 7. 7. soules,] that is, persons. 〈…〉〈…〉 make your count,] or, shell number; to wit, how many are meet and suffici∣ent, for the cating of the lambe. Our Saviour and his twelve disciples did eat the same together, Matth. 26. 18. 20. Of this counting the Iewes doe write, (gathering it from this law) that it must be made, whiles the Lambe is yet alive: and the passe∣over might not be killed, but for such as were made count of; and those they called sonnes of the society, (that is, communicants.) And that if the Lambe were killed for such as were not counted therefore, or for any that could not eat thereof, (as infants, sicke persons, &c.) or for the uncircumcised, or for the uncleane; it was not allowable. Maimony in Korban pesach, chap. 2.

Vers. 5. perfect,] that is, intire, whole, sound, in all [unspec 5] outward parts, and so without blemish; as the Law elsewhere explaineth it; saying, it shall be perfect to be accepted, there shall be no blemish therein, Levit. 22. 21. And the Greeke in this place, translateth it both waies, perfect, and unblemished. This also re∣spected Christ our Passeover, called the Lambe un∣blemished, 1 Pet. 1. 19. And all sacrifices, the types of him, were to be such, Levit. 1. 3. 10. &c. And by perfect, and without blemish, is meant (not to be without spots or sundry colours in the skin or wooll; but) to have neither want, nor super∣fluity of members; to bee neither blinde, nor bro∣ken, nor maymed, nor having a wenne, nor skurvie, nor scabbed, nor bruised, nor crushed, nor sicke, &c. Levit. 22. 22.—24. Mal. 1. 8. And the Iewes write of fiftie blemishes that doe disable beasts for sacrifi∣ces; five in the eare, three in the eye-lid, eight in the eye, three in the nose, sixe in the mouth, twelve in the members of generation, sixe in the feet, foure in any place of the body; as scabs, wens, &c. and three beside over all the body, as trembling with old age, sicknesse, and foulenesse with excre∣ments. Maimony in Misneh, treat. of entring into the Sanctuary, chap. 7. Likewise they mention o∣ther things, that make a beast unlawfull to be sacri∣ficed unto God; as, if it were untimely, before it was eight daies old, Levit. 22. 27. if it were a beast of sundry shapes, as part like a sheepe and part like a goat, or a shaepe brought forth of a goat, or a goat of a sheepe: if it were both male and female, or neither male nor female: if it had lien with, or had beene lien with of another kinde, contrary to Levit. 19. 19. and 20. 15. 16. if it had killed a man, Exod. 21. 28. if it were the hire of a whore, or price of a dog, Deut. 23. 18. if it had beene dedica∣ted to idolatry, for so corruption is in them, con∣trary to Levit. 22. 25. and the like, shewed by Maimony, in Asurei Mizbeach, chap. 3. of the first yeere:] Hebr. sonne of a yeere, of which phrase see the notes on Gen. 5. 32. So from the Law in Lev. 22. 27. and from this place it hath beene ex∣pounded by the Iewes, that the Lambe after it was eight daies old, and forward, was allowable to be offered for the Passeover: and if it were but an houre older then a yeere, it was unlawfull. Maimony in Misneb. treat. of the offring of the sacri∣fices, chap. 1. S. 12. 13.

Vers. 6. by you kept up:] or, for you kept; Heb. for [unspec 6] a keeping up (or a custody) to you: that is, kept apart from the rest of the flocke, from the tenth to the fourteenth day. Of this rite there is no mention after in the Law, Levit. 23. 5.—8. Num. 9. 2. 11.

and 28. 16. 17. Deut. 16. where the Passeover is commanded. And the Iew Doctors thinke it was but for-this time onely: for they write of these par∣titulars, 1 the eating of it in their houses dispersed in Egypt; 2. the taking up of the paschall Lambe, from the tenth day; 3. the charge to strike the blood on the doore posts; 4, and that they should eate it in hafle••: these things were not required of the generations after, neither were done, but at the Passeover in Egypt onely. Maimony, in Korban Pesach, chap. 10. S. 15. So in the B••••. Thalmud, treat. Pesachim, chap. 9. whole Church] that is, as the Greeke translateth it, the whole multitude; all of the Church or assembly. the two evenings] that is, as the Greeke saith, towards evening: in the afternoone and before sun setting. For as God at the first made the day of evening and morning, Gen. 1. 5. so after among the Iewes, (as is also amongst us) all the forenoone was counted morning, and all the afternoone, even∣ing. The latter evening began at Sunne setting, Ios. 10. 26 27. The day (from Sunne rising to the setting) had twelve houres, as Christ saith, Are there not twelve houres in the day? Ioh. 11. 9. Their first houre, was about six of the clocke in the mor∣ning with us their sixt houre, was our noone: their ninth houre, was three of the clocke in the afternoone. By this wee may understand the time of Christ crutified; which began at the third houre (that is, at nine of the clocke in the morning, the ordinary time for the dayly morning sacrifice) and ended at the ninth houre, (that is, at three in the afternoone, the time of the evening sacrifice;) Marke 15. 25. 33. 34. 37. Wherefore the ninth houre, was their houre of prayer, when they used to goe into the Temple, at the daily evening sacrifice, Acts 3. 1. And this was the ordinary time for the Passeover; as R. Menachem (upon this place) saith, betweene the two evenings, at the time of prayer, at the oblation; as Isack our father of blessed memory hath di∣rected, (Gen. 24. 63.) Howbeit, God setteth no houre for the killing of the Passeover, because it might vary occasionally: but if it were killed in the afternoone, and before Sunne set, it was allowable. Further to shew this, the Hebrew Doctors in the Babyllonian Thalmud, treat. of the Passeovers, chap. 5. doe write thus. The daily evening sacrifice (whereof see Exod. 29. 38. 39.) was killed at the eight houre and a halfe, (that is, halfe an houre before three of the clocke in the afternoone;) and it was offred up at the ninth houre and an halfe, (that is, halfe an houre after three.) In the evening of the Passeover, it was killed at the seventh houre and an halfe; and offred at eight and an halfe; (that is, halfe an houre before three.) And if the evening of the Passeover did fall to be on the evening of the Sabbath, it was killed at sixe and 〈◊〉〈◊〉 halfe, and offred at seven and an halfe: (that is, halfe an houre before two of the clocke.) The rea∣son her of was, because they were first to kill the daily sacrifice, and then to kill and roste the Passe∣over, and also to rest the evening before the Sab∣bath. Agreeable unto this, Maimony (in Korban Pesach, chap•• 1. S. 4.) saith, The killing of the Passe∣over is after mid-day, and if they kill it before, it is not allowable and they kill it not but after the daily evening sacrifice, and burning of incense: and after they have trimmed the lamps, they begin to kill the paschall lambs, untill the end of the day. This hee speaketh of their manner in the Temple. And by this time of the day God foreshewed the suffrings of Christ in the evening of times, or in the last dayes, Heb. 1. 2. 1 Pet. 1. 19. 20. and about the same time of the day, when the paschall Lambe ordinarily dyed, he dyed also, at the ninth houre, Matt. 27. 46. 50.

Verse 7. give it] that is, strike it, with the hys [unspec 7] sope sprinkle, as is explained in verse 22. signify∣ing the applying of Christs blood, sprinkled upon all beleevers hearts, 1 〈◊〉〈◊〉 1. 2. Heb. 9. 13, 14. So the Law was after to be written on their doore posts, Deut. 6. 9. intending it chiefly upon their hearts, Heb. 8. 10. Compare with this, the Law in E••••k. 45. 19. where the blood of the sacrifice was also put upon the posts of the house of the Lord, for to clense the same. This ordinance was but for that time onely in Egypt: for after they might not kill the Passeover within any of their owne gates, but in the publique place of Gods worship, Deut. 16 5, 6, 7. which at last was Ierusalem, where by the Priests the Passeover was killed, and flayed in the court of the temple, and the blood sprinkled on the altar, 2 Chron. 35. 1. 2 6. 10. 11. Levit. 17. 3.—6. Then the owner of the Lamb took it of the Priests, and brought it to his house in Ierusalem, and roasted it, and ate it in the evening; as Maimony sheweth in Korban Pesach, chap. 1. S 6. After this manner Christ with his disciples kept the Passeover, eating it in a chamber within Ierusalem, Luk. 22. 7. 8. 10. 11. &c upper doore post] but on the threshold under their feet, it was not commanded to be sprinkled. Hereby a reverent regard of the blood of Christ, seemeth to be taught: that men should not tread under foot the son of God; nor count the blood of the covenāt. wher∣with they were sāctified, an unholy thing, Heb. 10. 29

Ver. 8. unlevened cakes] or, loaves: but the word [unspec 8] cakes is expressed in the 39 verse. The signification hereof Paul declareth, saying, Let us keepe the feast, not with old leven, neither with the leven of malice and wickednesse; but with the unlovened cakes of sincerity and truth, 1 Cor. 5. 8. The manner of speaking w^ch Moses here useth, and unlevened cakes with bitter herbs, is changed in Num. 9. 11. thus, with unlevened cakes, and bitter herbs: so the one explaines the o∣ther. Hereupon the Hebrews say, The eating of the flesh of the peschall lamb on the 15 night, is commanded to be done: & it may be eaten alone, if unlevened bread and bitter herbs cannot be gotten: but bitter herbs, with∣out the paschall lamb, are not commanded; for it, is writ∣ten, with unlevened bread & bitter berbs, shall they eat it, Maimony in Korban Pesach, c. 8 S. 1. 2. bitter herbs] Hebr, bitternesses; but herbs are meant, as ci∣chory, wild lettice, and the liks: which they did eate with the lamb, in remembrance of their afflictions in Egypt, where their lives had been bitter, Ex. 1. 14 And hereunto Ieremy seemes to have reference in his sorrows, saying; He hath fed me to the full with bit∣ter herbs (or bitternesses;) he hath made me drank with wormwood, Lam. 3. 15. They were also to type out the bitter sorrowes of Christ, & our mortificatiō & afflictions with him, 1 Cor. 5. 7. 〈◊〉〈◊〉 11. 26. Phil. 3. 10

〈◊〉〈◊〉. 〈◊〉〈◊〉▪ 24. Zach. 12. ••0. Revel. 10. ••0. Hereof the Hebrew cannons say; The eating of bitter herbs, is not commanded by the Law, because of themselves; but depende〈…〉〈…〉 the eating of the paschall Lambe. For it is one 〈◊〉〈◊〉, to 〈◊〉〈◊〉 the flesh of the Basseover, with 〈◊〉〈◊〉 bread ••••d bitter herbs. The bitter herbs spoken of in the L••••; are Chazereth, and 〈◊〉〈◊〉, 〈◊〉〈◊〉 and 〈◊〉〈◊〉 and Charchabinah, and Menor: [that it▪ a•• is thought, Wild lettice, Cichorie, H〈…〉〈…〉; and the like: for they are not well knowne; everyone of these five fort of herbs, is called 〈◊◊〉〈◊◊〉; and they may eat of anyone or of all of them, Maimony 〈◊〉〈◊〉 of L••v••n, chap. 7. 〈◊〉〈◊〉. 12. 13. Moreover they used a certaine ••ause, thicke like mustard; they called it Charoseth, and say it was a 〈◊〉〈◊〉 of the clay, wherein they wrought in Egypt: it was made, of the palme tree branches, or of ray sin••, or other like berries; which they stamped, and put vi∣neger thereto, and seasoned it and made it like clay, and brought it 〈◊〉〈◊〉 the tabl〈…〉〈…〉 the night of the Passeovar. Maimony ibidem, S. 1••. This is thought of some, to be that wherein Christ dipped the sop, which hee gave unto Iudas, Ioh▪ 13. 26: for by the Hebrewes records, they used to dip the unlevened bread in that sauce (Charoseth) and to eat; then they dipped the bitter herbs in the Charoseth, and did eat them; Maimony treat of Leven, c. 8. S. 7. Together with the paschall Lambe▪ they used to drinke wine; for it was a feast of the Lord, and a sacrifice; therefore to bee cele∣brated with joy and with wine, by proportion from the Law in Deut. 16. 11. 12. Num. 15. 5. They say, every one both of men and women, is bound to drink that night▪ foure cups of wine without faile: and though 〈◊〉〈◊〉 〈…〉〈…〉, and live on almes, hee must not drinke lesse than those foure cups; and every cup contained a quarter (of a Log, that is so much as an egge and a halfe; whereof see the notes on Exod. 30. 24.) He blesseth (God) for every of these cups severally; and for the fourth cap, ••e accomplisheth the praise, and blesseth for it, the blessing of the Song, Maimony treat of Leven, c. 7. S. 10. Vnto these phrases, the new Testament see∣meth to have reference, when it speaketh of the C••p of blessing, 1 Cor. 10. 16. and of singing an hymne, Mark▪ ••4. 26. I will hereshew the order which the Iewes 〈◊〉〈◊〉 the ages following, kept at the Passeover; as themselves have recorded it. First a cup (of wine) is filled for every one, and hee blesseth for it, him that created the fruit of the vine, &c. and drinketh it. After that, hee blesseth for the wa∣shing of hands; and washeth his hands: Then is brought in a table furnished, and upon it, bitter herbs, and unlevened bread, and the 〈◊〉〈◊〉 (Cha∣••••s••th▪) and the body of the pa••••hall Lambe, and the flesh of the Chagigah [or Feast-offring, where∣of 〈◊〉〈◊〉 the notes on Deut eronomie 16.] which is for the fourteenth day of the moneth. Then hee 〈…〉〈…〉 to blesse (God) which created the 〈◊〉〈◊〉 of the earth; and taketh an herbe, and dip∣〈…〉〈…〉▪ and eateth it, hee and all that 〈◊〉〈◊〉 at the table with him every one, none eateth 〈…〉〈…〉 quantity of an 〈◊〉〈◊〉. Afterward, 〈◊◊〉〈◊◊〉 is taken a••ay ••rom▪ before him onely 〈…〉〈…〉 the 〈…〉〈…〉 their deliverance out 〈…〉〈…〉▪ as is commanded in 〈◊〉〈◊〉 ••3. 8. and 12. 17.] Then they fill the second cup, and the sonne asketh [what is meant by this service; according to Exodus 12. 26.] and hee that makes the declaration, ••aith; How different is this night from all other nights? For all other nights, wee wash but once, but this night twise. All other nights, wee 〈◊〉〈◊〉 levened bread, or unlevened: but this night unlevened bread onely. All other nights, wee eat flesh, roasted, baked or boyled: but this night roasted onely. All other nights, wee eat of any other herbs: but this night bit∣ter herbs. All other nights wee eat either sit∣ting or lying: but this night, lying onely. Then the table is brought againe before him, and hee faith; This Passeover which wee eat, is in respect that the Lord passed over the houses of our fa∣thers in Egypt. Then holdeth hee up the bitter herbs in his hand, and saith; These bitter herbs which wee eat, are in respect that the Egyptians made the lives of our fathers bitter in Egypt. Then hee holdeth up the unlevened bread in his hand, and saith; This unlevened bread which wee eat, is in respect that the dough of our fa∣thers had not time to bee levened, when the Lord appeared unto them, and redeemed them out of the hand of the enemie; and they baked unlevened cakes of the dough which they brought out of Egypt, Exodus 12. 39. Then hee saith; Therefore are wee bound to confesse, to praise, to laud, to celebrate, to glorifie, to ho∣nour, to extoll, to magnifie and to ascribe victo∣ry, unto him that did unto our fathers and unto us, all these signes; and brought us forth from servitude to freedome, from sorrow to joy, from darknesse to great light; and wee say before him Halelujah. Halelujah, Praise O yee servants of the LORD, &c. unto, the f••••••t∣rocke, to a fountaine of waters: that is, the hun∣dred and thirteenth, and to the end of the hun∣dred and fourteenth Psalme. Then they blesse the Lord which redeemed them and their fathers out of Egypt; and hath brought them unto that night, to eat unlevened bread therein, and bitter herbs. And hee blesseth GOD who cre∣ateth the fruit of the vine; and drinketh the se∣cond cup. After this, hee blesseth for the wa∣shing of hands, and washeth his hands the second time; and taketh two cakes; parteth one of them, &c. and blesseth (GOD) that bringeth bread out of the earth. Because it is said, the bread of affliction (or of povertie) Deuteronomie 16. 3. as it is the manner of the poore, to have bro∣ken meat, so heere is a broken part. After∣wards, hee wrappeth up of the unlevened bread and of the bitter herbs together, and dippeth them in the ••auce, and blesseth GOD, which commanded to eat unlevened bread and bitter herbs; and they eat. Then hee blesseth GOD, which commanded the eating of the sacrifice, and hee eateth the flesh of the feast offring; and againe blesseth GOD which commanded the eating of the Passeover, and then hee 〈◊〉〈◊〉 of the body of the Passe∣over. After this, they ••it long at Supper,

and eat every one so much as he will, and drinke as much as they will drinke. Afterward he eateth of the flesh of the Passeover, though it bee but so much as an olive, and tasteth nothing at all after it: that it may be the end of his supper, and that the taste of the flesh of the Passeover, may remaine in his mouth. After this, he lifteth up his hands, and blesseth for the third cup of wine, and drinketh it. Then filleth hee the fourth cup, and accom∣plisheth for it the Praise (or Hymne;) and sayeth for it, the blessing of the Song, which is, All thy workes praise thee O Lord, &c. (Psalme 145. 10.) and blesseth God that created the fruit of the vine, and tasteth nothing at all after it, all the night, except water. And hee may fill the fift cup, saying for it the great Hymne, (the hundred thirty sixe Psalm) Confesse ye to the Lord, for hee is good; for his mercie endureth for ever; unto the end of that Psalme. But he is not bound (they say) to that cup, as to the foure former cups. These things are shewed by Maimony in his treatise of Leven and unlevened bread, chapter 8. where also hee noteth some diffe∣rences at this time, when having no Temple, they can have no sacrifice, neither kill the pas∣chall Lambe; but onely use the unlevened bread, bitter herbs, and wine, in their private houses. After, in his Copie of the Haggadah (or Narration) of the Passeover, hee sheweth what words they used at the breaking and delivering of the unle∣vened bread; This is the bread of affliction, which our fathers did eat in the land of Egypt: whosoever is hun∣gry, let him come and eat: whosoever hath neede, let him come and keepe the Passeover, &c. These ob∣servations of the Iewes whiles their common∣wealth stood, and to this day, may give light to some particulars in the Passeover that Christ kept; as why they lay downe, one leaning on ano∣thers bosome, Ioh. 13. 23. (a signe of rest and secu∣rity) and stood not, as at the first Passeover, nei∣ther ••ate on high, as wee use. Why Christ rose from supper, and washed, and sate downe againe, Iohn 13. 4. 5. 12. Why hee blessed, or gave thankes, for the bread apart, and for the cup (or wine) apart, Marke 14. 22. 23. and why it is said, hee tooke the cup after supper, Luke 22. 20. also concerning the Hymne which they sung at the end, Matthew 26. 30. and why Paul cal∣leth it the shewing forth of the Lords death, 1 Corinthians 11. 26. as the Iewes usually cal∣led their Passeover, Haggadah, that is, a Shew∣ing or Declaration. But specially we may observe, how the bread which was of old a remembrance of their deliverance out of Egypt, was sanctified by the Sonne of God, to bee a remembrance of his death, and of our redemption thereby from Sathan, 1 Corinthians 11. 24. 25. 26. for which we have much more cause to praise, honour and magnifie the Lord, than the Hebrewes had for their temporary salvation.

Verse 9. raw] That raw, whereof the Law war∣neth [unspec 9] us, is flesh whereon the fire hath begunne to worke, and it is roasted a little, but not fit for man to eat as yet; saith Maimony in Korban Pesach, chapter 8. S. 6. It might figure a full and due preparation, by the preaching of the Gospell, and shewing forth of Christs death; with an examina∣tion of our selues, that wee eat not unworthily, and so eat judgement to our selves: 1 Corinthi∣ans 11. 26. 28. 29. sodden at all] or any way sod, Hebr. sodden sod in water. The Iewes explaine it, so generally: neither to be sodden in water, nor in any other liquor or juyce of fruits. Neither roa∣sted, and afterward sodden; nor perboyled, and afterward roasted, &c. Yet they say it was lawfull to baste it with wine, or oyle, or any liquor except water: also, lawfull to dip the flesh when it was roasted, in liquors, or juyce of fruits. Maimony, in Korban Pesach, chapter 8. S. 7. 8. At the Passeover which Christ did eat, the Euangelists mention his dip∣ping of a sop, and giving it to Iudas, Iohn 13. 26. In seething, the water is mixed with the flesh: the forbidding whereof, seemeth to teach the simpli∣citie that should be in Christ; that wee know nothing but Christ and him crucified, 2 Corinthians 11. 3. 1 Corinthians 2. 2. with fire:] a figure both of Gods Spirit, compared to fire, Matthew 3. 11. through which Christ offred himselfe to God, Heb. 9. 14. and of the fire of Gods wrath which Christ was to suffer, whiles he was made a curse for us, by his death, Galath. 3. 13. Ierem. 4 4. Lament. 1. 13. and 2. 4. This charge to rost it with fire, the Iew Doctors observed precisely, holding it unlawfull to bake it any manner of way; also to heat a fur∣nace, and taking away all the fire, to hang the Lambe therein, and so ••ost it, or the like, they say was unlawfull. Maimony, Korban Pesach, chapter 8. S. 9. 10. the purt••nance,] or, the inward: meaning that the Lambe must bee roasted all and whole; not cut into peeces. To signifie our full Communion with Christ, whole and undivided, 1 Cor. 1. 13. 30. Gal. 2. 20.

Vers. 10. till the morning;] they were to eat up [unspec 10] all (if they could) at that meale. To teach care for the present injoying of Christ by faith, and of his whole covenant, without delay. For by the mor∣ning, the change of our estate is often signified, Psalme 30. 6. Esay. 17. 14. 2 Kings 19. 35. for our sleepe is an image of death. And the Iewes have recorded that though it was lawfull to eat all the night long, till the day dawning; yet might none of the company eat againe after hee had slept, though it were in the beginning of the night. Maimony, Korban Pesach, chapter 8. S. 14. So Manna, might not be left till the morning, Exodus 16. 19. nor some o∣ther sacrifices, Lev. 22. 30. burne] that so it might be consumed: and such was the law for o∣ther sacrifices, which by being reserved over-long, were made abhominable to bee eaten, and must therefore be burned, Lev. 7. 15. 18. & 19. 6. 7. So, flesh of the sacrifices that touched any uncleane thing, might not be eaten, but burnt, Levit. 7. 19. Hereby also God might teach Israel, that when the morning, the time of grace in Christ is come, there should be no longer reservation of those legall shadowes, which should haue their accomplishment and end at our Lords death; and bee condemned as unlawfull, as if they were burned by the fire of GODS Word and Spirit, Colossians 2. 16. 17.

Gal. 4. 9. 10. 11. Hebr. 13. 9. 10. And so the Pro∣phets fore-told, that the daies should come when it, should no more be said, The Lord liveth, which brought up the sonnes of Israel out of the land of Egypt, Ier. 16. 14. neither should they say any more, The A••ke of the covenant of the Lord, for it shall come no more to winde▪ neither shal they remēber it, &c. Ier. 3. 16.

Vers. 11. girded;] this signifieth, a readinesse to [unspec 11] take a journey, or any other work in hand, 2 King. 4. 29. and 9 1. Ier. 1. 17. Luk. 12. 35. 36. and figu∣red▪ the girding of the loynes of the minde, with strength, justice veritie, &c. Prov. 31. 17. Esay. 11. 5. Eph. 6. 14. Wherefore the Apostle saith, Gird up the loynes of your minde, be sober, and hope perfectly for the grace that is to be brought unto you, at the revelati∣on of Iesus Christ, 1 Pet. 1. 13. shooes on,] another signe first of readinesse to goe forth, Esay. 5. 27. Acts 12. 8. secondly, of deliverance out of bon∣dage, (as the contrary to goe ••arefoot, was a signe of captivity, Esay. 20. 4.) and thirdly of joyfulnesse for their deliverance from affliction; (as contrari∣wise in sorrow men went barefoot, 2 Sam. 15. 30.) It was also a figure of the Gospell of peace, wherewith our feet should be ready and firme, Ephesians 6. 15. Of which the Holy Ghost saith, How beau∣tifull are thy feet with shooes, O Princes daughter: Song 7. 1. staffe;] to sustaine their infirmities: and this in their hand, was also for expedition to the journey, Zach. 8. 4. Mark. 6. 8. Compare here∣with, Iakobs speech; with my staffe I passed over this Iordan, Genesis 32. 10. in haste,] because they were now in danger, and for it to goe out of Egypt in haste, Deut. 16. 3. and so in haste, and as with vi∣olence, to apprehend and apply Christ unto them by faith, Matth. 11. 12. The originall word signi∣fieth, an hastening away through feare or amaze∣ment; as in Deut. 20. 3. and so may signifie the sudden feares wrought in the conscience by the Gospell of Christ, at the first preaching thereof, (as in Act. 2. 37.) though after it giveth comfort and peace. This manner of eating, was peculiar un∣to the first pasche in Egypt: neither were the gene∣rations following bound to these rites, when they were come to their rest in Canaan; as is before no∣ted on verse 6. Neither did Christ and his Disci∣ples thus eat it; for they stood not girded with staves in their hands: but sate, or rather lay downe, leaning one on anothers breast, as was then the Iewes manner, in signe of their rest and security otherwise than they had in Egypt: as their Do∣ctors teach in the Thalmud, treat. of the Passeover. See Marke 14. 18. Iohn 13. 12. 25. Also Esaias prophesied, yee shall not goe out in haste, nor depart by fleeing away, &c. Esay. 52. 12. Passeover] called in Hebrew, Pesach; and after in the Ierusale∣mitane language, Pascha: which name the Evange∣lists keepe also in the Greeke, Matth. 26. 2. &c. and in other tongues, it is now called Pasche: wee in old English called it F••reld, at this day we name it the Passeover, according to the interpretation of the Hebrew word, which signifieth to fare, passe, o•• 〈◊〉〈◊〉 over, as God did over the houses of the Is∣ra〈…〉〈…〉 verse 13. 27. And as the festivall time, so the Lambe then killed, is called the Passeover, Luke 2. 41. and 22. 7. and the Lambe of GOD Christ is so named also, 1 Corinthians 5. 7. be∣cause for his sake God passeth over us, and destroy∣eth us not with the world, Iohn 3. 16. 18. Seven famous Passeovers are recorded in Scripture to have beene kept. The first, this which Israel kept in Egypt. The second that, which they kept in the wildernesse, Numbers 9. The third, which Iesus kept with Israel, when hee had newly brought them into Canaan, Iosh. 5. 10. The fourth, in the reformation of Israel by King Ezekias, 2 Chron. 30. The fifth under King Iosias, 2 Chronicles 35. The sixt, by Israel returned out of the captivity of Babylon, Ezr. 6. 19. The seventh, that which Ie∣sus our Saviour desired so earnestly, and did eat with his disciples before he suffered, Luke 22. ••5. &c. At which time, that legall Passeover had an end, and our Lords Supper came in the place, The memoriall of Christ our Passeover, sacrificed for us▪

Vers. 12. the gods;] the Chaldee translateth, the [unspec] idols: the same is againe mentioned in Num. 33. 4. And after, a like thing is prophesied, the Lord shall come into Egypt, and the idols of Egypt shall bee moved at his presence, Esay. 19. 1. and againe, he shall breake the images of the house of the sunne, &c. and the hou∣ses of the gods of the Egyptians, shall be burnt with fire, Ieremie 43. 13. So Laban lost his idols, when Isra∣el fled from Syria, Genes. 31. 19. 30. the idols and images of Babylon perished, when it was destroy∣ed, Ierem. 50. 2. and all such shall perish in the time of their visitation, Ier. 10. 15. and 51. 18. Of this the Hebrew Doctors also say, when Israel came out of Egypt, what did the holy blessed God? he threw downe all the images of their abominations, and they were bro∣ken in peeces. Pirkei R Eliezer, chapter 48. judg∣ments,] the Greeke translateth it, vengeance. This was done, that God might be knowne to be grea∣ter than all the gods, Exod. 18. 11. and to avenge the corruption that Israel had gotten by the idols of Egypt, Ezek. 20. 8.

Vers. 13. passe.] or leape: the Hebrew is pasach, [unspec 13] and this sheweth the reason of the name Pasch or Passeover, and so Christ is called, because his blood clenseth us from all sinne, and delivereth us from wrath, 1 Ioh. 1. 7. 1 Thes. 1. 10. The Greeke translateth, I will protect you: the Chaldee, I will spare you: and so in verse 27. to destruction,] Hebr. to corrupti∣on; that is, to be corrupted, or destroyed, by the destroyer, as vers. 23.

V. 14. festivally keepe,] it implieth mirth & joy, for [unspec 14] their deliverance hereby remembred, see Ex. 5. 1. and at their feasts, they were commanded to rejoyce, and forbidden to mourne or weepe, Deut. 16. 11. 15. Nehem. 8. 9.—12. everlasting statute] Heb. statute of eternity; meaning an eternall ordinance, to be kept once a yeere, al daies of their life, till Christ became our Passeover: since which time it is also kept eter∣nally, in remembrance of his death untill he come, Deut. 16. 1. 3. 1 Corinth. 5. 7. 8. and 11. 25. 26.

Vers. 15. Seven daies] after the paschall day, for [unspec 15] it was a distinct feast and commandement. The Passeover was to be kept on the fourteenth day of the first moneth, at even: the feast of Vnlevened bread, be∣ganne the fifteenth day of the same moneth, and

lasted seven daies, of which the first day, and the last, the seventh day, were holy convocations, wherein they might doe no servile worke, as Moses plainely shew∣eth in Levit. 23. 5▪ 6. 7. 8. The Passeover (in the ages following) might not be killed and eaten in any place, but where the Lord did chuse to place his name there, Deut. 16. 5. 6. 7. which afterward was in Ierusalem: but the feast of Vnlevened bread, the Hebrewes thought themselves bound to keep in every place, where they dwelled, if they could not be at Ierusalem. And the eating of it (they say) depended not on the eating of the Passeover, but was a commandement by it self: Maimony treat, of Leven and Unlevened bread, chap. 6. 8. 1. Howbeit, with the Passeover they might eat no leven, as before is shewed in verse. 8. It is unlawfull to eat Leven, in the fourteenth day, from mid day and upward, which is from the beginning of the seventh houre of the day: and who so eateth it at that time, is to be beaten by the law; for it is said (in Deut. 16. 3.) Thou shalt eat no leven with it, meaning with the sacrifice of the Passeover. This they have expounded thus, Thou shalt not eat leven from the houre that the Passeover may be killed, which is between the two evenings, and that (beginneth) at mid-day. Mai∣mony ibidem, c. 1. 〈◊〉〈◊〉. 8. These seven daies wherein they might eat no Leven, figured the whole time of our life, which must be holy, with the unlevened cakes of sincerity and truth, 1 Corinth. 5. 8. and with thankfull remembrance of our deliverance out of miseries; as this unlevened bread is called the bread of affliction, Deut. 16. 3. For seven is a full and per∣fect number of daies, and the whole world was created therein: see the notes on Gen. 2. 2. and Lev. 4. 7. cause to cease] that is, put away, or abolish, as the Greeke explaineth it. The Hebrewes ex∣pound it thus, that a man should abolish it in his ••eart, and count it as dust; and determine in his heart, that he will have no leven at all within his power, but whatsoever Leven is in his power, it be as dust, and as a thing whereof he will have no use at all. And by the exposition of the Scribes, he is to search after Leven in secret places, and in corners, and to finde it out, and to bring it forth out of all the bounds of his habitation. And so they search out and abolish Leven that night, at the beginning of the night of the fourteenth (day) by the light of a candle, out of all holes and corners, &c. And the putting away thereof was thus, either they burnt is, or broke it small, and threw it into the winde, or threw it into the sea. Maimony treat. of Leven, chap. 2. S. 2. 3. and 3. 11. This ordinance the lewes carefully observed; for in the day before they did eat the Passeover (called the Preparation, Ioh. 19. 14.) the father of the familie, with other men, having lighted waxe candles, searched all corners; to purge out all the remnants and crums of Levened bread very diligently: first blessing the Lord, who sanctified them by his commandements, and had bidden them put away Leven; as is recor∣ded in 〈◊◊〉〈◊◊〉. treat. of the Passeovers. chap. 2. 〈◊〉〈◊〉 figured the putting away of wickednesse and malice out of our hearts, and of wicked persons out of the Church. 1 Corinth. 5. 7. 8. 13. old L〈…〉〈…〉] Two words are used for Leven, by Moses, in this verse; the one Se••r, which hath the name of being left, or remaining: this we may cal old Leven, as Paul speaketh in 1 Cor. 5. 7. The other Chamets, so called of the sourexesse of the taste: of it, the Greekes (by transplacing the letters) call Leven, Zumee. These signified two sorts also of spirituall Leven, the one hidden and secret, which our Saviour saith is Hypocrisie, Luke 12. 1. the other more open and apparent, as false and corrupt Doctrine, Matthew 16. 6. 12. evill manners, as Malice and Wickednesse, 1 Corinthians 5. 8. and wicked persons, unto whom the Saints are oppo∣sed, as being Unlevened-cakes, 1 Corinthians 5. 6. 7. 13. So David calleth the malicious man, and him that corrupteth the word of God, and infe∣cteth with errour, a Levened person, or Levener, Psalme 71. 4. and the heart infected with er∣rour, and vexed with griefe, is said to bee Le∣vened, Psalme 73. 21. Wherefore Leven was for∣bidden at the paschall Feast, to leade men unto soundnesse in the faith of Christ, and sincerity in all their conversation. The footsteps of this Law remained among the heathens; for, the Flamen Dialis (or Romane Priest) might not, by their can∣nons, touch any levened meale; Aul. Gellius, book 8. chap. 15. and Plutarch (in Quaest. Rom.) scanneth the reason of it; because Leven it selfe proceedeth from corruption, and corrupteth also the meale with which it is mixed. Now what Leven properly was, the He∣brew Doctors shew thus: Nothing is forbidden by the name of Levened bread in the Passeover, but of five sorts of corne onely; which are two sorts of wheat, name∣ly the common Wheat, and the Rye: and three sorts of Barley; which are the common Barley, and the Foxe eare (Barley) and Oates. But the kindes of pulse, as Rice, and Millet, and Beanes, and Lontiles, and the like; there is not of them any levened bread. For though the meale of Rice and the like, ••••kne••ded, and covered with cloathes, like dough which is levened: yet is it lawfull to be eaten, for it is not levened but putrified. The five sorts of corne aforesaid, if they be kneaded with the liquour of fruits onely, without any water, they are never counted levened, but are lawfull to be eaten; for the juyce of fruits doe not leven, but putrifie. And the liquors of fruits, are as wine and milke, and honey, and oyle olive, and the juyce of apples, and pomgranats, and all such like. But if any water be mixed with them, they doe leaven. They may not boyle wheat in water, neither the beaten graine, nor the meale, for then it is per∣fectly levened; and if that it be burst in the boylying. They may not fr••e the paste in oile in a pan. But they may boyle the graine and the meale of parched corne. It is law∣full to boile the corne or the meale, in the liquor of fruits. Likewise paste, that is kneaded in the liquor of fruits, if they boyle it in the liquor of fruits, or frie it in a pan in oyle, it is lawfull: for the liquor of fruits leven not, &c. In any ••roth or pottage that they boile; if any Barley or Wheat be found therein, and the graine be burst, all that broth is unlawfull; for leven is mixed with it. If the graines be not broken, they take them out and burn them, and the rest of the pottage they may eat: for corne so mix∣ed or boiled, and not burst, is not by the Law perfectly le∣vened, &c. Maimony in treat▪ of Leven and Unlevened bread, c. 5. S. 1. &c. that soule] the Chaldee ex∣pounds it, that man. So in verse 19. cut off,]

the Greeke saith, destroyed: see Gen. 17. 14. The Hebrew cannons say, who so eateth so much as an o∣live of leven in the Passeover, from the beginning of the might of the 15 night, unto the end of the one and twenti∣eth day of Nisan, if he doe it presumptuously, is guilty of being cut off: if ignorantly, he is bound to bring the same∣offring appointed for the same. If hee eat any whit of le∣ven at all, it is forbidden by the law; and though he bee not to be cut off, or bring an offring but for the foresaid quantitie of an olive, yet he that eateth lesse than that presumptuously, is to be chastised with stripes, Maimony treat, of Leven. chap. 1. S. 1. 7. from the first, &c.] that is, who so eateth leven any of these daies.

Vers. 16. convocation,] an holy assembly, of all the people: and so a Sabbath, as Levit. 23. 39. The like [unspec 16] order was at other feasts, Levit. 23. 2. 3. 7. 21. 24. 27. 35. So these feasts were for the honour of God, and increase of faith and holinesse in his people, as∣sembling for religious exercises. done,] dressed and made ready to eat: which yet on the Sabbath day, was unlawfull to be done: Exodus 16. 5. 23. 29. and 35. 2. 3.

Vers. 17. selfe same:] Hebr. the strength (or, body) of this day: so verse 41. and 51. see Gen. 17. 23. [unspec 17] I brought forth] God did this by his Angell, as it is written, he sent an Angell and brought us forth out of Egypt, Num. 20. 16. The Hebrew Doctors say, The redemption from Egypt, was by the hand of the Angell the Redeemer, with the power of the great God, as is said, (in Exod. 32. 11,) which thou hast brought forth out of the land of Egypt, with great power, and with a strong hand. R. Menachem, on Exod. 12.

Vers. 18. first,] The Chaldee nameth it, In Ni∣san, in the tenth day: see verse 1. The Greeke saith, [unspec 18] Beginning in the fourteenth day of the first moneth.

Verse 19. not be found:] from hence the Hebrew Doctors gather; Whosoever leaveth leven within his [unspec 19] power at the Passeover, although he eat not of it, yet hee transgresseth two prohibitions; no old leven shall be seene with thee; Ezod. 13. 7. and; old leven shall not be found in your houses, Exod. 12. 19. Moreover, Leven when the Passeover is gone over it, is for ever unlawfull to bee put to any use. Maimony, treat•• of Leven, chap. 1 S. 2〈…〉〈…〉 stranger] that is, strangers, as the Greek translateth it: opposed to the naturall Israelites to be borne afterward in the land of Canaan.

Vers. 21. elders] by whom hee would signifie this law, to all the people, as vers. 3. So before, [unspec 21] in Exodus 3. 16. draw out] separate from the resto••••he flocke, and dest〈…〉〈…〉ate unto this end; as before in verse 5. 6. The Greeke translateth, Goe and take〈…〉〈…〉 lambs] or, stocke beasts; of the sheepe or goats, as verse 5. So the Greeke and Chaldee translate it plurally: neither is the Hebrew word tson used for one particular lambe, but for many. Passeover] that is, the Paschall Lambe, called by figure of speech, and 〈…〉〈…〉ally, the Passeo∣ver, as circumcision is called the covenant, G〈…〉〈…〉. ••7. 13. the Rocke, Christ, 1 Cor. 10. 4. bread and wine, the body and bloud of Christ, Mark. 14. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈…〉〈…〉d many the 〈◊〉〈◊〉. 〈◊〉〈◊〉 P〈…〉〈…〉 followeth 〈◊〉〈◊〉 〈…〉〈…〉 Cor. 5. 7. Christ 〈◊◊〉〈◊◊〉 (that is, 〈◊〉〈◊〉) is killed 〈◊〉〈◊〉.

Verse 22. hyssope] called in Hebrew, a〈…〉〈…〉, in [unspec 22] Greeke (by the Apostle) hyssopos, Heb. 9. 19. wher∣upon we English it eizop, or hyssope: but whether it were that herbe, which wee commonly call by that name, is uncertaine. It grew out of wals, 1 King. 4. 33. The Iewes write, that there were foure sorts of hyssope, and that this spoken of in the Law, was such as men used to eat of, and season po••tuge with. And the bunch spoken of, was three stalkes of hyssope bound together. Maimony in Misn. treat. Of the red Cow, chap. 3. S. 2. and chap. 11. S. 1. This herbe was used to sprinkle with, in other services, and purifications: See Exod. 24. 6. 8. Leviticus 14. 4. Num. 19. 6. 18. and signified the instrument wher∣by the blood of Christ is sprinkled upon, and ap∣plied unto our hearts, which is, the preaching of faith; for faith purifieth the heart of sinners, Acts 15. 9. and it commeth by the preaching of the Word, Rom. 10. 14.—17. which ministreth unto us the spirit. Galat. 3. 2. and wee are elect through sanctification of the spirit, unto obedience and sprink∣ling of the blood of Iesus Christ, 1 Pet. 1. 2. which pur∣geth our consciences from dead workes, to serve the living God, Hebr. 9. 14. See Psal. 51. 9. strike] or sprinkler. Hebrew, make touch: which the Greeke translateth set (or put) the Chaldee, sprinkle. not goe] This also was but at the Passeover in Egypt; for the present danger of death by the destroying Angells after, it was not required: and Christ with his Disciples, went out that night they are the Pasche, Matth. 26. 30. The houses of the Israelites thus sanctified by the paschall Lambe, and blood thereof; out of which they might not goe that night, (when great cries were in Egypt, verse 30.) signified the safety of Gods people by faith, kee∣ping themselves in the holy assemblies, where Christ and his blood preserveth them from death, Acts 2. 47. 1 Ioh. 2. 19. So the Prophet warneth us, to enter into our chambers, and shut our doores about us, hiding our selves for a little moment, till the indignation be overpast; Esa. 26. 20. 21. So Noe was saved, being shut up in his Arke, Gen. 7. Rahab in her house, Ios. 2. 18. 19. [unspec]

Vers. 23. smite] or plague; as Exod. 8. 2. so after, and in verse 27. not give the destroyer] that is, not suffer him, as the Greeke translateth it. But the Hebrew speech is more forcible, to expresse Gods providence and hand in all things. As God by an Angell delivered his people, Num. 20. 16. so by an Angell he destroyed their enemies; as in the pestilence that was in Israel, he is called the Angell that destroyed the people, 〈◊〉〈◊〉 Sam. 24. 16. And Paul faith (speaking of this Passeover) lest hee that de∣stroyed the first borne, should touch them; Heb. 11. 28. Compare also Psal. 78. 49.

Vers. 24. this thing] Hebr. this word, the com∣mandement [unspec] of the Passeover every yeere: excep∣ting the speciall rites forespoken of, that were one∣ly observed in Egypt, vers. 7. 11. 12.

Vers. 25. the land] of Canaan, Ios. 5. 10. 11. [unspec] howbeit they kept it once in the wildernesse, be∣fore they came into the land, Num. 9.

Vers. 26. what is?] that is, what signifieth? So [unspec] both the outward ••••te, and the meaning of it, was to be taught to their children. Touching whom

the Iewes hold from the Law, in Exod. 23. 14. 17. Deut. 16. 14. 16. that every child that could hold his father by the hand, and goe up from Ierusalem (gates) to the mountaine of the Temple, his father was bound to cause him to goe up, and to appeare (before God) with him, to the end he might catechize him in the comman∣dements. And who so was bound to appeare, was bound to keepe the feast, Maimony in Hagigah, ch. 2. S. 3. 4. Also they say, A childe that is able to eate a morsell of bread; they catechize him in the commandements, and give him to eate so much as an olive of the vnlevened bread. Maimony treat. of Leven, and vnlevened bread, c. 6. S. 10.

Ver. 27. bended,] and so humbly thanked God for this mercie: see Exod. 4. 31. in the annotations. [unspec 27]

Vers. 28. and did,] in faith Moses and they obey∣ed Gods word, for which it is witnessed of them; [unspec 28] by faith he did (keepe) the Passeover, and the sprink∣ling of blood: that hee who destroyed the first-borne, might not touch them, Hebr. 11. 28. Vnto the keep∣ing of this Passeover, the Hebrew Doctors do ap∣ply that speech in Song. 2. 9. My beloved is like a Roe, or a yong Hart; behold hee standeth behinde our wast, &c. thus: The congregation of Israel said; At what time the glory of the Lord was revealed in Egypt, in the might of the Passeover, and killed all the first-borne: he ascended upon swistlightning, and ran us a Roe, or as a yong Hart, and protected the houses wher∣in we were, and stood behinde our walls, and looked through the windowes, and shewed himselfe through the lattesses: and he saw the blood of the sacrifice of the Passover, (and the blood of Circumcision) which was sprinked on our gates: and from the high heavens he did behold; and saw his people, which did eate the sacrifice of the solemne feast, roasted with fire, with the purte∣nance, and with wild lettice, and unlevened cukes, and he spared us, and gave not the destroying Angell power for to destroy us. Thargum on Song. 2. 9.

Vers. 29. at midnight:] at the time of mens most secure rest, when they say peace and safety; then com∣meth [unspec 29] sudden destruction, 1 Thes. 5. 2. 3. 10, at midnight was acrymade, when all slumbred and slept, Matth. 25. 5. 6. and In a moment shall they dye, and at mid-night; Iob. 34. 20. where the Chaldee paraphrase apply 〈◊〉〈◊〉 it to the Egyptians here. The night, sig∣nifieth also the time of judgement. smote] that is, as the Chaldee expounded it, killed. And the Thargum called Ionathans, addeth, The world of the Lord, killed. every first-borne,] or, all the first-borne: to avenge the wrong they had done to Gods first-borne Israel, Exod. 4. 22. 23. These first-borne, were the beginning (or chiefest) of all their strength, Psal. 105. 36. the dignitie of such, is noted on Gen. 25. 31. And as the first-borne of Israel, whom God saved alive, figured his elect, called the Church of the first-borne, which are written in heaven, Heb. 12. 23. 10 the first-borne of Egypt whom God destroyed figured the Reprobate, on which Satan and the second death 〈◊〉〈◊〉 have po∣wer. This tenth plague•••• after celebrated, in Psal. 78. 51. and 105. 36. and 135. 8. and 136. 10. that sa••e] the Chaldee faith, that should sit. ••••e Exo. 11. 〈…〉〈…〉 prison house] or, 〈◊〉〈◊〉. Hebrew, the house of the pit; which the Chaldee translateth, house of prisoners: where they ground at the mill, &c. Exod. 11. 5.

Vers. 31. goe out:] to wit, hastily; for an extraor∣dinary [unspec 31] pricke in the Hebrew word, implyeth so much: see also Gen. 19. 14. Compare Matt. 25 6. where at midnight there was a cry made there was a crie made, Behold the bridegroome commeth, goe ye out to meet him.

Vers. 32. blesse me,] that is, as the Chaldee trans∣lateth, [unspec 32] pray for me. In that Pharaoh desired the prayers and blessing of Gods people, both before, (Exod. 8. 8. 28. and 9. 28. and 10. 16. 17.) and now at their departing: it sheweth, that in his heart he was convicted of sin, in oppressing Gods servants, and that with reluctation of conscience, he had re∣fused to let Israel goe.

Vers. 33. were urgent] or, were strong: and as the [unspec 33] Greeke translateth, forcibly urged. This was with humble intreatie, Exod. 1••. 8. and they rejoyced when they went out, for the dread of them was fallen upon the, Psal. 105. 38. they said] the Ierusalemy Thar∣gum expounds it, the Egyptians said, if Israel tarie one houre, toe all the Egyptians are dead men.

Vers. 34 lumps of dough] ••o the Greeke here tran∣slateth [unspec 34] it. The word may also bee interp••eted, kneading troughes: see Exod. & 3.

Vers. 35. jewels] or vessells, instruments: see Exod. [unspec 35] 3. 22. and 11. 2 Psal. 10. 37.

Vers. 36. grace] Hebrew, the grace of the people: [unspec 36] see Exod. 3. 21. gave them their asking,] the Greeke translateth, lent unto them. Thus the pro∣mise to Abraham was fulfilled; They shall come out with great substance, Gen. 15. 14.

Vers. 37. Rameses] a citie in Egypt, Gen. 47. 11. [unspec 37] This journey began the 15 day, the day after the Passeover was killed; and they went out with an high hand, in the sight of all the Egyptians, Num. 33. 3. Succoth] by interpretation, Boothes, or Taber∣nacles: so called of the Israelites making them boothes of the boughes of treee, in this place: for perpetuall memorie whereof, God appointed a feast of boothes to be kept in Israel every yeere, Lev. 23. 42. 43. about 600000] & not afeeble person among them Psal. 105. 37. Thus the blessing of God in multiplying Israel was fulfilled, Gen. 15. 5. and 46. 3. The word about (or as it were) is not of doubt, or uncertaintie, but often affirmeth a thing fully and certainly: as is said of the Prophets, about 400. men, 1 King. 22. 6. which another expound∣eth, Prop〈…〉〈…〉s 400 men, 2 Chron. 18. 5.

Vers. 38. mixed people] Egyptians and other na∣tions; [unspec 38] (the Chaldee saith, many strangers) who were moved by Gods works shewed in Egypt, to goe out with Israel. These afterward fell a lust∣ing, and turned away, Numb. 11. 4. great] Hebrew weightie possession: see the notes on Gen. 13. 2.

Ver. 39. thrust out] as was foretold of God, Exo∣dus 6. 1. A yeerely remembrance of this their [unspec 39] manner of leaving Egypt, was by the feast of unle∣vened cakes, Deut. 16. 3.

Vers. 40. dwelling] or, peregrination, that is 〈◊〉〈◊〉 [unspec 40] 〈…〉〈…〉ng as strangers; for so the Greek translateth, and the Apostle confirmeth, 〈◊〉〈◊〉 Act. 13. 17. So in Exod.

〈◊〉〈◊〉 15. Also Abraham was said to dwell in Canaan, Gen. 13. 12. who yet did but sojourne there, as in a strange country. Heb. 11. 9. And his dwelling is im∣plyed also here. sonnes of Israel] these were sojourners with Abram in Canaan, in such sense as Lovely and tithes there, being yet in the loynes of his father, Heb. 7. 9. 10. For thinges done by the fa∣thers, doe concerne the children: see Psalm. 66. 6. Hos. 12. 4. Amos 5. 25. 26. 27. dwelt] as stran∣gers, that is, sojourned in Egypt: to which the Gr. addeth, and in the land of Cannaan, they and their fa∣thers; which addition is, according to the true sense. 430. yeeres] These could not be all in Egypt, but must be understood of dwelling also in Canaan and Mesopotamia: for Kohath sonne of Levi, was one that came first into Egypt, Gen. 46. 8. 11. helived but 133. yeeres, Exod. 6. 18. Amram his sonne (the father of Moses) lived 〈◊〉〈◊〉 37. yeeres, Exod. 6. 20. & Moses was but 80. yeeres old when he spake unto Pharaoh, for the release of Israel, Exod. 7. 7. and after 40. yeeres travell, in the wil∣dernesse, he died 120. yeers old, Deut. 34. 7. so that their dwelling in Egypt was far short of 430. yeers, and must needs imply their fathers dwelling also in Canaan, even from the promise given to Abra∣ham, Gen. 12. 1. 3. 4. 5. And this the Greeke versi∣on manifesteth, and the Apostle confirmeth, when he saith, that the Law was 430 yeeres after the cove∣nant that was confirmed before of God in Christ, with Abraham, Gen. 3. 16. 17.

Vers. 41. selfe same] Hebrew, the body (or strength) [unspec 41] of that day; as Gen. 17. 23. The Iew Doctors ga∣thered from this, that God brought Israel forth at mid day, (as hee slew the first-borne of Egypt at mid-night). Pirkei R. Eliezer, chap. 48. And Moses saith, it was with an high hand, in the sight of all the Egyptians, Numb. 33. 3. But, for the beginning of their rising up to goe their journey, they are said to be brought forth by night, Deut. 16. 1. with Num. 3••. 30 armies] or hosts; meaning the tribes of Israel no. see Exod. 6. 26.

Vers. 42. of observations,] that is, to bee much and carefully observed of the people. [unspec 42]

Vers. 43. the statute,] or ordinance; in Greeke, the law. strangers sonne] that is, paynim, or gentile: [unspec 43] See Gen. 17. 12. This is meant whiles he continu∣ed in his unbeleefe, as appeareth by vers. 48. and so by proportion, forbiddeth all such as should forsake the faith: and the Chaldee paraphrast translateth it. no sonne of Israel that is apostate (or fal••e the faith) shall eate of it, So David calleth the persecuting Iewes strangers, Psal. 54. 5. and hea∣thens. Psal. 59. 6. Also by the Iewes ancient canons, it 〈◊〉〈◊〉 let the Passeover bee eaten of any Apostata (that changed his true religion) or any idols 〈◊〉〈◊〉 or for••euer, or hired servant: Maimony in Korban Pesach. ch. 9. S. 7. And for uncleane per∣sons; it be law forbiddeth such, Numb. 5. 2. 3. and 9. 6. and ••9. ••3.

Verse. 44 height for] Hebrew, the purchase of sil∣ver that is, of money, or for any price. Compare [unspec 44] 〈…〉〈…〉sse lae of circumcision Gen. 17. 12. 13. 〈…〉〈…〉 shall] eate 〈◊〉〈◊〉 his voluntary entring 〈…〉〈…〉 with Israel and doe time for his cleansing; which by proportion with the law, Numb. 19. 11. was to bee seven daies. And so the Iewes observed, for any stranger that became a pro∣selyte on the 14. day of the first moneth, and was then circumcised and baptised, yet they killed not the pascha for him, because he might not eate of it at evening, for he was as one comming out of the grave, [having been as Paul saith, dead in trespasses and sinnes, Ephes. 2. 1.] and hee must abide seven dayes, and afterward be cleane. Maimony in Kor∣ban Pesach, chap. 6. S. 7. Compare also herewith, Num. 31. 19. 24. Ios. 6. 23.

Vers. 45. forreiner,] or sojourner, (as Gen. 23. 4.) [unspec 45] one that dwelleth in the land, but not his owne; that hireth his house, or is an in-mate; (so differing from a stranger, who dwelt in another countrey) no such, nor hired person, might eate. Such for∣reiners, (leaving the worship of idols, and other heathenish practises) though not circumcised nor joyned to the Church, might dwell in the land of Israel, even in Priests houses, but were restrained from the holy things; see Lev. 22. 10. and 25. 6. 45. 47. Such a stranger the Iewes called Ger to shab, a so journer among them; or, a stranger within their gates (as Moses speaketh) Deut. 14. 21. and he was to submit unto the seven commandements given unto the sonnes of Noe; whereof see the notes on Gen. 9. 4. not eat:] and so by proportion, not have communion with the other rites, as sprink∣ling of the blood and the like, unlesse he were cir∣cumcised, ver. 48. So the Iewes explained this law, If they kill (the Passeover) for persons circum∣cised, and sprinkle the blood in the name of the circum∣cised and uncircumcised, it is unallowable) or abomina∣ble) for the sprinkling is a weighty matter, for it is the roote (the principall) of the sacrifice. Maimony in Korban Pesach. ch. 2. S. 6.

Vers. 46. one house,] in the same house, or roome: [unspec 46] which the Chaldee translateth, in one societie. The Iew Doctors explaine it thus: Who so eateth of the pasche may not eat, but in one societie, (or, in the same company) neither may they carie ought thereof out of the societie wherein they eat. And the flesh of the Passe∣over that is caried out of the society, whether presump∣tuously or ignorantly, is unlawfull to be eaten, &c. but must be burnt. Also, two societies that eat in one house, must each make them a signe (of distinction) &c. and the one company must turne their faces together∣ward, and the other company must turne their faces together ward and eat, so that they appeare not mixed. Maimony in Korban Pesach, ch. 9. S. 1. 2. 3. abroad] or out: which the Iewes (as be∣fore is noted) doe understand, not onely of the streets, but not out of the roome nor society where it is to bee eaten. a bone:] to foreshew that not a bone of Christ our Passeover should be bro∣ken; as was fulfilled Ioh. 19. 33. 36. which signi∣fied his victory and deliverance out of affliction and death; (from which he rose the third day;) as Psal. 34. 20. 21. the Lord keepeth all his bones, not one of them is broken. And in hope of resurrection, Io∣seph gave charge of his bones, and they were ca∣ried into Canaan, Heb. 11. 22. Exo. 13. 19. The bones of the Passe over were burnt (with the flesh that re∣mained,

v. 10.) as is testified by the Hebrew Doc∣tors, who also say, that though it were a little kid whose bones were tender, yet might they not eate them, for that were the breaking of the bones. Maimony in Korban Pesach, ch. 10. S. 2. 9.

Vers. 47. doe it] that is, prepare, offer, and eate the pasche, as is ordained. For neglect, and not [unspec 47] doing it, men were to be cut off, Numb. 9. 13.

Vers. 48. a strangers,] The Greeke translateth; when any proselyte come unto you: and so the Chal∣dee [unspec 48] saith; when a stranger shall become a proselyte (or joyne himselfe) with you. So this differeth from that which was before in v. 22. and also in ver. 45. and is meant of a third sort of strangers that were converts, in Greeke called proselytes, such as were joyned to the Iewes Church, Act. 13. 43. and 2. 10. Matth. 23. 15. Such they were wont to call strangers within the covenant; and just strangers; to distinguish them from strangers within the gates (that did but dwell among them) mentioned in Deut. 14. 21. and here in v. 45. doe the Passe-over] that is, keepe or celebrate it. This phrase is used in Matt. 26. 18. Heb. 11. 28. and then,] so not onely himselfe, but his male children must be circumcised, ere hee might bee admitted to the Passeover; for he was yet in his sinne, whiles his children were (through his default) uncircumci∣sed; see Gen. 17. 12. 13. 14. Exod. 4. 24. 26. And thus the Iewes have interpreted this place, that as the circumcision of himselfe, (if it be omitted) debar∣reth him from doing the Passeover, so doth the circum∣cision of his sons, and of his servants, &c. and if hee kill it before hee doe circumcise them, it is unlawfull. Maimony in Korban Pesach, chap. 5. S. 5. uncircumcised:] the Chaldee turneth it, profane person. So God saith, No stranger uncircumcised in heart, nor uncircumcised in flesh, shall enter into my Sanctuary, Ezek. 44. 9. And the Hebrew Doctors say, Whiles the power of uncleannesse, and the superfluous foreskin is upon him, hee is unfit to be uni∣ted with the divine Maiesty, &c. R. Menachem on Exod. 12.

Vers. 49. that sojourneth,] the Greeke here (as in ver. 48.) translateth, the proselyte that is come among [unspec 49] you. So the obedient heathens, might by faith in Christ have part in all the holy things with Israel alwaies: for in Christ all are one, Galat. 3. 28. Act. 15. 9. And unto strangers, is promised inheritance with the tribes of Israel in the holy land, Ezek, 47. 22. 23. The Iew Doctors of old have thus written concerning this; Moses our master gave the inheri∣tance of the Law and commandements to Israel onely, as it is written (Deut. 33. 4.) the inheritance of the congregation of Iakob: and unto any of the other nati∣ons that willingly joyned himselfe a proselyte, as it is written, (Numb. 15. 15.) as yeeare, so shall the stran∣ger be before the Lord. But whosoever is not willing, they force him not to receive the law and the comman∣dements. But they force all that come into the world, to receive the commandements given to the sonnes of Noe, [whereof see on Gen. 9. 4.] and who so recei∣veth not them, is killed; and be that receiveth them, is called the stranger that sojourneth, &c. Maimony in Misneh treat. of Kings, ch. 8. S. 10. Likewise in their commentary upon Exodus, called Elle shemoth rab∣bah, upon Exod. 12. they say, This is that which is written (in Esay. 56. 3.) And let not the sonne of the stranger that hath joyned himselfe to the Lord, speake saying. The Lord hath utterly separated mee: for Iob saith The stranger shal not lodge in the street, (Iob 31. 32.) And why? Because the holy blessed (God) exelu∣deth no creature, but receiveth all. For his gates are open every houre, and whosoever would be received in, he entreth and is received. For this it was said by Iob, the stranger shall not lodge in the street. And againe he saith in the person of God, I will open my doores to the traveller, (Iob. 31. 32.) Rabbi Barachias said, In whose person speaketh Iob this? Doubtlesse because it shall be that the strangers shall be Priests, ministring to the holyblessed (God:) as it is written, and the stranger shall be joyned them, (Esay 14. 1.) and this joyning is not meant but of the Priests, as it is written, joyne mee unto one of the Priests offices, (1 Sam. 2. 36.) For it shall come to passe, that proselytes shall eate of the Shew-bread, &c.