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

THE SECOND BOOKE OF MOSES, CALLED EXODVS.

CHAPTER I.

1, The number of the sonnes of Israel that went into Egypt. 7, Their great increase after Iosephs death. 8, Their oppression by a new King. 12, Their multiplica∣tion notwithstanding their bitter service. 15, The King commandeth the men children to be killed at the birth: 17, but the midwives fearing God, doe save them alive. 20, and are blessed of God for it. 22, Pharaoh com∣mandeth all the men children to be cast into the river.

NOw these are the names, of [unspec 1] the sonnes of Israel; which came, into Egypt: every▪ man and his house, came; with Iakob. Reuben, Si∣meon, Levi, and Iudah. [unspec 2] Issachar, Zabulon, and Benjamin. Dan, and Naphtali; Gad, and Aser. And all the souls, [unspec 3] that came-out of the thigh of Iakob, were [unspec 4] [unspec 5] seventy soules: and Ioseph was in Egypt. And Ioseph dyed, and all his brethren; and [unspec 6] all that generation. And the sons of Israel, were fruitfull, and increased abundantly, and [unspec 7] multiplied, and wexed-mighty, most excee∣dingly: and the land was filled, with them.

And there arose-up a new King, over E∣gypt; [unspec 8] which knew not Ioseph. And he said, [unspec 9] unto his people: behold, the people of the sonnes of Israel, are moe and mightier than we. Come-on, let us deal-wisely with them: [unspec 10] lest they multiply; and it be, when there fall out warre, then they be added also unto our enemies; and warre against us, and goe-up out of the land. And they set over them [unspec 11] taske-masters; to afflict them with their bur∣dens: and they built for Pharaoh, treasure∣cities; Pithom, and Raamses. And as they [unspec 12] afflicted thē, so they multiplyed, & so they encreased: and they were yrked, because of the sonnes of Israel. And the Egyptians, [unspec 13] made the sons of Israel to serve with rigour. And they made their lives bitter, with hard [unspec 14] service, in morter, & in bricks; and in all ser∣vice, in the field: al their service, wherin they made thē serve, was with rigor. And the king [unspec 15] of Egypt said, to the midwives of the hebrew women: of which the name of one, was Shiph∣rah; and the name of the other, Puah. And he [unspec 16] sayd, when ye do the midwives office, to the Hebrew-women; & see them, upon the stools: if it be a son, then ye shall kill him; and if it be a daughter, then she shall live. But the mid∣wives, [unspec 17] feared God; and did not as the King of Egypt spake unto them: but saved alive, the men-children. And the King of Egypt, [unspec 18] called for the midwives, and said unto them; why have ye done this thing: and have sa∣ved alive, the men-children? And the mid∣wives [unspec 19] said, unto Pharaoh; because the He∣brew-women, are not as the Egiptian-women: for they are lively; and doe bring-forth, ere the midwife come-in unto them. And God [unspec 20] dealt-well, with the midwives: and the peo∣ple multiplied, and wexed very mighty. And [unspec 21] it was, because the midwives feared God; that he made them houses. And Pharaoh com∣manded, [unspec 22] all his people, saying: every sonne that is borne, ye shall cast him into the river; and every daughter, ye shall save-alive.

Annotations.

BOoke of Moses] so our Lord Christ calleth it, in Mark. 12. 26. See the first annotations on Genesis. Exodus] a Greeke word, signifying

Departing, because the first chief thing here hand∣led, is of the Departing or Out-going of Israel from Egypt, Exod. 12. 41. This Greeke word is used in Heb. 11. 22. Luk. 9. 31. Exod. 19. 1. In Hebrew the booke is named of the first words, Elle shemoth, that i••, These are the names. And here beginneth the thirteenth section, or lecture of the Law: See Gen. 6. 9.

Verse 1. Now these] Hebrew And these. This booke is a continuance of the former history of [unspec 1] Genesis, therefore it beginneth with And, as coup∣led thereunto: so likewise do Moses his two next bookes. Sometime And is used in the beginning of a story, as Esth. 1. 1. where it may in translating be omitted; as is noted on Gen 36. 24. and so the Greek omitteth it here. Egypt] Hebrew Mits∣raim; that is, the land of Mitsraim, the sonne of Cham: See Gen. 10. 6. and 12. 10. house] that is, houshold, as the Chaldee saith, the men of the house.

Vers. 3. Issachar] hee is named in the fift place, because he was the fift of the same mother Leah; [unspec 3] though Iakob had other sonnes before him: see Gen. 35. 23. Benjamin] hee, though yongest, is set before the foure children of the bondwo∣men. In the wall of the heavenly Ierusalem, the Iasper on which his name was graven, is the first foundation, Rev. 21. 19. Exod. 28. 20. And in Deut. 33. Moses giveth Benjamin a blessing, be∣fore his elder brother Ioseph.

Vers. 5. soules] that is, persons: and in Hebrew soule, put for soules: See Gen. 12. 5. thigh] [unspec 5] loynes, or seed: See Gen. 46. 26. seventie] the Greeke addeth 75. and so the Holy Ghost in Act. 7. 14. the reason whereof is noted on Gen. 46. 20. 27. And this small number when they came in, commendeth Gods blessing in multiplying them so greatly when they went out, Exo. 12. 37. Deut. 10. 22. and Ioseph] that is, with Ioseph who was in Egypt already, as the Chaldee explaineth it: wher∣fore the Greeke version putteth this clause before the former, to shew Ioseph to be of the number, he and his children: as Gen. 46. 20. 27.

Vers. 6. brethren] who were caried out of Egypt, and buryed in Sychem, in the land of Canaan, [unspec 6] Act. 7. 16. generation] that is, the men of that generation or age; both Israelites and Egyptians: see Gen. 6. 9.

Vers. 7. increased] or, bred-swiftly, as the fishes or ceeping things of the earth, which of this word [unspec 7] have their name: See Gen. 1. 20. And this was, when the time of the promise drew nigh, which God had sworne to Abraham; Act. 7. 17. wherof see Gen. 12. 2. and 15. 5. &c. most exceedingly] Hebrew, with vehemency vehemencie: as Gen. 7. 19. and 30. 43. They became a nation, great, mighty, and popu∣lous, Deut. 26. 5.

Vers. 8. new] another King, saith the Greek versi∣on; which Stephen followeth, Act. 7. 18. [unspec 8] knew not] this word is used both for knowledge and understanding with the mind, & for acknow∣ledging & regard with the affections: both which might be in this King, Eccles. 2. 19. Psa. 31. 8. Hos. 2. 8. T〈…〉〈…〉 Chaldee expoundeth it thus, which con∣firmed not the decree of Ioseph.

Vers. 10. with them] or against them, (as the Gr. [unspec] word, which also Stephen useth in Act. 7. 19. im∣plieth:) that is, wisely keepe them under. At this time, the sonnes of Israel began to corrupt their religion, and to commit whordome with the idols of Egypt, for which God was angry with them, Ezek. 23. 8. and 20. 5. 7. 8. Ios. 24. 14. And he turned the heart of the Egyptians to hate his people, to deale-craftily with his servants, Psal. 105. 25. warre] or understand occasions of warre: the Greeke saith, when warre befalleth us. goe up] to weet in∣to Canaan. Thus Satan sought to hinder the ful∣filling of Gods promise, Gen. 46. 3. 4.

Vers. 11. task-masters:] Hebrew princes of taskes [unspec] (or of tributes:) that is commissaries to exact of Is∣rael, tasks, and servile works; as the Greeke transla∣teth, masters over works; the Chaldee calleth them rulers evill doers. So because Israel served not the Lord their God with gladnesse of heart, hee made them serve their enemies with much affliction, & put a yoke of yron upon their necke, as he threat∣ned againe after this; Deut. 28. 47. 48. And thus the oracle was fulfilled, Gen. 15. 13. treasure cities] or cities of store, wherein to lay up both the fruits of the earth, as 2 Chron. 32. 28. and other provision of armory and warlike furniture: wher∣fore the Greeke translateth, fortified cities. Raamses] this differeth in writing, from Rameses spoken of in Gen. 47. 11. and Exod. 12. 37. the Ie∣rusalemy Thargum calleth it Philusin, (otherwise named Pelusium: and the former Pithom, he cal∣leth Tenis (or Tanis.)

Vers. 12. as they] that is, the more they afflicted them, the more they multiplied. There is no wisdome, prudency or counsell against the Lord; Prov. 21. 30. encreased] or spred abroad: Hebrew brake forth with sudden increase; see Gen. 30. 30. 43. and 28. 14. The Greek and Chaldee translate it, wexed strong. This mercy of God David celebrateth, saying, And hee increased his people mightily; and and made them stronger then their distressers. Psal. 105. 24.

Vers. 13. rigor] or fiercenesse (which English word [unspec] commeth of the Hebrew Pherec:) the Greek tran∣slateth it force; the Chaldee hardnesse. The Israelites were forbidden to rule after this manner, one over another, Levit. 25. 43. 46. Hereupon Egypt is cal∣led, the house of servants (or bondmen) Exod. 20. 2. and for the hardnesse of the servitude, an yron for∣nace; Deut. 4. 20. and because King Pharaoh caused this bondage, it is called the house of Pharaoh, 1 Sam. 2. 27.

Vers. 14. bitter] in Greeke sorrowfull. [unspec]

Ver. 15. Shiphrah] in Greeke Sepphora: and the other, Phoua. These seeme to be the chiefe of the midwives. The Thargum Ierusalemy maketh them to be Hebrew women of Levi, Iochebed, and Miriam.

Vers. 16. stooles] a peculiar round seat for women [unspec] in travel; the Hebrew word is not used elsewhere, but in Ier. 18. 3. for a wheele or frame which pot∣ters worke upon. The Greeke translateth not the word but the sense, saying, and they bee about to

bring forth. kill him] this hath alwayes beene Satans subtiltie, to labour the death of the men children, the strongest and valiantest of Gods peo∣ple. So the great red Dragon (of the Romane Em∣pire) stood ready to devoure the manchild, which the woman (the Church of Church Christ) was about to bring forth, Rev. 12. 3. 4. 5. as here Pha∣raoh King of Egypt, (likened to a great Dra∣gon, lying in the midst of his rivers, Ezek. 29. 3.) would have devoured the males of Israel.

Vers. 19. Pharaoh] this was a name of honour; common to all the Kings of Egypt: as is noted on [unspec 19] Gen. 12. 15. unto them] Thargum Ierusalemy expounds it thus, ere the midwife comes at them, they pray to their Father which is in heaven; and he answe∣reth them, and they doe bring forth.

Vers. 21. that he] Hebrew, and he them:] the Hebrew lahem, is properly them men, and so may [unspec 21] be understood of the Israelites who being spared by the midwives, lived to have families. Or it is put for lahen, them women: the couragious mid∣wives, to whom God made houses, that is, gave them children and families. So the Prophets some time vary the gender, as in 1 King. 22. 17. lahem: for which in 2 Chro. 18. 16. is written lahen. Also in 1 Chron. 10. 7. bahem: which in 1 Sam. 31. 7. is written bahen. And so the Gr. here, & Thargum Ierusalemy, referreth it to the women saying; be∣cause the midwives feared before the Lord, therefore they got them a good name in a strange nation, and made them houses; the house of the Levites, and the house of the High priesthood. See the like after in Exod. 2. 17. also in Iudg. 21. 22. and before, noted on Gen. 4. 7.

Vers. 22. all his people] so from secret oppression, [unspec 22] proceeding to open tyranny; evill intreating our fathers, making their babes to bee cast out, that they might not be saved-alive, Act. 7. 19. which though Israels sinne did deserve, Ezek. 20. 5. 7. 8. yet God after repayed to the Egyptians, in turning the wa∣ters of their river into blood, and slaying all their firstborne, Exod. 7. 20. 21. and 12. 29. 30. that is borne] namely to the Hebrewes (or Iewes:) as the Greeke and Chaldee doe expresse.

CHAP. II.

1, Moses is borne, and hidden three moneths: 3, then in an Arke he is cast into the flags. 5, He is found, and brought up by Pharaohs daughter, as her owne sonne. 11, He looketh on his brethrens wrongs, and slayeth an Egyptian. 13. He reproveth an Hebrew that wronged his neighbour. 15, Hee fleeth for feare of his life, into Midian; 17, rescueth the Priests daugh∣ters from the violence of the sheepherds. 21, He dwel∣leth with the Priest, and marieth Zipporah his daugh∣ter; 22, of whom he begetteth Gershom. 12, God re∣specteth Isreels crie.

AND there went a man, of the house [unspec 1] of Levi: and hee tooke, the daugh∣ter of Levi. And the woman concei∣ved, [unspec 2] and bare a sonne: and she saw him, that he was a goodly child; and she hid him, three moneths. And she could not longer hide [unspec 3] him; and shee tooke for him, an arke of bul∣rushes; and dawbed it with slime, and with pitch. and she put the childe, therein; and put it in the flags, by the rivers brink. And his [unspec 4] sister stood, afarre off: to know, what should be done to him. And the daughter of Pha∣raoh [unspec 5] came downe, to wash at the river; and her maidens walked, by the rivers side: and she saw the arke, among the flags; and sent her hand maid, and tooke it. And she opened [unspec 6] it, and saw the child; and behold, the babe wept: and she had-compassion on him, and said; This is one of the Hebrewes children. And his sister said, to Pharaohs daughter; [unspec 7] shall I goe, and call to thee, a woman a nurse; of the hebrew women: that she may nurse the child for thee? And Pharaohs daughter said [unspec 8] to her, Go; and the maid went; & called, the childs mother. And Pharaohs daughter said [unspec 9] to her. Take this child away, and nurse it for me; and I will give thee thy wages; and the woman tooke the child & nursed it. And the child grew great, and she brought him unto [unspec 10] Pharaohs daughter; and he was to her, for a son; and she called his name, Moses; and she said, because I drew him, out of the water. And it was, in those dayes; when Moses was [unspec 11] growen-great, that hee went-out unto his brethren; and saw their burdens: and he saw, an Egyptian man; smiting an Hebrew man, one of his brethren. And hee looked this [unspec 12] way, and that way; and saw, that there was no man: and he smote, the Egyptian; and hid him, in the land. And he went-out in [unspec 13] the second day; and behold, two Hebrew men, strove-together: and he said to the wicked one, wherefore smitest thou thy neighbour? And hee said, who made thee [unspec 14] a man a prince and a judge, over us? sayest thou this, to kill me, as thou killedst the E∣gyptian? And Moses feared, and said, sure∣ly, the thing is knowne. And Pharaoh heard [unspec 15] this thing, and he sought to kill Moses: and Moses fled from the face of Pharaoh; and dwelt in the land of Midian, and hee sate downe by a well. And the Priest of Midi∣an, [unspec 16] had seven daughters: and they came and drew water, and filled the troughes; to water, their fathers flocke. And the sheed∣herds [unspec 17] came, and drove them away: and Moses stood-up, and saved them; and watred their flocke. And they came unto [unspec 18] Reguel their father: and he said, why are ye

come so soone, to day? And they sayd, an [unspec 19] Egyptian man, delivered us out of the hand of the sheepherds: and also drawing drew water for us; and watred the flocke And he sayd unto his daughters, and where [unspec 20] is he? wherefore now, have ye left the man? call him, that he may eate bread. And Mo∣ses [unspec 21] was content, to dwell with the man: and he gave Zipporah his daughter, unto Moses. And she bare a sonne, and he called his name [unspec 22] Gershom: for he sayd; I have been a stran∣ger, in a forraigne land. And it was, after [unspec 23] those many dayes, when the King of Egypt was dead; and the sonnes of Israel sighed, for the servitude, and cryed-out; that their cry came-up unto God, for the servitude. And God heard, their growning: and [unspec 24] God remembred his covenant, with Abra∣ham, with Isaak and with Iakob. And God [unspec 25] looked upon the sonnes of Israel: and God knew them.

Annotations.

A Man] named Amram, the sonne of Kohath, the sonne of Levi: Exod. 6. 16. 18. 20. To [unspec 1] this religious family, rather then any other, God now appeared: which mercy is remembred in 1 Sam. 2. 27. tooke] to wife, Exod. 6. 20. the daughter] named Iochebed, sister unto Kohath, and next daughter to Levi: aunt unto Amram her husband, Exod 6. 20. Numb. 26. 59. So Thargum Ierusalemy saith, hee tooke Iochebed his aunt, to him to wife. Such mariages with their neere kindred, were afterwards forbidden, when the tribes and families were multiplyed: Levit. 18. 12. a sonne] this was not their first childe, for Marie a daughter, and Aaron a sonne were both borne before him: Verse 4. Numb. 26. 59. Exod. 7. 7.

Vers. 2. a goodly childe] or fayre proper child, so the Apostle (following the Greeke version) [unspec 2] translateth it, in Hebr. 11. 23. the Hebrew be∣ing good, meaning in forme and beauty; as Gen. 24. 16. and Stephen addeth goodly (or faire) to God: Act. 7. 20. that is, exceeding faire, or ha∣ving divine beauty and g••••dlinesse: and there be of the Iew Doctors which write to the like effect, that hee had the forme of an Angel of God: Pirkei R. Elie〈…〉〈…〉 chap. 48. And heathen writers make mention also of his beautifull personage, Iustin. hist. b. 36. This Moses was, by the father, the seventh generation from Abraham; (as Enoch was the seventh from Adam: and Abraham the Hebrew, was the seventh from Heber:) and con∣sidering his mi••••des upon Egypt, and his lawes unto Israel; hee may be likened to that manchild, who 〈◊〉〈◊〉 to rule all 〈◊〉〈◊〉 with 〈◊〉〈◊〉 of 〈◊〉〈◊〉: Rev. 12. 5. 〈…〉〈…〉 together with his father: there∣fore the Greeke translateth they hid. And Paul saith, By faith Moses was hid of his parents three mo∣neths, because they saw hee was a goodly childe, and they were not afraid of the kings commandement, Heb. 11. 23. This hiding was in his owne fathers house, Act. 7. 20. in the yeare from the crea∣tion of the world, 2433.

Vers. 3. longer] or any more: by reason they [unspec 3] [unspec \2] dwelt mixed with the Egyptians, Exod. 3. 22. and the kings commandement was strait, and dange∣rous to transgresse, Exod. 1. 22. Heb. 11. 23. arke] or coffin, whereof see Gen. 6. 14. Thus Mo∣ses, as Noe, was saved in an arke from drowning, what that figured, see Gen. 6. 15. &c. bul∣rushes:] a thing there growing, of which the Egyptians used to make leight botes and vessels to goe upon the waters, Esay, 18. 2. flags] or, sea weeds, or sedge: such as grew by that river, and in the red sea, and other seas; Ion. 2. 5. Hereof the Redsea had the name, see Exod. 10. 19. brinke] Hebr. lip.

Vers. 4. his sister] named Marie, or Miriam, [unspec 4] of whom see Exod. 15. 20. Numb. 26. 59. stood] or, set her selfe to stand and looke; or espied (as the Greek translateth it) to learne what should be∣fall him.

Vers. 6. saw the child] or, saw him, (namely) the [unspec 6] child. had compassion] or, mercifully spared him: see this word, in Cen. 19. 16. Hebrewes] so the Israelites were called, of Heber: see Gen. 14. 13. and 39. 14. The Chaldee translateth it Iewes: so after verse 7. 11. 13. &c.

Vers. 7. a woman a nurse] an Hebrew phrase, the [unspec 7] word woman may in English bee omitted: as the word man, in verse 11. 14. See Gen. 13. 8. & 38. 1.

Vers. 10. for a sonne] adopted to be as her owne child, and trained up in all the wisedome of the Egyp∣tians; Act. 7. 21. 22. Moses] in Hebrew Mo∣sheh; but the Greeke of the new Testament writ∣eth him Moses, and Moyses, Mat. 19. 8. Act. 7. 20. 35. 37. his name signifieth Drawen-out: What name his parents had given him before is not recorded. I drew] Hebrew, Masithi: of this, the childe had his name: and it is not used againe in Scripture, but in Davids case, who saith of God, he drew me out of many waters, Psal. 18. 17. waters, signifying troubles.

Vers. 11. growen great] both in yeeres, and [unspec 11] in authoritie, being full sorty yeeres old; and mightie in words and in deeds: Act. 7. 23. 22. There fore In those dayes, may hee read, After those daies: as in verse 23. went-out:] it came into his heart to visit his brethren the sons of Israel, Act. 7. 23. and hee after this, renounced his honours and pleasures in Pharaohs Court, and associated him-selfe to Gods afflicted people: for by faith, heere∣fused to bee called the sonne of Pharaohs daughter cho∣sing rather to to suffer affliction with the people of God, then to injoy the pleasures of sinne for a season; esteem∣ing the reproach of Christe, greater riches then the treasures in Egypt, for he had respect unto the recom∣pense of the reward, Heb. 11. 24. 25. 26. saw their 〈◊〉〈◊〉] he Greek translateth, considered their labour: in Chaldee their ser〈…〉〈…〉de.

Vers. 12. smote] that is, killed him, (as is shewed on Gen. 14. 17) so defending and avenging his op∣pressed [unspec 12] brother; supposing that his brethren would have vnderstood, how that God by his hand would deli∣ver them: but they understood not. Act. 7. 24. 25. And because his calling was not yet manifested, he did this action secretly, and hid the Egyptian in the sand. From this action of Moses, the Iew Doctors did gather a law, that if an heathen smote an Israelite, he was to die. Maimony in Misneh, tom. 4. treat. of Hurt and dammage, chap. 5. S. 3.

Vers. 13. the second day] the day next after the former, Act. 7. 26. so prosecuting diligently the [unspec 13] worke which God had secretly called him unto. to the wicked one] that is, to him that did the wrong, as the Greeke translateth it; and Stephen appro∣veth the same, saying, The next day hee shewed him-selfe unto them as they strove, and earnestly exhorted them unto peace, saying, Sirs, ye are brethren, why doe ye wrong one to another? Act. 7. 26.

Vers. 14. he] that did his neighbour wrong, hee [unspec 14] thrust Moses away; Act. 7. 27. a man a prince] or, constituted thee a prince; omitting the word man, as Stephen (following the Greeke version) doth. See also Gen. 13. 8. This refusall of Moses, by one, is imputed to the rest of the Israelites, Act. 7. 35. And God for their unthankfulnesse, withdrew Moses from them 40. yeeres, before he sent him a∣gaine to deliver them: verse 23. sayest thou] to wit, in thy heart; (as Gen. 27. 41.) that is, intendest thou, thinkest thou; or, wilt thou kill me? as the Greeke translateth it; and so Stephen alleadgeth it, Act. 7. 28. And other scriptures have the like phrase, 2 Sam. 21. 16. the Egyptian] the Greek addeth, yesterday, and so it is in Act. 7. 28. the thing] Hebr. the word: Gr. this word: So in the verse following.

Vers. 15. fled] at this saying Act. 7. 29. Of this first departure, as well as of the second, some doe [unspec 15] understand that speech of the Apostle; By faith Moses left Egypt, not fearing the wrath of the king; for he indured, as seeing him who is invisible, Heb. 11. 27. dwelt] or, seated, namely as a stranger, Act. 7. 29. and so here in vers. 22. and Exod. 12. 40. Midi∣an] Madiam, as the Greeke calleth it, or Ma∣dian, as in Act. 7. 29. a people that came of Madian the sonne of Abraham, Gen. 25. 2.

Vers. 16. Priest] or, Prince, as the Chaldee trans∣lateth [unspec 16] it; but the Greeke saith priest: See Gen. 41. 45. father] the Greeke addeth his name Iothor, that is, Iethor, as Exod. 3. 1.

Vers. 17. them] the daughters, as the Greeke ver∣sion [unspec 17] plainly sheweth: but the Hebrew here and af∣ter is masculine, as if it were them men, which some understand to be the shepherds that looked to the flocke, under these women: but the Hebrew put∣teth sometime one gender for another: see the notes on Exod. 1. 21. saved] in Greeke delive∣red them daughters. Compare this fact of Moses, with Iakobs, Gen. 29. 9. 10.

Vers. 18. Reguel] in Greeke, Ragouel: hee was a [unspec 18] Madianite, father to Hobab or Iethro the next fa∣ther of these daughters: Num. 10. 29. All grand-fathers and 〈◊〉〈◊〉, are called fathers: 2 Kin. 14. 3. & 16. 2. & 18. 3. 〈◊〉〈◊〉 so soon] Heb. hastned to come.

Vers. 19. drawing drew] that is, drew readily and [unspec 19] enough; the Greeke saith, and drew for us.

Vers. 20. now] or, at this time; it being so Iate. [unspec 20] The Greeke translateth it, thus.

Vers. 21. was content] or began; as the word is [unspec 21] Englished, Deut. 1. 5. The Greeke omitteth it, say∣ing, And Moses dwelt with the man: and the Holy Ghost often omitteth the like, as some Evange∣lists say of Iesus, he began to say, Luk. 12. 1. Mark. 13. 5. another writeth, Iesus said, Matth. 16. 6. and 24. 4. so, he began to cast out, Mark. 11. 15. that is, he cast out, Mat. 21. 12. he began to crie, Mark. 10. 47. that is, he cried, Luke 18. 38. they began to beseech, Mark. 5. 17. that is, they besought him, Matth. 8. 34. and sundry the like. gave Zipporah] to wife, as the Greeke addeth; and calleth her Zemphora, as the letter m, is often put in such Greeke names; as Abbakuk the Prophet, is Amb••koum in Greek, Ab. 1. 1. so Chiun, Amos 5. 26. is Remphan, Act. 7. 43. the interpreters mistaking a 1.1 R. for b 1.2 C. and inter∣posing M. And in the Hebrew, Berodach, 2 King. 20. 12. is called also Merodach, Esa. 39. 1. that such change of letters, should not seeme strange unto us. Concerning this wife of Moses, his sister and brother afterwards spake against him, Num. 12. 1. where she is called a Cushite.

Vers. 22. Gershon] by interpretation, A desolate [unspec 22] stranger; the reason whereof followeth. Here the Greeke addeth, And she conceived againe, and bare a second sonne; and he called his name Eliezer, saying; for the God of my father is my helper, and hath delive∣red me from the hand of Pharaoh. This addition is borrowed from Exod. 18. 4.

Vers. 23. after those many daies] that is, as Stephen [unspec 23] openeth it, when forty yeeres were expired, Act. 7. 30. Exod. 7. 7. So the Hebrew Doctors also reckon the time: they say Moses was Iethroes shepherd 40. yeeres; and the wilde beasts spoiled not his sheepe, but they were fruitfull and multiplied greatly. Pirkei R. Eliezer, c. 40. Thus Moses had lived 40. yeeres in Pharaohs court; was 40. yeeres a stranger & shep∣herd in Midian; and after this, he fed Gods people Israel 40. yeeres, Act. 7. 36. Deut. 8. 2. and 34. 7. Here the Hebrew c 1.3 In, is rightly translated in Greeke After, as it elsewhere also plainely signi∣fieth, Numb. 28. 26. So in the new Testament, Marke 13. 24. in those daies, that is, after them, as is explained, Matth. 24. 29. after the tribulation of those daies. So in Dan. 2. 44. In (that is, After) the daies of these Kings, was dead] both the King, and all other that sought Moses life, Exod. 4. 19. servitude] or, bondage: in Greeke workes: which, as appeareth, continued though the King was dead. The Chaldee addeth, servitude which was hard upon them. came up] or ascended up to heaven. This their misery, and Gods mercy in re∣leasing them, is often mentioned; and was by the Israelites remembred in their land, every yeere, Deut. 26. 6. 7. 8. Num. 20. 16.

Vers. 24. covenant] whereof see Gen. 15. 14. and [unspec 24] 26. 13. and 46. 4. which God is said to remember (after the manner of men) when hee sheweth care, of performance: See Gen. 8. 1.

V. 25. knew] namely their sorrowes, as is expressed [unspec 25]

in Exod. 3. 7. or, knew them, in their sorrowes, that is, cared for them; as knowing often signifieth, Psal. 31. 8. and 1. 6. Prov. 12. 20. The Greek trans∣lateth it, hee was knowne unto them; The Chaldee, he said by his word, that he would deliver them.

CHAP. III.

1. Moses keepeth Iethros flocke. 〈◊〉〈◊〉, God appeareth to him in a burning bush. 9, He sendeth him to deliver Israel. 14, The Name of God is declared. 15, His message to Israel, 18, and to the king of Egypt. 19, The kings resistance, Egypts plagues, and Israels departure with rich spoiles, are foretold.

AND Moses was feeding the flocke of Iethro his father in law, the Priest of [unspec 1] Midian: and he led the flocke behind the wildernesse; and came to the mountaine of God, to Horeb. And the Angell of Ieho∣vah [unspec 2] appeared unto him, in a flame of fire, out of the midst of a bramble-bush: and hee saw, and behold the bramble-bush burned with fire, and the bramble-bush was not consumed. And Moses said, I will turne aside now, and see this great sight, why the bram∣ble-bush [unspec 3] is not burnt. And Iehovah saw that hee turned aside to see; and God called unto [unspec 4] him out of the midst of the bramble-bush, and said, Moses, Moses, and hee said, Loe here I am. And hee said, Draw not nigh hi∣ther; put thy shooes from off thy feet, for [unspec 5] the place the which thou standest upon is holy ground. And he said, I am the God of thy father, the God of Abraham, the God [unspec 6] of Isaak, and the God of Iakob: and Moses hid his face, for he feared to look upon God. And Iehovah said, Seeing I have seene the affliction of my people which are in Egypt, [unspec 7] and have heard their out-cry because of their taske-masters, for I know their sorrowes. And I am come downe to deliver them out [unspec 8] of the hand of the Egyptians, and to bring them up out of that land, unto a good land and a large, unto a land flowing with milke & honey, unto the place of the Canaanite, and the Chethite, and the Amorite, and the Phe∣rizzite, and the Evite, and the Iebusite. And now, behold, the out-cry of the sonnes of [unspec 9] Israel is come unto me, & I have also seen the oppression wherewith the Egyptians op∣presse them. And now come, and I will send [unspec 10] thee unto Pharaoh; and bring thou forth my ••••••••le the sonnes of Israel out of Egypt. And Moses said unto God, Who am I, that I should goe unto Pharaoh, and that I should [unspec 11] bring 〈◊〉〈◊〉 sons of Israel out of Egypt? And he said, Certainly I will be with thee, [unspec] and this shall be unto thee a signe that I have sent thee; when thou hast brought forth the people out of Egypt, yee shall serve God at this mountaine. And Moses said unto God; [unspec] Behold, when I come unto the sonnes of Is∣rael, and shall say unto them, The God of your fathers hath sent me unto you, and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses; [unspec] I am, that I am: and he said, Thus shalt thou say unto the sonnes of Israel; I am, hath sent me unto you. And God said moreover unto [unspec] Moses, Thus shalt thou say unto the sonnes of Israel; Iehovah the God of your fathers, the God of Abraham, the God of Isaak, and the God of Iakob, hath sent mee unto you: this is my name for ever, and this is my me∣moriall to generation and generation. Goe [unspec] and gather together the Elders of Israel, and say unto them, Iehovah, the God of your fathers hath appeared unto mee, the God of Abraham, of Isaak and of Iakob, saying, Vi∣siting I have visited you, and that which is done to you in Egypt. And I have said, I will bring you up, out of the affliction of Egypt, unto the land of the Canaanite, and the Chethite, and the Amorite, and the Phe∣rizzite, and the Evite, and the Iebusite; unto a land flowing with milke and honey. And [unspec] they shall hearken to thy voice: and thou shalt come, thou and the Elders of Israel, un∣to the King of Egypt; and you shall say unto him, Iehouah the God of the Hebrewes hath met with us, and now let us goe, wee beseech thee, three daies journey into the wildernesse, that wee may sacrifice to Ieho∣vah our God. And I doe know that the king [unspec] of Egypt will not grant you to goe, no not by a mighty hand. And I will send out my [unspec] hand, and smite Egypt, with all my marvels which I will doe in the midst thereof, and after that he will send you away. And I will [unspec] give this people grace in the eyes of the E∣gyptians, and it shall be when you goe, yee shall not goe empty. But every woman shall [unspec] aske of her neighbour, and of her that sojour∣neth in her house, jewels of silver, and jew∣els of gold, and garments; and yee shall put them upon your sons, and upon your daugh∣ters, and ye shall spoile the Egyptians.

Annotations.

IEthro] in Greeke Iothor: he was also named Ho∣bab, [unspec 1] and was the son of Ragouel 〈…〉〈…〉

Exod. 2. 18. Num. 10. 29. Iudg. 4. 11. He is called also ••••••••er, Exod. 〈◊〉〈◊〉 18. Now God taketh Moses (as afterward hee did David) from the folds of sheepe, to 〈◊〉〈◊〉 Iakob his people, and Israel his possessi∣on, Psal. 78. 70. 71. and 77. 21. priest] in the Chaldee, prince: See Exod. 2. 16. The sonne suc∣ceeded in his fathers office, for it is likely that Ra∣guel was now dead, this being 40. yeeres after Mo∣ses his comming thither, Exod. 2. 21. Act. 7. 30 behinde] to the backe side: the Greeke saith, under the wildernesse; the Chaldee, to a place of good pasture in the wildernesse. A wildernesse (so named of going wild, that is, astray therein) as is shewed on Gen. 21. 14. was a place where cattell used to bee fed, as here and Luk. 15. 4. 1 Sam. 17. 28. mount of God] so called, because it was great and high, as Psal. 36. 7. and was sanctified of God, by his appearing there now, vers. 5. and after when God came down upon it, to give his law, Ex. 18. 5. and 19. 3. 17. 18. So in 1 King. 19. 8. The Chal∣dee calleth it, the mount where the glory of the Lord was revealed. Horeb] or Choreb: which signi∣fieth Drinesse (for this wildernesse was waterlesse, Deut. 8. 15.) it was called also mount Sinai, Act. 7. 30. Exod. 19. 1. 18. of the Bramble-bushes there growing: or of this vision there appearing.

Vers. 2. Angell] This was Christ, who in vers. 6. calleth himselfe the God of Abraham; named an [unspec 2] Angell; as before in Gen. 48. 16. therefore Moses blessing Israel, mentioneth the good will of this dwel∣ler in the bush. Deut. 33. 16. where the Chaldee paraphrast addeth, him whose habitation is in heaven; meaning God. And other Rabbines acknowled∣ged as much; R. Menachem, upon Exod. 3. saith, his Angell, in the opinion of some of our Rabbines, was Michael; and therefore hee saith the Angell of the Lord, and saith not the Angell of God, signifying the condition of mercies. See also the notes on Gen. 32. 24. where Michael, is shewed to bee Christ. A∣gaine, R. Menachem there alledgeth; this Angell is that Angell the Redeemer, which said to Iakob, I am the God of Bethel: this is he (of whom it is said) and the Angell of his presence saved them: Gen. 48. 16. and 31. 11. 13. Esa. 63. 9. bramble-bush] In Hebrew Seneh, whereupon the mount, and wilder∣nesse is called Sinai, of the store of brambles that grew there: or of this bush and vision So in Pirkei R. Eliezer, c. 41. it is said, from the beginning of the world, this mount was called Horeb: and when God appeared unto Moses, out of the midst of the bramble-bush, of the name of the bramble (Seneh) it was called Sinai. consumed] Hebr. eaten up, in Greeke, burnt up: fire is usually said to eat, that is, to con∣sume, Lev. 6. 10. The flame is said to burne up the mountaines, trees, &c. Psal. 83. 15. Ioel 1. 19. and is therefore used to signifie great afflictions from the hand of God, Esa. 30. 30. Lam. 2. 3. But here God (who is called a consuming fire, Deut. 4. 24.) consumeth not the bush, (a figure of the Church of Israel, afflicted in Egypt) but dwelleth with good will therein, as Moses mentioneth the good will of him that dwelt in the bush, Deut, 33. 16. And so hath promised to Israel, when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee: Esa. 43. 2. This God himself openeth to Moses, in vers. 7. 8. and it agreeth with that visi∣on shewed to Abraham, in Gen. 15. 13. 17. And the Hebrew Doctors so understood this vision, saying, God dwelt in the bramble-bush: and the bramble-bush was affliction & anguish, & al thorns and briars. And why dwelt hee in the midst of affliction and anguish? but because he saw Israel in great affliction he also dwelt with them in the midst of affliction, to con∣firme that which is said (in Esa. 63. 9.) In all their af∣fliction, it was afflicted. Pirkei R. Eliezer, c. 40.

Verse 3. great sight] or, vision: whereat Moses [unspec 3] wondred, and drew neere to consider it, Act. 7. 34. not burnt:] the Ierusalemy Thargum addeth, is greene and not burnt.

Vers. 4. unto him] and what God said unto him, [unspec 4] the same he hath spoken to us; as our Lord himselfe explaineth it; Have ye not read, that which was spo∣ken unto you by God? Mat. 22. 31. 32. And although God spake thus to Moses, yet hee writing these things for the Church, it is said, that Moses shew∣ed them, and he called the Lord, the God of Abra∣ham: Luke 20. 37.

Vers. 5. thy shooes] the putting off of shooes, was [unspec 5] used for a signe of giving up ones right unto ano∣ther, Deut. 25. 9. Ruth 4. 7. also for a signe of mourning and humiliation, Ezek. 24. 17. 23. 2 Sam. 15. 30. Esa. 20. 2••4. and consequently of sanctification before God; putting off unclean∣nesse, as the change and washing of other gar∣ments also signified, Gen. 35. 2. Ex. 19. 10. Eccles. 4. 17. Psal. 119. 101. Ephes. 6. 15. All which may be implied in this precept, that Moses in all hu∣mility and holinesse, should now resigne up him-selfe unto God, and service of him. The like was commanded Iosua, Ios. 5. 15. By Stephens relati∣on, GOD had manifested himselfe by the words following in the next verse, before he commanded this thing: see Act. 7. 32. 33. From this precept unto Moses, the Iewes gathered a generall rule, that whosoever standeth in the holy place, must put off his shooes: Pirkei R. Eliezer. c. 40. So from that precept in Lev. 19. 30. yee shall reverence my sanctu∣ary, they conclude, that this belongeth to the re∣verence of it, that no man come in there, with his shooes on his feet. Maimony in Beith habchirah (or Temple) c. 7. S. 1. 2 is holy ground] Hebr. it is ground of holinesse: sanctified by the presence and apparition of God, who maketh the heavens, earth, and places where his glory is revealed, to be holy, and reverently to respected of his people, Psal. 20. 7. and 48. 2. Ios. 5. 15. Gen. 28. 16. 17. 2 Chron. 8. 11. So the mount whereon Christ was transfigured, is called the holy mount, 2 Pet. 1. 18. Therefore death was threatned to all that came into the holy place of the tabernacle, where God appeared; except such, and so sanctified, as the law did appoint, Lev. 16. 2. 3. &c.

Vers. 6. I am] The word am, is added by the [unspec 6] Holy Ghost, in Matth. 22. 32. though for brevity sake, it is omitted here in the Hebrew, and also in the Greeke, Mark. 11. 26. and often thorowout the Scriptures. thy father] the Holy Ghost expoundeth this, thy fathers: Act. 7. 32. and the

words following confirme it. See Gen. 3. 2. God of Abraham] to whom the land of Canaan was first promised, Gen. 12. 1. 7. the affliction of his seed in Egypt; prophesied; and the deliverance from the same, now to be performed: Gen. 15. 13. 16. Ex∣od. 3. 8. And because God is not the God of the dead but of the living, our Saviour from this speech pro∣veth, that Abraham and others dead to the world; yet lived unto God, and their bodies should bee raised againe from the dead, Matth. 22. 31. 32. Luk. 20. 37. 38. hid] in Greeke, turned away: this hiding was in conscience of his owne infirmi∣ty, and of Gods majestie, so that Moses trembled and durst not behold; Act. 7. 32. Elias covered his face with his mantle, 1 King. 19. 13. and the Seraphims covered theirs with their wings, Esa. 6. 2. See also Iob 13. 20. Luk. 5. 8. Esa. 6. 5. to looke] so the Greeke also translateth it, referring it to the last word feared. It may also be Englished, from looking, or, that he might not looke, referring it to the for∣mer, he hid his face. For God, the Chaldee transla∣teth, the glory of the Lord.

Vers. 7. seeing I have seene] that is, I have surely seene: the like phrase is in Gen. 2. 17. Gods seeing [unspec 7] and hearing, implied a mercifull regard and pitty∣ing of their miserie: Psal. 106. 44. 45. Gen. 29. 32. therefore the people, when they understood this, gave thanks to God, Exod. 4. 31. Some of the Hebrewes (as the Zohar upon this place) expoun∣ded it thus: Seeing for the good of Israel; I have seene, for vengeance upon those that oppresse them. In this sense Zacharie said at his death, The Lord see it, and require it: 2 Chron. 24. 22. their taskemasters] or, his taskmaster; speaking of the people as of one man: see the notes on Gen. 22. 17. Taskmasters, here properly are Exactors; and is generally used for such as require and exact, either money, as in 2 King. 23. 35. or any debt, Deut. 15. 2. or other∣wise doe oppresse any, Esa. 53. 7. Here the Greeke translateth it workmasters; the Chaldee, rulers. They figured spirituall tyrants also, from whom will deliver his people; Esa. 9. 4. and 14. 2. and 60. 17.

Vers. 8. am come downe] to wit, in this vision: as the Chaldee translateth, I doe appeare, (or, am re∣vealed.) [unspec 3] See Gen. 11. 5. them] Hebr. him: that is, the people. The Greeke translateth it them: so doth the Holy Ghost, in Act. 7. 34. the hand] that is, the power and dominion: as Gen. 16. 6. and 32. 11. So Christ came to deliver us out of the hands of our enemies, Luk. 1. 74. whereof this now was a type. milke and honey] under which, all other blessings are comprehended; there was no lacke of any thing, Deut. 8. 7. 8. 9. Of this country, see the notes on Gen. 12. 5. and as the land figured out a heavenly country; so milke and honey signified spi∣rituall blessings in Christ, Song 4. 11. Psal. 19. 11. Esa. 55. 1. 1 Pet. 2. 2. This praise of the land, is of∣ten mentioned by this phrase, as in Exod. 13. 5. and 33. 3. Lev. 20. 24. Deut. 6. 3. and 11. 9. Ios. 5. 6. Ier. 11. 5. Ezek. 20. 6. And the Israelites up∣on the first view, acknowledged it so to be, Num. 13. ••••. and yeerely professed the same, by Gods co〈…〉〈…〉nt, Deut. 26. 9. 15. Yet the rebellious despised it, and called Egypt, a land that floweth with milke and honey: Num. 16. 13. 14. Canaa∣nite] that is, as the Greeke and Chaldee translate, Canaanites, Chethites, &c. See Gen. 10. 16. and 15. 20. So after, verse 17.

Vers. 10. send thee] The secret inspiration which [unspec] Moses had before from God, (Exod. 2. 11. Acts 7. 25.) is here become an open calling and full com∣mission; and hee whom the Israelites had refused, saying, who made thee a ruler and a judge? the same did God send to be a ruler and deliverer, by the hand of the Angel, which appeared to him in the bramble-bush: Act. 7. 35. This sending of Moses, is also mentioned as a mercie of God, Psal. 105. 26. Mich. 6. 4. Hos. 12. 13. unto Pharaoh] the Greeke addeth, king of Egypt: in Act. 7. 34. it is, I will send thee into Egypt. bring thou] in Greeke, thou shalt bring. See the notes on Gen. 20. 7.

Vers. 12. Certainly] or, Because I will be: the [unspec] Chaldee saith, because my word shall be thine helpe. this] the present apparition of my glory in the bush, which thou seest: or, this, that followeth, ye shall serve God at this mount. The first was a signe to st engthen Moses in his businesse with Phara∣oh, Exod. 5. 22. 23. the latter, to confirme him a∣gainst the many rebellions of Israel, mentioned in Num. 11. 10. 11. 14. 15. Deut. 9. 22. 23. 24. at this] or, by this mount. This was fulfilled when at mount Sinai, the law being given, the tabernacle was made, and sacrifice and other service perfor∣med unto God, Exod. 19. and 25. &c. which be∣ing a mount in the wildernesse, in Arabia; the worshippers & children thereof were in bondage, as was Agar, and figured the old Testament and those under the same, by Moses law; Gal. 4. 24. 25. Now wee by Christ are not come thither, but un∣to mount Sion, where all the house of Israel, and all in the land are to serve the Lord: Heb. 12. 18. 22. Ezek. 20. 40. Rev. 14. 1.

Vers. 13. what is his name?] This may imply, after [unspec] what manner, and to what end, God had now ap∣peared; whether for mercie, or judgement. For God by names manifesteth his workes, as after ap∣peareth in Exod. 6. 3. So the Hebrews teach (in Elle shemoth rabba upon this place) that when God judgeth his creatures, hee is called Elohim (God;) when he warreth against the wicked, hee is called Sabaoth (Lord of hosts;) when he doth mercie unto the world, he is called Iehovah; as in Exod. 34. 6. Iehovah, Iehovah, God mercifull and gracious.

Vers. 14. I am that I am] The Hebrew, Ehjeh asher ehjeh, properly signifieth I will bee that I will be: the Greek translateth, I am he that Is. And God is called, He that Is, that was, and that will bee, Rev. 16. 5. where this name Ehjeh, is opened, as also the name Iehovah, whereof see Gen. 2. 4. Exod. 6. 3. It implieth Gods eternall and unchangeable Be∣ing in himselfe (before whom, all nations are as nothing, Esa. 40. 17.) and the constant performing of all his words, to be now and for ever that which he was before, to Abraham, Isaak and Iakob: verse 15. So, Iesus Christ yesterday and to day, the same, and for ever: Heb. 13. 8. The Rabbines doe thus also explaine this name, in Elle shemoth rabba, upon this

text. The blessed God said ••••to Moses. say 〈◊〉〈◊〉 them, 〈◊〉〈◊〉 have beene, and I the same now, and I the same 〈◊〉〈◊〉 time to come, &c. I 〈◊〉〈◊〉,] or, I will be, hath sent, &c. The Chaldee paraphrase called Iona∣thans, giveth both expositions: I ••e that was and hereafter will be, hath sent me unto you.

Vers. 15. my memoriall] or, the memoriall of mee that whereby I will be remembred and mentio∣ned [unspec 15] alwaies. To this the Prophets referre us, as in Hos. 12. 5. Iehovah God of hosts; Iehovah is his me∣moriall: and Iehovah thy name is for ever: Iehovah, thy memoriall, is to generation and generation, Ps. 135. 13. and 102. 13. and generation] or of generati∣on; that is, all generations (or ages.) The Chaldee supplieth the word and (as the Hebrew elsewhere doth in Psal. 135. 13.) saying, to every generation and generation.

Vers. 16. Elders:] or Senatours: in Greeke the se∣nate: [unspec 16] such were not onely aged men, but teachers and governours of the people, as among other na∣tions: See Gen. 50. 7. By the Elders, things were orderly communicated with the multitude, as Ex∣od. 12. 3. 21. and 19. 3. 7. visiting] the Greeke translateth, with visitation; that is, surely or carefully visited, and that in mercy; as Gen. 21. 1. Albeit from the word twise repeated, some of the He∣brewes gather a visitation in mercy concerning Israel; and a visitation in judgment, concerning the Egyptians, for their afflicting of Israel, (as was promised in Gen. 15. 14.) R. Menachem, on Exod. 3.

Vers. 17. Egypt] or, the Egyptians, as vers. 8. and [unspec 17] as the Greeke translateth here. Canaanite] that is, Canaanites, Chethites, &c. See verse 8.

Vers. 18. met with us] that is, appeared unto us, and so called and commanded us to offer him sacrifice. Men are said to meet with God, by praier, and hee to meet them, by appearing and speaking unto them; as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appeare. Here the Greeke version is, he hath called us, three dates journey] Hebr. three daies way. This was, to mount Horeb, where they should serve God, verse 12. which it seemeth was b〈…〉〈…〉 three daies journey from Egypt, had they gone the direct way: but because of troubles and feares, they were led about, Exod. 13. 17. 18. so that they came not thither till the third moneth, Exod. 19. 1. Of the mysterie of this number, three, see the notes on Gen. 22. 4. wildernesse:] the globe of the earth is of three parts, inhabited land, sea, and wil∣dernesse; which is a place of wilde beasts, Mark. 1. 13. without inhabitant, without way to goe in, without water; even the shadow of death it selfe, Ier. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel goe, because they might not sacrifice to God in Egypt, Exod. 8. 25. 26. Such was the place of Christs tentation 40 daies, Luk. 4. 1. 2. and of Israel•• 40 yeeres, Deut. 8. 2. where God fed and guided them, as he did also the woman that fled in∣to the wildernesse, from the presente of the serpent, Rev. 12. 14.

Vers. 1••. no not] Hebr. and not: meaning, though [unspec] he should be s〈…〉〈…〉tten with many plagues, yet hee would not let them goe willingly. Or and not, may 〈◊〉〈◊〉 here for If not, that is, but by strong hand, as the Greeke here translateth it: the Chaldee also saith, but for strong feare. For tenne plagues were sent on Pharaoh, before hee would let them goe; Exod. 11. 1 So and, is put for if, in Exod. 4. 23. Num. 12. 14.

Vers. 20. my hand] the Chaldee saith, the plague of [unspec 20] my strength; that is, my strong plague.

Vers. 21. grace] that is, favour▪ the Hebrew [unspec 21] phrase is, the grace of this people; which the Greeke translateth, will give grace to this people, that is, will cause them to be favoured. The Chaldee saith, I will give this people to mercies: (as in Psal. 106. 46.) See the like in Gen. 39. 21. Exod. 11. 2.

Vers. 22. jewels] or, instruments vessels. Thus the [unspec 22] promise made to Abraham in Gen. 15. 14. was now to be fulfilled. spoile] So Ezek. 39. 10. they shall spoile those that spoiled them.

CHAP. IV.

1, Moses doubting that he should not be beleeved, is confirmed by miracles; of his rod turned to a serpent; 6, and his hand leprous. 9, Waters should also be tur∣ned to blood. 10, Moses maketh excuses that he might not be sent. 14, God is angry; and appointeth Aaron to assist him. 18, Moses getteth leave of Iethro to de∣part into Egypt. 21, The Lord rehearseth his message to Pharaoh. 24, Hee meeteth Moses in the In••e, and seeketh to kill him. 25, Zipporah circumciseth her son, and he letteth him goe. 27, God sendeth Aaron to meet Moses. 29, Moses and Aaron doe their message unto Israel. 31, They beleeve, and are thankefull.

ANd Moses answered, and said; But be∣hold, [unspec 1] they will not beleeve mee, nor hearken unto my voice; for they will say, Iehovah hath not appeared unto thee. And Iehovah said unto him, What is that in [unspec 2] [unspec 3] thy hand? and he said, a rod. And hee said; Cast it on the ground; and hee cast it on the ground, and it was (turned) to a serpent: and Moses fled from before it. And Iehouah said [unspec 4] unto Moses; Put forth thy hand, & take it by the taile: and he put forth his hand & caught it, and it was (turned) to a ro•• in his hand. That they may beleeve, that Iehovah the [unspec 5] God of their fathers, the God of Abraham, the God of Isaak, and the God of Iakob, hath appeared unto thee. And Iehovah said [unspec 6] further more unto him▪ Put now thy hand into thy bosome; and hee put his hand into his bosome; and he tooke it out, and behold, his hand was leprous as snow. And hee said, [unspec 7] Returne thy hand into thy bosome; and hee returned his hand into his bosome: and hee tooke it out of his bosome, and behold, it was turned as his flesh. And it shall bee, if [unspec 8] they will not beleeve thee; nor heark〈…〉〈…〉 to the voice of the first signe, that they will

beleeve the voice of the latter signe. And it [unspec 9] shall be, if they will not beleeve also these two signes, not hearken to thy voice, that thou shalt take of the waters of the river, and powre upon the dry land, and the waters shall be, which thou shalt take out of the ri∣ver, even they shall be (turned) to blood up∣on the drie land. And Moses said unto Ieho∣vah; [unspec 10] Oh my Lord, I am not a man of words, either from daies heretofore, or since thou hast spoken unto thy servant; but I am of an heauy mouth, and of an heavy tongue. And Iehovah said unto him; VVho hath made the [unspec 11] mouth of man, or who maketh the dumbe, or the deafe, or the open-eyed, or the blind? have not I Iehovah? And now goe, and I [unspec 12] will be with thy mouth, and will teach thee what thou shalt speake. And he said; Oh my Lord, send I pray thee, by the hand thou [unspec 13] shouldest send. And the anger of Iehovah was kindled against Moses; and hee said, Is [unspec 14] not Aaron the Levite thy brother? I know that speaking he can speake, and also behold he is comming forth to meet thee; and when he seeth thee, hee will bee glad in his heart. And thou shalt speake unto him, and shalt put the words in his mouth, and I will bee [unspec 15] with thy mouth, and with his mouth, and will teach you what you shall doe. And hee [unspec 16] shall speake for thee unto the people, and he shall be, even he shall be to thee for a mouth, and thou shalt be to him for a God. And this [unspec 17] rod shalt thou take in thy hand, with the which thou shalt doe the signes. And Moses went, and returned to Iether his father in [unspec 18] law, and said unto him; Let me goe I pray thee, and returne unto my brethren which are in Egypt, and see whether they be yet a∣live: and Iethro said to Moses, Goe in peace. And Iehovah said unto Moses, in Midian; Goe, returnd into Egypt, for all the men are [unspec 19] dead that sought thy soule. And Moses [unspec 20] tooke his wife and his sonnes, and made them ride upon an asse; and hee returned to the land of Egypt: and Moses tooke the rod of God in his hand. And Iehovah said unto Moses; When thou goest to returne into E∣gypt [unspec 21] see, all the wonders which I have put in thy hand, that thou doe them before Pha∣raoh, and I will make strong his heart, and he shall not send away the people. And thou [unspec 22] shalt say unto Pha••••oh; 〈◊〉〈◊〉 saith Iehovah, Israel is my sonne my first-borne. And I say [unspec 23] unto thee, Send away my sonne, that he may serve mee; and if thou refuse to send him a∣way behold, I will stay thy sonne, thy first-borne: And it was in the way, in the Inne, [unspec 24] that Iehovah met him, and sought to kill him. And Zipporah tooke a sharpe stone, [unspec] and cut off the supernuous foreskinne of her sonne, and cast it at his feet, and said, Surely a husband of bloods art thou to me. And he [unspec] let him goe: then shee said, a husband of bloods, for the circumcisions. And Iehovah [unspec] said to Aaron; Goe to meet Moses, into the wildernesse: and hee went, and met him in the mountaine of God, and kissed him. And [unspec] Moses told Aaron all the words of Iehovah, who had sent him, and all the signes which he had commanded him. And Moses went and Aaron, and they gathered together all the Elders of the sons of Israel. And Aaron spake all the words which Iehovah had spo∣ken unto Moses: and he did the signes, in the eyes of the people. And the people beleeved; and they heard that Iehovah had visited the sonnes of Israel, and that hee had seene their affliction: and they bended downe the head, and bowed themselves.

Annotations.

BVt beheld] Hebr. and beheld: or, and if, as the Greeke translateth it, adding this question, what shall I say unto them? So (hên) behold, is used for (im) if, in Ier. 3. 1. Moses having experience of former refusall, Exod. 2. 14. feareth the like againe; and maketh exceptions.

Vers. 2. a rod] or, a staffe; as in Gen. 38. 18. A•• [unspec] instrument which shepherds used to guide their sheepe with: Lev. 27. 32. with it Moses now fed Iethroes flocke; but God sanctified it to work〈…〉〈…〉 miracles by, and to feed his people Israel. Ther∣fore it is after called the rod of God, v. 20. and many great things were effected by it. To this the Pro∣phets after, have reference; as, feed thy people 〈◊〉〈◊〉 thy rod, &c. Mich. 7. 14.

Vers. 3. was (turned) to] or, became a serpent: 〈◊〉〈◊〉 [unspec] the word turned, is expressed in Exod. 7. 15. and the Greeke here addeth it in verse 17. As the shining of Moses face, and veile put upon it, (Exod. 34. 30. 33.) signified the glory of his ministerie, and the hiding of the end thereof, from unbeleeving Isra∣elites, 2 Cor. 3. 7. 13. 16. so his rod turned to a serpent, was here for a signe to such as would not otherwise beleeve him, verse. 5. 8. 9. signifying that his ministery should become deadly, to all that by faith saw not the end of the same, to be there∣demption of Abrahams seed, by Christ, Luk. 1. 68. 74. Rom. 10. 4. Gal. 3. The feeding of Gods peo∣ple with his rod, was a signe of life and grace, and comfort. Mith. 7. 14. 15. Psal. 23. 4. the rod turned to a serpent, was a signe of death, Gen. 3. Num. 21. 6. Esa. 14. 29. Ierem. 8. 17. from before] or, from the face of it: for feare: because all serpents are odious to man; and this was terrible, called a dra∣gon, in Exod. 7. 10. So the woman fled from the

face of the serpent, Revel. 12. 14.

Vers. 4. by 〈◊〉〈◊〉 taile] which was dangerous to [unspec 4] d〈…〉〈…〉n lest hee 〈◊〉〈◊〉 be bitten thereby: howbeit Moses, obeying in faith, had no hurt; but the ser∣pent was turned to a rod againe: so that ministrati∣on of Moses which turneth to the unbeleevers un∣to death, is to the obedient become an instrument of guiding them as a flocke, unto life and salvation by Christ, Mark. 16. 18. 2. Cor. 2. 15. 16. and 3. 6. 16. Gal. 3. 24. The Hebrew Doctors, barely apply it to the present case thus; as the serpent biteth and killeth the sonne of Adam, so Pharaoh and his peo∣ple did bite and kill the Israelites: but hee was turned and made like a drie sticke. ••inkei. R. Eliezer, c. 40.

Vers. 5. That they may] this sheweth the end of the former signe was to worke faith: and it is an [unspec 5] unperfect speech; as if he should say, Doe this before them that they may beleeve. Such wants the holy Scripture of〈…〉〈…〉 supplieth, in the beginning or end of speeches: as in Mar. 14. 49. but that the scriptures might be fulled: which another explaineth thus, but all this is done that the scriptures of the Prophets might be fulfilled; Matth. 26. 56. So in 2 Sam 5. 8. these words are wanting, hee shall be chiefe and Captaine: which are afterwards supplied in 1 Chron. 11. 6. and sundry the like. See Exod. 13. 8. and 16. 8. and 18. 11. and 3••. 32.

Verse 6. leprous as snow] that is, white as snow, as the Chaldee translateth. The leprosie was a sore [unspec 6] contagious disease, and by man incurable: and God laid it sometime suddenly upon persons, for their great sinnes, as upon Mary the sister of Moses, Num. 12. 10. upon Gehazi, 2 King. 5. 27. and le∣pers were shut out of other mens company. See the law hereof, Levit. 13. And they that were thus leprous as snow, were as dead, their flesh halfe con∣sumed, Numb. 12. 10. 12.

Vers. 7. as his flesh] that is, ruddy and lively: the Greeke translateth, into the colour of his flesh: A thing [unspec 7] done in the bosonte, signifieth secrecie, and effectu∣alnesse, Prov. 21. 14. Psalme 29. 12. So by this plague of leprosie on Moses hand in his bosome, and healing it againe; God seemeth to threaten unto Moses himselfe if he refused, and to all that should disobey the word of the Lord by his mini∣stories, sudden, secret, and terrible judgement, but upon their returne unto him; to cure them; for hee 〈◊〉〈◊〉 undeth, and boaleth, Deut. 32. 39. Compare Ex∣〈…〉〈…〉 25. 26. Deut. 28. 27. 35. 59. 60. 61. And Moses hand, signifieth his ministerie unto the sonnes of. If 〈◊〉〈◊〉, Psal. 77. 21. The Hebrew Doctors apply it thus; As the Lapet is uncleane, and maketh (others) 〈◊〉〈◊〉 so were Pharaoh and his people unleane, and 〈◊〉〈◊〉 Israel uncleane. And when hee made (his band) 〈◊〉〈◊〉, hee find unto him thus shall Israel bee (〈◊〉〈◊〉 the uncleannesse of the Egyptian, Pirk••i. 〈…〉〈…〉, c. 40.

Vers. 8. the 〈…〉〈…〉ice,] or at the voice: which is here [unspec 8] given 〈…〉〈…〉 signe, (as in Gen. 4. 10. it is unto blood;) because God by 〈◊〉〈◊〉 signes speaketh unto men: and an 〈…〉〈…〉 word with the signe, that it may be heard and understood, as 〈◊◊〉〈◊◊〉 30. Ezek. 1. ••9. 〈◊〉〈◊〉. 〈◊〉〈◊〉 16. So 〈◊〉〈◊〉 calleth them, the words of his sign••••, Psal. 10••. ••7.

Vers. 9. to blood This third signe, was for like end [unspec 9] as the former; to signifie unto Israel, if they beleo∣ved not, that God would bring upon them yet more bloody afflictions: and they beleeving hee would avenge them, on their enemies. Of the E∣gyptians waters turned to blood, see after in Ex∣odus 7. 19. &c.

V. 10. Oh] in Gr. v I pray thee Lord: see this word in [unspec 10] Gen. 43. 20. so after in v. 13. man of words] that is, eloquent: so a man of 〈◊〉〈◊〉; that is, talkative, Iob 11. 2. a man of arme, that is, mighty, Iob 22 8. a man of tongue, that is, a pratler, Ps. 140. 12. The Gr. here translateth, Iam not sufficient. So Paul saith, and who is sufficient for these things? 2 Cor. 2. 16. from daies heretofore] Heb. from yesterday or from the day before; used for al daies past: see Gen. 31. 2. of an heavy] or, heavy of mouth; that is slow, (or troubled) in speaking, & hard to be un∣derstood of the hearers; as the latter of these two sig∣nifieth, in Ezek. 3. 6. The Greek translateth, of a smal voice & of a slow tongue: the Chaldee, of a heavy speech and of a deep tongue. This (as other things in Moses) may have reference to the effect of the Law, which he administred: as on the contrary, the Psalmist pro∣phesying of Christ, had his tongue, the penne of a spee∣dy writer. Psal. 45. 2. and the Spirit, (which is recei∣ved, not by the works of Moses law, but by the hea∣ring of faith in Christ, Gal. 3. 2.) causeth prophesie, and other words of wisdome and knowledge, Act. 2. 18. 1. Gor. 12. 8. 10. & causeth the lips of those that are a∣sleepe, to speake, Song 7. 9. By the Hebrew cannons, no Priest that stammered, lisped or was of an heavy mouth or tongue, might lift up his hands to blesse the people: Maimony in Misneh treat of Prayer, chap. 15. S〈…〉〈…〉 Soe the notes on Num. 6. 23.

Vers. 11 hath made] or as the Greek translateth, [unspec 11] hath given Heb put, the mouth to 〈◊〉〈◊〉 open eyed] or, open cared: for the Hebrew word signifieth both these, Esa. 42. 7. 20. and may have reference here to both. The Greeke tranflateth, the seeing. Com∣pare Psal. 146. 8 Esa. 61. 1. and 33. 5. 6.

Vers. 12. I will be] The Chaldee, expounds it my [unspec 12] word shall be: the Greeke, I will open thy mouth. will t••aoh] by my spirit, as Christ in like manner promiseth his Apostles, Matth. 10. 19. 20. Mark. 13. 11. Luke 12. 11. 12.

Vers. 13. by the hand thou shouldest] that is, by his [unspec 13] hand (or ministery) whom thou shouldest send, as being fitterthand: (or) by the hand (of any other whom) thou wilt send. The Chaldee, and That gum Ierusalemy translate, by the hand of him whom it is meet to send: and the Greeke 〈◊〉〈◊〉, choose an•• then able man whom thou wilt send. Moses 〈◊〉〈◊〉 greatnesse of the worke, would with draw his shoulder, through infirmity: God hereby 〈…〉〈…〉 w∣ing the imperfection of Moses administration, and impossibility of the law to bring men to perfecti∣on; when Moses could not bring Israel into the promised land: 〈◊〉〈◊〉. 3. 24. 25. 27. 28. Romans 8. 3. Hebrewes 7. 19. The hand of one, is usually put for his ministerie: as Moses now was s••m of God by the hand of the Angel which appea∣red to him in the bush 〈◊〉〈◊〉 7. 35. See Exodus 9. 35. Psal. 97 2••. Hag. 1. 1. Mal. 1. 1.

Vers. 24. speaking speake] that is, speake well and elo∣quently. [unspec 14]

Thus God distributeth his gifts by mea∣sure; diversly; to one is given by the spirit, the word of wisedome; to 〈…〉〈…〉ther, the word of knowledge; to another, kindes of tongues; to another, the interpretation of tongues; &c. 1 Cor. 12. 8. 10. So among the Apo∣stles, 2 Cor. 11. 6. and 10. 10. Mar. 3. 17. Of this Aaron, see after in Exod. 6. 20. 26.

Vers. 15. the words] which I have spoken to thee; as the Greeke saith, my words. God signifying here∣by, [unspec 15] that the Priests (which came of Aaron) should receive their doctrine from the Law, which was given by Moses: as Ezek. 44. 24. Mal. 4. 4 Levit. 6. 8. 9. I will be] the Chaldee faith, my word shall be: the Greeke, I will open thy mouth: as vers. 12.

Verse 16. hee shall bee] or, it shall bee that hee shall be: the word is doubled, for more vehe∣mency [unspec 16] and assurance. a mouth] that is, a spokes-man, or as the Chaldee saith, an interpreter. In Ex∣od. 7. 1. he is callled his Prophet. a God] the Chaldee saith (Rab, that is,) a Master: and the Ie∣rusalemy Thargum addeth, an inquirer of Doctrine from before the Lord. The Greeke translateth, in things pertaining to God: which very phrase Paul useth in Hebrewes 5. 1. The Hebrew Elohim, God, is after attributed to Iudges and Magistrates. Exod. 22. 8. 9. Psal. 82. 6. and the reason is rendred by Christ, because the word of God is given to them, Ioh. 10. 34. 35. Here Moses, though the yonger brother (Exodus 7. 7.) is preferred before Aaron his elder: so God oftentimes disposed: see Gene••. 25. 23. and 48. 19.

Vers. 17. this rod] which was turned into a serpent, [unspec 17] as the Greeke addeth for explanation: In verse 20. it is called the rod of God; it was before Moses shepherds staffe.

Vers. 18. Iether] called after, Iethro: in Greeke Iethor: see Exod. 3. 1. in peace] or with peace: [unspec 18] the Greeke translateth, with health or welfare.

Vers. 19. thy saule] that is, thy life; as Genesis 19. 17. So the Chaldee well explaineth it, that sought [unspec 19] to ••ill thee. Though sometime to seeke the soule, is taken in the good part, as, none seeketh for my soule, Psal. 142. 5. that is, careth for me or for my life: yet usually it signifieth, seeking to kill one; and is sometime explained, seeking the soule to take it away; as 〈◊〉〈◊〉 Kings 19. 10. This phrase is often used. So Matth. 2. 20.

Vers. 20. sonnes] two, Gershom and Eliezer, Exodus 18. 3, 4. an asse] the Greeke transla∣teth [unspec 20] 〈◊〉〈◊〉 as moe then one, and often the Hebrew putteth the singular, for many. See Genesis 3. 2. This may argue Moses poore estate, as Christs, Zichar. 〈◊〉〈◊〉. 〈◊〉〈◊〉. ••od of God] that is, which God had appo〈…〉〈…〉 him to worke miracles with, as verse 3. 17. So the Chaldee explaineth it, the rod whereby miracles should be done, from before the Lord. So in Exod. 17. 9.

Vers. 21. have put] or, shall p〈…〉〈…〉t in thy hand, that [unspec 21] is, give thee power to doe. What wonders signifie, see on Exodus 7. 3▪ make strong:] or, make 〈◊〉〈◊〉, fast, 〈◊〉〈◊〉, and hard, that hee shall not re••ut or yeeld: therefore i•• Exodus. 7. 3. God useth another word, I will den; and so the Greeke translateth this here. As before God 〈◊〉〈◊〉 Pharaohs heart, to hate his people, (Psalme 105. 25.) so now hee is said to make-strong, and to harden his heart; and of King Sichon, the Lord hardened his spirit, and made his heart strong (or obstinate) Deuteronomie 2. 30. and hardned the hearts of the other Canaanites, Ioshua 11. 20. and made fatte, and hardened the hearts of the Israelites, Esay 6. 10. Iohn 12. 40. and gave them the spirit of slumber, Romans 11. 8. As hardnesse is sinne, so Pharaoh hardened his owne heart, Exodus 9. 34. and so all wicked men, Psalme 95. 8. but as it is a judgement and punish∣ment for sinne, GOD hardneth; using hereunto sundry meanes; sometime withdrawing his out∣ward word and workes, Psalme 147. 19. 20. Matthew 11. 21. 23. sometime the inward wor∣king of his spirit, Genesis 6. 3. and sending out∣ward meanes to deceive them, 1 Kings 22. 20. 23. or strong delusions to blinde their mindes, 2 Thes. 2. 10. 11. Romans 11. 8. 10. or making his word (which they abuse) to be the favour of death un∣to them, 2 Corinthians 2. 15. 16. 1 Pet. 2. 8. or, giving them over to a reprobate minde, Romans 1. 28. or to Satan to be blinded and deluded unto destruction, 2 Corinthians 4. 4. 1 Kings 22. 22, 2 Thessal. 2. 9. 12. So God is said to determine and to doe those things but justly; which the wicked of their owne accord, doe also rush into most un∣justly; as Acts 4. 27. 28. 2 Samuel 12. 11. 12. And he hath mercie on whom he will; and whom he will bee hardeneth, Romans 9. 18. The Hebrew Doctors, though they erre about mans free-will, yet say, that it may be a man sinneth so great a sinne, or so many sinnes, as judgement is given from the Iudge of truth, that vengeance be taken on the sinner, for the sinnes th•••• he hath done willingly & wittingly; and that repentance be with-holden from him, and leave is not permitted him to 〈◊〉〈◊〉 from his wickednesse; but that hee die and pe∣rish in the sinne that he hath done. This is that which the holy blessed (God) saith by the hand of Esaias; Make the heart of this people fat, &c. (Esa. 6. 10.) Likewise he•• saith, But they mocked the messengers of God, and despi∣sed his words, and misused his Prophets, untill the wrath of the Lord arose against his people, till there was no hea∣ling, (2 Chro. 36. 16.) as if he should say, they sinned willingly, and multiplied their trespasses, till they were condemned to have repentance with-holden frō them, for that is the healing. Therefore it is written in the Law, And I will make strong the heart of Pharaoh; because Phara••h sinned of himselfe first, and did evill unto Isra∣el which were strangers in his land, as it is said, Com•• on, let 〈◊〉〈◊〉 deale wisely with them, (Exodus 1. 10.) hee gave sentence, that repentance should bee with-holden from him, till vengeance were taken on him: Therefore GOD hardened his heart. And why then sent his unto him by the hand of Moses saying, let (my people) goe, and repent thou, when as GOD had said unto him; but thou and thy servants, I know that yee will not yet feare, &c. (Exodus 9. 30.) And indeed, for this have I raised thee up, &c. Exod. 9. 16. &c. To the end that he might make knowne to those that come into the world, that when God with-holdeth repentance from a sinner, hea•• cannot repent; but shall die in his wicked∣nesse which hee did at the first of his owne accord.

Maimony treat. of Repentance, chap. 6. S. 3. Where∣as the Rabbine saith of repentance, that that is the healing: we may better say, that the forgivenesse of sinnes upon their repentance and faith in God is the healing: for whereas it is written, lest they should be converted and I should heale them, Matth. 13. 15. ano∣ther Evangelist expoundeth it, lest they should bee converted, and their sinnes should be forgiven them, Mar. 4. 12. With his other doctrine, of God with-holding repentance from some sinners, we may com∣pare that of the Apostle, in Heb. 6. 4. 6. of those whom it is impossible to renew unto repentance.

Vers. 22. my first borne] This sheweth both the right which God had in them, and the love which [unspec 22] he bare unto them: Gen. 22. 2. Psal. 89. 28. 1 Ioh. 3. 1. This grace Israel obtained by adoption in Christ, Ioh. 1. 12. Rom. 8. 14. 15. Heb. 12. 23. Hos. 11. 1. And by Israel here is meant the people, the sonnes or Church of Israel; as all Israel, 1 King. 8. 62. is in verse 63. all the sonnes of Israel, and in 2 Ch••on. 7. 4. 5. called all the people. So, all Israel, 2 Chron. 10. 3. is expounded, all the Church (or congregation) of Israel, 1 Kings 12. 3. Howbeit as the like speech in Hos. 11. 1. is applied unto Christ himselfe, Matth. 2. 15. so is this place by the He∣brew Doctors in their Midras (or Comment) on Psalme 2. 7.

Vers. 23. And I] or Therefore I: see Gen. 31. 44. say unto thee] This manner of speech is with [unspec 23] authority, as commanding: so the Greeke transla∣teth the word, in Ios. 11. 9. and say, in Luke 9. 54. and 4. 3. is for command: and a thing spoken in Gods name, 1 Chron. 21. 19. is said to bee commanded, 2 Sam. 24. 19. and that which in Mark. 7. 13. is called the word of God, is in Matth. 15. 6. called his commandement. send away] that is, by thy word, let my sonne goe, or suffer him to goe; to wit, willingly: as that which in Mark. 5. 12. is written, Send us unto the swine; is in Matthew 8. 31. and Luke 8. 32. Suffer us to goe. And it is meant here, of letting them goe free out of their servitude, (as after, this word is used in like cases, Exodus 21. 26. 27.) for Egypt was the house of servants, Exodus 20. 1. and 1. 13. thy first borne] not onely of Pharaoh, but of all the Egyptians, as was fulfilled Exodus 12. 29. and upon all the hoast of Pharaoh, Exod. 14. 28.

Vers. 24. the way] towards Egypt. Ieho∣vah] [unspec 24] the Greeke and Chaldee translate, the Angell of the Lord. to kill him:] that is, Moses; who for neglect of circumcising his sonne, was guilty of cutting off by the law of God, Genes. 17. 14. This severity God used toward Moses, who was going to take charge of the Church of God, and yet had such corruption in his owne family, as that the seale of the righteousnesse of faith in Christ, was therein omitted; an evill ex∣ample to all Israel. So the Hebrew Doctors (as the Zohar upon this place) frame a speech from hence, that God should say unto Moses, Thou art going to deliver Israel, and to bring downe a mighty king: and thou thy selfe hast cast away my covenant from thee. Others of them write, that except the tribe of Le∣vi•• of whom it is said, they kept thy covenant, Deu∣teronomie 33. 9. all Israel besides, omitted the covenant of circumcision in Egypt, and were cir∣cumcised there by Moses; that they might eat the passeover according to the law, Exodus 12. 48. Maimony in Misneh; tom. 2. in Asure biah; chap∣ter 13. S. 2.

Vers. 25. sharpe stone] or, sharpe knife: but both [unspec 25] Greeke and Chaldee versions, call it a stone: the Hebrew hath the name of edge, or sharpenesse, Psal. 89. 44. and a stone-rocke is so called for the sharpe∣nesse of it. So in Ios. 5. 2. mak thee knives of edges, (that is, sharpe knives,) or of stones. cast it] He∣brew, made it touch his feet: the Chaldee saith, brought it neere before him. Hereby, Moses feet seeme to be meant: howbeit the Ierusalemy Thargum expoundeth it, the feet of the Destroyer, meaning of the Angell that came to kill Moses. The Greeke translateth, shee fell at his feet. a husband] or, a bridegroome of bloods; that is, a bloody bride∣groome or husband: as a man of bloods, 2 Sam. 16. 7. is a cruell bloody man: so here Zipporah see∣meth in indignation against her husband, thus to call him. Some thinke the childe is thus called, because in the day of the circumcision, it is as espoused unto GOD by the seale of the co∣venant. The Chaldee translateth it, for the blood of the circumcision, let my husband be gi∣ven me.

Vers. 26. hee let him goe] or, left off (slaked) [unspec 26] from him: by hee, meaning GOD, who sought before to kill Moses, verse 24. So the Thargum Ierusalemy saith, the Destroyer let him goe. a husband, &c.] here the Chaldee paraphraseth thus, had it not beene for the blood of this circumcisi∣on, my husband must needes have beene killed. And it is like that upon this occasion and trouble, Zip∣porah with her children was sent backe againe from hence, to her fathers house, as appeareth by Exod. 18. 2. 3.

Vers. 27. of God] that is, mount Horeb; where [unspec 27] the glory of the Lord had beene revealed, saith the Chaldee paraphrast. See Exod. 3. 1. And now God shewed that mercy to Aaron, which after hee re∣hearsed to Ely, one of his posterity, 1 Sam. 2. 27. 28. Did not I plainely appeare unto the house of thy fa∣ther, when they were in Egypt, &c.

Vers. 30. Aaron spake] as God ordained, verse [unspec 30] 16. hee] that is, Moses did, as was appointed, verse 17. and the signes were those three foremen∣tioned, vers. 3. &c.

Vers. 31. heard] that is, hearkened gladly to this [unspec 31] joyfull tidings, as God foretold, Exod. 3. 18. there∣fore the Greeke translateth it, and they rejoyced that the Lord had visited. And the Holy Ghost shew∣eth such force to be in the Hebrew word; for when one Prophet saith, Ezekias heard, (or hearkened) 2 King. 20. 13. another saith, Ezekias was glad. Esa. 39. 2. visited] to wit, in mercy: the Chaldee saith, remembred. See Gen. 21. 1. Luk. 1. 68. seene] to wit, with commiseration, as Ex. 3. 7. bended downe the head] this was a gesture of humiliation, with the face toward the ground, as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bow∣ed themselves] or, worshipped; fell downe prostrate.

This was another humble gesture, used in reve∣rence and thanksgiving; as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honour, kneeling, 2 Chron. 6. 13. and bending (or bowing) of the body, 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another: the bending of the head was the least, and it was the bowing downe of the face onely. The ben∣ding of the body, was when the whole body was bent downeward, the face towards the knees. Kneeling, was upon the knees, a gesture commonly knowne. Bowing of themselves (or worship) was with falling downe upon their face on the ground, their hands and feet displaied. Wherefore that which one Evangelist calleth worshipping, Matth. 8. 2. another calleth falling on the face, Luk. 5. 12. So the Hebrew cannons also distinguish them, saying, The bending of the body, spoken of in any place, is towards the knees, (the bowing of all the joynts of the backe-bone, so that he maketh his body as a bow:) the bending of the head, is with the face (or countenance) downeward: the bowing of ones selfe (or worshipping) is the displaying of hands and feet, till hee bee prostrate with his face on the earth; Maimony in Misn. treat of Prayer, c. 5. S. 12. 13. Here the Israelites shewed by these gestures, their reverence to Gods word, and thankfulnesse: the Hebrew Doctors (as in the Zo∣har upon this place) say, that the bending of the head with the face toward the ground, was for to escape judg∣ment: and the bowing of themselves (or worshipping) was for to obtaine mercy: and that the bending of the head, was before the worshipping; according to the my∣sterie of the Sin-offring before the Burnt-offring. The order of which sacrifices may be seene in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19. 20. and 15. 15. and 61. 11. 15. 24.

CHAP. V.

1, Moses and Aaron doing their message to Phara∣oh, are resisted and rebuked. 5, The Israelites taske increased 14, Their officers beaten. 15, Their com∣plaints checked. 19, They crie out upon Moses and Aaron. 22, Moses complaineth unto God.

AND afterward, Moses and Aaron went in, and said unto Pharaoh; Thus [unspec 1] saith Iehovah, the God of Israel, Send away my people, that they may keepe a feast onto me in the wildernesse. And Pha∣raoh [unspec 2] said, Who is Iehovah, that I should o∣bey his voice, to send away Israel? I know not Iehovah, neither, will I send away Isra∣el. And they said, The God of the Hebrewes hath met with us: let us goe wee pray thee, [unspec 3] three daies journey into the wildernesse, and sacrifice unto Iehovah our God, left hee fall upon us with pestilence, or with the sword. And the king of Egypt laid unto them; [unspec 4] Wherefore doe ye Moses and Aaron, cause the people to cease from their workes? Get ye to your burthens. And Pharaoh said; Be∣hold, [unspec] the people of the land now are many, and ye make them to rest from their burdens. And Pharaoh commanded, in that day, the [unspec] taske-masters of the people, & their officers, saying, Yee shall not any more give straw to [unspec] the people, to make brickes, as heretofore: let them goe & gather straw for themselves. And the tale of the brickes, which they did [unspec] make heretofore, you shall lay upon them; you shall not diminish ought thereof; for they be idle, therefore they cry out saying, Let us goe and sacrifice to our God. Let [unspec] the work be made heavy upon the men, and let them labour therein, and let them not regard vaine lying words. And the taske∣masters of the people went out, & their offi∣cers, and said unto the people, saying; Thus saith Pharaoh, I will not give you straw. Goe ye, take your straw where you can find it: yet not ought of your worke shall bee dimini∣shed. And the people was scattered abroad thorow all the land of Egypt, to gather stub∣ble in stead of straw. And the taske-masters hasted them saying, Fulfill your workes, every daies taske in his day, as when there was straw. And the officers of the sonnes of Israel, which Pharaohs taske-masters had set over them, were beaten, saying, Where∣fore have yee not fulfilled your appointed taske to make bricke, both yesterday and to day, as heretofore? And the officers of the sonnes of Israel came, and cried out unto Pharaoh, saying, Wherefore doest thou thus to thy servants? There is no straw given unto thy servants, and they say to us, make brickes: and behold, thy servants are beaten, and it is the sinne of thy people. And he said, ye are idle, ye are idle: therefore yee say, let us goe, and sacrifice to Iehovah. Now ther∣fore, goe worke, for straw shall not be given you, yet shall ye deliver the tale of brickes. And the officers of the sonnes of Israel did see them in evill, saying, Ye shall not mi∣nish ought from your brickes, every daies taske in his day. And they lighted upon Mo∣ses and Aaron, standing to meet with them, as they came forth from Pharaoh. And they [unspec] said unto them; Iehovah looke upon you, and judge, because you have made our sa∣vour to stinke in the eyes of Pharaoh, and in the eyes of his servants; to give a sword in∣to their hand, to slay us. And Moses retur∣ned [unspec] unto Iehovah, and said; Lord, where∣fore hast thou done evill to this people;

wherefore is it that thou hast sent me? For [unspec 23] since I came to Pharaoh, to speake in thy name, he hath done evill to his people; and delivering thou hast not delivered thy people.

Annotations.

SEnd away] let goe out of thy servitude: see the [unspec 1] notes on Exod. 4. 23. keepe a feast] The first signification of the Hebrew word chagag, is to dance, 1 Sam, 30. 16. or, to turne round, Psal. 107. 27. and secondly it is applied to keeping a feast reli∣giously, which was with eating, drinking, dancing, and mirth, Iudg. 21. 19. 21. Deut. 16. 15. figuring out our spirituall joyes for redemption by Christ, 1 Cor. 5. 8. Nah. 1. 15. This should Israel have ce∣lebrated to the Lord; but they performed it to an idoll, the worke of their owne hands, Exod. 32. 6. 19. Act. 7. 41. Among the heathens, they observed also such rites, sacrificing to their Gods, with dances, &c. Sophocles in Electra. Plutarch in Theseo.

Vers. 2. Who is Iehovah] The Chaldee paraphra∣seth, [unspec 2] The name of the Lord is not revealed unto mee, that I should obey his word, &c. Such an answer God foretold, that he would give, Exod. 3. 19. I know not] againe the Chaldee turneth it, the name of the Lord is not revealed unto me.

Vers. 3. hath met] See Exod. 3. 18. The Greeke translateth, hath called us. journey] or way: see [unspec 3] Exod. 3. 18. fall upon] or meet us, as verse 20. and Gen. 32. 1. but when there is added the sword, or the like, it signifieth falling upon, as Iudg. 8. 20. 21. pestilence] or mortalitie. The Greeke and Chaldee translate it here and oftentimes, death. So the Holy Ghost putteth death, for the pestilence, in Rev. 6. 8. from Ezek. 14. 21. The Hebrewes (who had orders for fasting and prayer in time of pestilence) seeme also not to restraine it to that contagious sicknesse, which wee commonly call the pest or plague; but count all extraordinary and continued mortalitie, the pestilence; if it be among five hundred strong men, that three die in three daies one after another; and so in all number a∣bove that. Their words are; What is the Pestilence (Deber?) A citie wherein are five hundred footmen, (that is, strong and lusty men, as Exod. 12. 37.) if there goe out of it (that is, be buried) three dead men in three daies one after another; ••oe, this is Deber (the pestilence.) If they goe out in one day, or in foure daies, it is not the pestilence. If there be in it a thousand, and there goe out of it sixe dead men in three daies one after another, this is the pestilence: if they goe out in one day, or in foure, it is not the pestilence. And so (in others) ac∣cording to this computation. But no women, or children, or old men that have left off working, are at all reckoned for men in this case. Maimony in Mis••eh in Tagnani∣oth (or treat of fasting) chapter 2. S. 5. sword] this signifieth warres, Mich. 4. 3. and as the Greeke and Chaldee translate it, slaughter: the Apostle joyneth both in one, mentioning the slaughter of the sword, Hebrewes 11. 37. it was one of Gods foure sore judgements, wherewith hee used to chastise his people for their sins, Ezek. 14. 17. 21. And not the Egyptians onely, but Israel might also feare these plagues, for their Idolatry in Egypt, Ezek. 20. 7. 8. Which therefore they sought to turne a∣way, by humiliation and sacrifice to GOD in the wildernesse. And it is a rule among the Iewes, to fast and pray in the time of warre; yea though it be (as they say) the sword of peace: as when heathens make war with heathens, and they passe by the place of Israel; although there bee no warre betwixt them and Israel, yet this is a di∣stresse, and they humble themselves for it: for it is said, and the sword shall not passe through your land, (Leviticus 26. 6.) It is a generall rule, that the sight of warre is a distresse. Maimony in Tagnani∣oth, chap. 2. S. 4.

Vers. 4. cease,] as free, and at liberty: the Greeke [unspec 4] translateth, doe yee turne away the people. The Mi∣nisters of God are charged by Pharaoh, as authors of sedition among his subjects. So were Christ and his Apostles, Luke 23. 2. 5. Acts 24. 5. your burdens] The Chaldee saith, your ser∣vice; the Greeke, every one of you to his workes.

Vers. 5. of the land] meaning the Israelites in the [unspec 5] land: therefore the Greeke explaineth it thus, be∣hold now this people is multiplied on the land.

Verse 6 taskemasters of the people] or, exactors [unspec 6] among the people; but both Greeke and Chal∣dee translate it of: and so Moses speaketh in verse 10. officers] the Greeke translateth them Scribes: so in vers. 10. 14. and usually.

Verse 7 any more give] Hebrew, adde to give. [unspec 7] Here the word of GOD caused afflictions to increase. And in Israel wee may see a figure of our calling, (for all these things hapned unto them for types, 1 Corinth. 10. 11.) they first had the word or promise, which caused them to beleeve, Exodus 4. 30. 31.) then followeth affliction, greater then ever before; which almost discoura∣geth them, Exodus 5. 21.—23. after that came their deliverance with great glory, for which they sang the praises of GOD Exodus 13. and 14. and 15. So by the word preached, the Church of Christ was gathered, Acts 2. 41. &c. Then followed great persecution, Acts 8. 1. and 9. 〈◊〉〈◊〉. and 12. 1. &c. Against which they were confir∣med in grace, by expectation of glory in the Kingdome of God, Acts 14. 2••. And this is the continuall course of the Gospell; 1 Thes. 1. 6. 10. and 2. 14. and 3. 2. 3. 4. 2 Thessal. 1. 4. 5. 6. 7. 1 Peter 1. 3.—9. and 4. 12. 13. &c. hereto∣fore] Hebr. yesterday, and the third day before: see Gen. 31. 2. so after, vers. 8. 14. &c.

Vers. 8. idle] or, lazie: slicke: so vers. 17. and [unspec 8] sacrifice] or, let us sacrifice: which manner of speech noteth their importunity: but the Greeke suppli∣eth the word and. So after, vers. 17.

Vers. 9. labour] or, doe; that is, be doing, or busie [unspec 9] themselves; and so the Chaldee saith, let them bu∣sie themselves therein, and not busie themselves in idle words: So in Matthew 20. 12. these last

have done, (that is, have laboured) but one houre. Likewise in Exod. 31. 4. 5. where doing, is used for working. The Greeke here translateth it care. vaine lying words] Hebr. words of lying: which the Greeke translateth vaine words. Vanity and falshood, are used one for another, as is noted on Exod. 20. 7.

Vers. 13. taske] Hebr. word, or thing: which in [unspec 13] this case, was their appointed taske. So verse 19.

Vers. 14. of the sonnes of Israel] that is, which were Israelites; and the Greeke explaineth it thus, the [unspec 14] scribes of the linage of the sonnes of Israel. The taske∣masters therefore, were Egyptians; the officers were Israelites, appointed to oversee and hold the peo∣ple to worke; as the 15. and 16. verses also manifest: these were oppressed and beaten; so the bondage was great, and universall. saying] that is, and said unto, by Pharaohs taske masters. An Hebrew phrase, whereof see the annotations on Gen. 2. 3. and 6. 20.

Verse 16. it is the sinne, &c.] or, sinne is laid upon [unspec 16] thy people: It may be understood of the Egyptians, as if the sinne or fault were theirs; and so the Chal∣dee explaineth it, Thy people sinneth against them; that is, against thy seruants the Israelites, Or, sinne (and so, punishment) is laid upon thy people, us the Israelites, without cause: and so the Greeke translateth, wilt thou therefore wrong thy people? Sinne, is often used for punishment. See Gen. 4. 7.

Vers. 19. them in evill] that is, both themselves, [unspec 19] (as the Greeke translateth it) and the people over whom they were, to be in an evill case. say∣ing] vnderstand from verse 13. and 18. the taske∣masters, and the king also saying: or, after it was said: see verse 14.

Vers. 20. lighted upon] that is, met with as unloo∣ked [unspec 20] for; or fell upon them, with hard words: as verse 21. It is the word used before, in verse 3. and Gen. 28. 11.

Vers. 21. judge] the Chaldee saith, be avenged. [unspec 21] An intemperate speech, and an example of great infirmitie; imputing the cause of their troubles, to Gods ministers; forgetting their former faith and thankefulnesse, Exod. 4. 31. to stinke] that is, as the Greeke expla••neth it, to be abhorred: see Gen. 34. 30. to give] or, and hath given: as, to hold the arke, 1 Chro. 13. 9. is expounded, and held it, 2 Sam. 6. 6.

Vers. 23. delivering thou, &c.] that is, thou hast [unspec 23] not at all delivered, nor shewed any likelihood as yet thereof. And here Moses himselfe bewraieth the remnants of his former infirmitie, Exod. 4. 10. 13.

CHAP. VI.

1, God comforteth Moses, renewing his promise by his name Iehovah; 5, and remembrance of his cove∣nant. 6, Hee sendeth him with these comforts unto Is∣rael: 9, but they hearken not unto him. 11, He sen∣deth him againe to Pharaoh, though Moses is loth to goe. 14. The genealogie of Ruben, 15, of Simeon, 18, of Levi, of whom came Moses and Aaron. 28, A repeating of Moses mission to Pharaoh, and his excepti∣on against it.

AND Iehovah said unto Moses; Now [unspec] shalt thou see what I will doe to Pha∣raoh; for by a strong hand shall hee send them away, and by a strong hand shall he drive them out of his land.

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

AND God spake unto Moses, and said un∣to [unspec] him, I am Iehovah. And I appeared [unspec] unto Abraham, unto Isaak, and unto Iakob, by (the name of) God Almightie: but by my name Iehovah was I not knowne to them. And also, I established my covenant with [unspec] them, to give unto them the land of Canaan, the land of their sojournings, in the which they sojourned. And also, I have heard the groaning of the sons of Israel, whom the E∣gyptians keepe in servitude; and I have re∣membred my covenant. Therefore say thou unto the sonnes of Israel; I am Iehovah, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their servitude, and I will redeeme you with a stretched out arme, and with great judg∣ments. And I will take you to me for a peo∣ple, and I will be to you a God, and yee shall know that I am Iehovah your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, which I did lift up my hand to give it to Abraham, to Isaak, and to Iakob: and I will give it to you for an heritage, I am Ie∣hovah. And Moses spake so unto the sonnes [unspec] of Israel: but they hearkened not unto Mo∣ses, for anguish of spirit, and for hard servi∣tude. And Iehovah spake unto Moses, say∣ing; Goe in, speake unto Pharaoh King of Egypt, that he send away the sonnes of Is∣rael, out of his land. And Moses spake before Iehovah, saying, Behold, the sonnes of Is∣rael have not hearkened unto mee; and how shall Pharaoh heare mee, and I am of un∣circumcised lips? And Iehovah spake un∣to Moses and unto Aaron, and gave them a charge unto the sonnes of Israel, and unto Pharaoh the king of Egypt, to bring forth the sonnes of Israel out of the land of Egypt. These be the heads of their fathers houses: the sonnes of Ruben the first-borne of Is∣rael; Enoch and Phallu, Hezron and Carmi; these be the families of Ruben. And the sonnes of Simeon; Iemuel, and Ia∣min,

and Ohad, & Iachin, & Zohar, & Saul, the sonne of a Canaanitesse; these are the fa∣milies of Simeon. And these are the names [unspec 16] of the sonnes of Levi, acording to their gene∣rations; Gershon, and Kohath, and Merari; and the yeers of the life of Levi were an hun∣dred seven and thirtie yeeres. The sons of Gershon, Libni & Shimei, according to their [unspec 17] families. And the sonnes of Kohath, Am∣ram, and Ishar, and Hebron, and Vzziel: and [unspec 18] the yeeres of the life of Kohath were an hun∣dred three and thirty yeers. And the sons of Merari, Mahali & Mushi: these are the fami∣lies [unspec 19] of Levi, according to their generations. And Amram tooke Iochebed his aunt unto [unspec 20] him to wife, and she bare to him Aaron and Moses: and the yeeres of the life of Amram were an hundred seven and thirty yeeres. And the sonnes of Ishar; Korah and Nepheg and Zichri. And the sonnes of Vzziell; Mi∣sael [unspec 21] and Elsaphan, and Sithri. And Aaron [unspec 22] [unspec 23] tooke Elisabet, daughter of Amminadab, sister of Naasson, unto him to wife, and shee and she bare unto him Nadab, and Abihu, Eleazar, and Ithamar. And the sonnes of Korah; Assir and Elkanah, and Abiasaph: [unspec 24] these are the families of the Korhite. And Eleazar sonne of Aaron, tooke unto him one [unspec 25] of the daughters of Putiel, unto him to wife, and she bare unto him Phinehas: these are the heads of the fathers of the Levites, accor∣ding to their families. This is that Aaron and Moses; unto whom Iehovah said, Bring [unspec 26] out the sonnes of Israel from the land of E∣gypt, according to their armies. These are they which spake to Pharaoh King of E∣gypt, [unspec 27] to bring out the sonnes of Israel from Egypt; this Moses, and Aaron. And it was, [unspec 28] in the day when Iehovah spake unto Moses, in the land of Egypt: That Iehovah spake unto Moses, saying, I am Iehovah: speake [unspec 29] thou unto Pharaoh King of Egypt, all that I speake unto thee. And Moses said before Iehovah; Behold, I am of uncircumcised [unspec 30] lips; and how shall Pharaoh hearken unto me?

Annotations.

BY a strong hand] that is, by force and constraint, [unspec] God even compelling him thereto by his judgments: ••s verse 6. and Exod. 3. 20. This was fulfilled, Exod. 12. 31. 33. and 13. 3. 9. celebrated alwaies after, Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Here beginneth the fourteenth Secti∣on or Lecture of the Law: called of the beginning of the third verse, And I appeared. See Gen. 6. 9. and 28. 10.

Vers. 3. Almighty] or Alsufficient: see Gen. 17. 1. [unspec 3] The Greeke translateth, being theit God. The two titles here expressed, Ael, God; and Shaddai, Al∣mighty; are not used in Scripture till Abrahams time, and in speech to him, Gen. 14. 18. and 17. 1. name Iehovah:] which name denoteth both Gods being in himselfe, and his giving of being unto (that is, the performance of) his word and promises; as is observed on Gen. 2. 4. in which lat∣ter respect he here saith, he was not knowne to their fathers by this name; (or as the Greeke and Chal∣dee translate, he manifested not, nor make knowne this name.) They being sustained by faith in Gods almighty power, without receiving the thing pro∣mised, Act. 7. 5. Heb. 11. 9. 10. But now their children should receive the promise, and so have full knowledge and experience of Gods power and goodnes, and of the efficacie of that his name Iehovah; which therefore they sung to his praise, upon their full deliverance from the Egyptians, Exod. 15. 3. So upon performance of further pro∣mises or judgements, he saith, they shall know him to be Iehovah, Esay 49. 23. and 52. 6. and 60. 16. Ezek. 28. 22. 23. 24. 26. and 30. 19. 25. 26. And Christ in whom all Gods promises are yea and A∣men, 2 Cor. 1. 20. having fulfilled all things for our redemption, manifesteth himselfe by this name in the interpretation thereof, as that he is Alpha and Omega, th•• beginning and the ending, the Lord who Is, and who was, and who Is to come, even the Almigh∣ty: Revel. 1. 8. 17. 18. Otherwise neither Abra∣ham, nor Isaak, nor Iacob was without the know∣ledge of this name Iehovah altogether; for by it al∣so in part, God revealed himselfe to them; as Gen. 15. 7. 8. and 26. 24. 25. and 28. 13. But as the glo∣rious ministration of the Law, is said to have no glory, in respect of the excellent glory of the Gospel, 2 Cor. 3. 10. so this is spoken by comparison here. The Iewes of a long time have not used this name, but for it they reade Adonai, that is, Lord. One of themselves hath written thus; Why doe the Israelites pray in this world, and are not heard? Be∣cause they know not the plaine name [of God, which is Iehovah] in the world to come, [the world] of the Messias, God will make it knowne unto them, and then they shall be heard. Ialkut, in Psal. 91. This resti∣mony is true upon them, not for the sound of the letters, but for the want of faith in Christ, who is called Iehovah our Iustice: Ierem. 23. 6. when they shall be converted unto him, God will heare them, Ioh. 16. 23.

Vers. 4. established] or, erected frame and sure: see [unspec 4] Gen. 6. 18. this was done to Abraham, with ex∣presse limitation of the time of Israels release out of Egypt, Gen. 15. 13. 18. sojournings] or, pe∣regrinations, pilgrimage: see Gen. 17. 8. and 26. 3. and 35. 27.

Vers. 6. the burdens:] the Greeke saith, from the [unspec 6] power: the Chaldee, from amidst the tribulation of the servitude of the Egyptians: so in verse 7. This

mercie is remembred in Psal. 81. 7. firetched our] that is, lifted up on high, as both the Gr. and Chaldee doe explaine it: and it signifieth Gods might, and open manifestation, with continuancie of the same against Egypt, till the redemption of Israel were fully performed, Deut. 4. 34 2 King. 17. 36. Esay 9. 12. 17. 11.

Vers. 7. a God] or, for a God: this was the cove∣nant [unspec 7] with Abraham: see Gen. 17. 7.

Vers. 8. life up my hand] that is, sweare: as the [unspec 8] Chaldee explaineth it, I sweare by my word to give it. Of this signe see Gen. 14. 22. Hereof is that speech, Iehovah hath sworne with his right hand, &c. Esay 62. 8. will give it] under which figure, e∣ternall life in heaven was implied also to the faith∣full; as is noted on Gen. 12. 5. which Paul confir∣meth in Heb. 11. 10. 16. and the Hebrew Do∣ctors say of this, that it signified the Ierusalem that is above. R. Menachem on Exod. 6.

Vers. 9. anguish] Hebrew, shortnesse, that is, anger, [unspec 9] griefe and discouragement of spirit; that they could not patiently endure their troubles: the Greeke translateth it, pusill••••imity, or feeblenesse of minde. So the short of spirit, is opposed to the man slow to wrath, Prov. 14. 29. and shortnesse of spirit in Iob, was trouble and discouragement, Iob 21. 4. A like phrase is, of shortnesse of soule, whereof see Numb. 21. 4. And this griefe and discouragement of Is∣rael was so great, that they wished rather to bee let alone that they might serve the Egyptians, than to have any further proceeding in this businesse, Exod. 14. 12. servitude] or bondage, which was upon them, as the Chaldee addeth: the Greeke translateth for hard works. And this was the out∣ward cause, added to their inward discourage∣ment and little faith.

Vers. 12. of uncircumcised lips] Hebrew, super∣fluous, [unspec 12] (or uncircumcised) of lips: that is, as the Gr. translateth, not eloquent; as the Chaldee saith, of an heavy speech; the same which Moses complained before, in Exod. 4. 10. but figuratively spoken: as having uncircumcised lips, that is, many superfluous words, or unsanctified: and so unfit to speake to the King. So Esaias complained of polluted lips, Esay 6. 5. Of this word superfluous, See Gen. 17. 11.

Vers. 13. unto] that is, as the Greeke addeth, to [unspec 13] goe unto. to bring forth] that is, that they might bring forth; so ver. 27. see the notes on Gen. 6. 19. Thus Gods worke and faithfulnesse was not hin∣dred by mens unfaithfulnesse: neither was Israel saved for their owne righteousnesse; who from the first to the last, shewed themselves rebellious, as Moses after telleth them, Deut. 9. 4. 5. 6. 7. 24.

Ver. 14. heads] that is, as the Greeke translateth, chiefe governors, or captaines. This genealogie fol∣lowing; [unspec 14] is to shew the natural stocke of Moses and Aaron Levites, verse 26. 27. and the time of Israels deliverance, according to Gods promise, verse 16. 18. 20. Enoch] Hebrew Chanoch: in Greeke Enoch: see Gen. 46 9. &c.

Ver. 16. 137. yeeres] This mans age with his [unspec 16] sons, ver. 18. and Nephewes, verse 20. serve for the opening of that speech concerning Israels peregri∣nation, Ex. 12. 40. see the notes there.

Vers. 20. his aunt] that is, his fathers sister; as saith [unspec 20] the Chaldee paraphrase in the Masorites Bible: but the Chaldee set out by Arias Mont. hath, the daughter of his fathers sister; and the Greeke saith, the daughter of his fathers brother: neither of them well; for she was the daughter of Levi, Exod. 2. 1. and so sister to Amrams father.

Vers. 21. Korah] he proved a rebell against Mo∣ses, Numb. 16. 1. &c. [unspec 21]

Vers. 22. Vzziel] of him and his two sonnes mention is made in Levit. 10. 4. where he is called [unspec 22] Aarons uncle.

Vers. 23. Elisabet] so the Greeke writeth this name, and the new Testament, Luk. 1. 5. and so we [unspec 23] in English: the Hebrew soundeth it Elishebangh. She was of the tribe of Iudah, being the Prince Naassons sister; Numb. 2. 3. 1 Chron. 2. 3. 10. Nadab and Abihu] these dyed before the Lord by a fire, Levit. 10. 1. 2. Eleazar] hee succeeded his father Aaron in the high priesthood: Numb. 20. 25. 26. &c. Of the priests that were of him and his brother Ithamar, see 1 Chron. 24.

Vers. 25. Phinehas] of him, see Numb. 25. 7. &c. [unspec 25]

Ver. 26. their armies] or, their hosts: that is, not confusedly, but their ordered troups, being increa∣sed [unspec 26] to many thousands, and called the hosts of the Lord, Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes, Numb. 10. 14. 15. &c. Of the word host, or army, see Gen. 2. 1.

Vers. 27. to bring] that is, that they might bring, as [unspec 27] verse 13.

Vers. 30. of uncircumcised] Greek of a small voice [unspec 30] Chaldee of an heavy speech; see before verse 12. and Exod. 4. 10.

CHAP. VII.

1, Moses is made Pharohs God, and Aaron his Pro∣phet. 3. Pharaohs heart should bee heardned against their words and signes. 6, Moses and Aaron doe a they are bidden. 7, Their age. 10. Aarons rod is tur∣ned to a Serpent. 11, The Sorcerers doe the like. 13, Pharaohs heart is hardned. 14, Moses is sent againe unto him with word and signe. 19, The waters of E∣gypt are turned into blood. 21, The fishes dye. 22, The Magicians doe the like miracle, whereupon Pharaoh is hardned still.

AND Iehovah said unto Moses; See, [unspec 1] I have made thee a God to Pharaoh; and Aaron thy brother shall bee thy Prophet. Thou shalt speake all that I com∣mand [unspec 2] thee; and Aaron thy brother shall speake unto Pharaoh, that he send the sonnes of Israel out of his land. And I will harden [unspec 3] Pharaohs heart; and will multiply my signes and my wonders in the land of Egypt. And [unspec 4] Pharaoh shall not hearken unto you; and I will lay my hand upon Egypt, and wil bring forth mine armies, my people the sonnes of

Israel, out of the land of Egypt, by great judgements. And the Egyptians shall know [unspec 5] that I am Iehovah, when I stretch forth my hand upon Egypt: and I will bring out the sonnes of Israel from among them. And [unspec 6] Moses and Aaron did as Iehovah comman∣ded them, so did they. And Moses was four∣score yeeres old, and Aaron fourescore and [unspec 7] three yeeres old, when they spake unto Pha∣raoh. And Iehovah sayd unto Moses and [unspec 8] [unspec 9] unto Aaron, saying; When Pharaoh shall speake unto you saying, Give a wonder for you, then thou shalt say unto Aaron, take thy rod, and cast it before Pharaoh, it shall be (turned) to a dragon. And Moses and [unspec 10] Aaron went in unto Pharaoh, and they did so as Iehovah had commanded: and Aaron cast his rod before Pharaoh, and before his servants, and it was (turned) to a dragon. And Pharaoh also called the wise men, and [unspec 11] the sorcerers; and they also, the magicians of Egypt, did with their inchantments so. And they cast down every man his rod, and [unspec 12] they were turned to dragons: and Aarons rod swallowed up their rods. And Pharaohs [unspec 13] heart waxed strong, and hee hearkened not unto them, as Iehovah had spoken. And Ie∣hovah [unspec 14] said unto Moses; Pharaohs heart is heavy; he refuseth to send away the people. Go unto Pharaoh in the morning; loe, he go∣eth [unspec 15] out unto the waters, and thou shalt stand to meet him by the rivers brinke: and the rodde which was turned to a serpent shalt thou take in thy hand. And thou shalt say [unspec 16] unto him; Iehovah the God of the Hebrews hath sent me unto thee, saying, Send away my people, that they may serve mee in the wildernesse: and behold thou hast not heard hitherto. Thus saith Iehovah; in this thou [unspec 17] shalt know that I am Iehovah: behold, I smite with the rod which is in my hand up∣on the waters which are in the river, & they shall bee turned into blood. And the fish which is in the river, shall dye, and the river [unspec 18] shall stinke, and the Egyptians shall bee wea∣ried to drinke the waters of the river. And Iehovah said unto Moses; Say unto Aaron, [unspec 19] take thy rod, and stretch out thy hand upon the waters of Egypt, upon their streames, upon their rivers and upon their ponds, and upon every gathering together of their wa∣ters, and they shall be bloud; and there shall be blood in all the land of Egypt, both in vessels of wood, and in vessels of stone. And [unspec 20] Moses and Aaron did as Iehovah comman∣ded; and he lift up the rodde, and smote the waters which were in the river, in the eyes of Pharaoh, and in the eyes of his servants, and all the waters which were in the river were turned to blood. And the fish which [unspec 21] was in the river dyed, and the river stanke, and the Egyptians could not drinke the wa∣ters of the river, and there was blood in all the land of Egypt. And the magicians of [unspec 22] Egypt did so by their inchantments: and the heart of Pharaoh waxed strong, and hee hearkned not vnto them, as Iehovah had said. And Pharaoh turned, and went into [unspec 23] his house; and hee set not his heart to this neither. And all the Egyptians digged [unspec 24] round about the river for waters to drinke, for they could not drinke of the waters of the river. And seven daies were fulfilled, af∣ter [unspec 25] that Iehovah had smitten the river.

Annotations.

MAde] or, given thee for a God: that is, one to [unspec 1] whom the word of God shall come, and by whom it shall be made knowne unto Aaron, and so to Pharaoh. This reason Christ rendreth of the like speech, Ioh. 10. 35. The Chaldee, for God, translateth a master: see Exod. 4. 16. Prophet] to speake for thee, (as the next verse manifesteth) the Chaldee saith, thy interpreter: before, God cal∣led him his mouth, Exod. 4. 16. A Prophet hath the name of speaking or interpreting Gods word: see the notes on Gen. 20. 7. Thus God confirmes Mo∣ses, against his feares, Exod 6. 12. 30.

Ver. 2. speake] the Greeke addeth, to him, mea∣ning [unspec 2] Aaron, as Exod. 4. 15.

Vers. 3. harden] as before he said, he would make [unspec 3] strong: Exod. 4. 21. wonders] or, perswading∣miracles, for to draw men to beleeve and obey, as Deut. 13. 1. 2. Ioh. 4. 48. Rom. 15. 18. 19. By such God beareth witnesse to his word preached, Heb 2. 4. and they portend, either good, 2 Chron. 32. 24. or evill, Deut. 6. 22. and 28. 46. yet can they not perswade any without the speciall grace of God, Deut. 29. 2. 3. 4.

Vers. 4. lay] Hebrew, give my hand; which the [unspec 4] Chaldee expoundeth, lay my powerfull plague: so verse 5. armies] or hosts: see Exod. 6. 26. The Greeke translateth, with my power.

Ver. 7. old] Hebrew some of 80 yeere: of which [unspec 7] phrase see Gen. 5. 32. By this it appeareth Moses had beene 40. yeeres in the land of Madian: as Ste∣phen avoucheth, Act 7. 30. See Exod. 2. 23.

Ver. 9. a wonder] or, perswading miracle, that I [unspec 9] may know ye are sent of God: see verse 3. The Greeke addeth, a signe or a wonder. thy rod] because Aaron now used it: before it was Moses rod and Gods: Exod. 4. 2. 20. a dragon] that is a great serpent: and therefore in ver. 15. it is called a serpent; as also before in Exod. 4. 3. So the Devill is called the dragon the old serpent. Rev. 20. 2. And Pharaoh himselfe, with his Egyptians, are called

dragons, Ezek. 29. 3. Psal. 74. 13. But this wonder was a signe of their destruction, if they obeyed not: for the desolation of a Countrey is signified, by the dwelling of dragons there, Mal. 1. 3. Esay 13. ••0. 22. Psal. 44. 20. See also the notes on Ex∣odus 4. 3.

Vers. 11. wise men] Philosophers: of these see Ge∣nesis [unspec 11] 41. 8. sorcerers,] or; witches: such as do bewiteh the senses and minds of men, by chang∣ing the formes of things to another hue. And from the Hebrew Cashaph, (which hath the signi∣fication of changing or turning) the Greekes have formed their word Bascaino, and the Latines Fas∣cino, which is to bewitch: & it is used for unlawfull devillish Arts and Artizens, such as Gods Law con∣demneth, and punisheth with death, Deut. 18. 10. Exod. 22. 18. and applyed to false teachers, and their crafts, Gal. 3. 1. Rev. 18. 23. & these Egyptian sorcerers, were types of seducers, who resist the truth, as Iannes and Iambres withstood Moses, here 2 Tim. 3. 8. where Paul setteth downe the names of the chiefe of these sorcerers, as they were kept in the Iewes private records. For so to this day, in their Babylonian Thalmud, tract. Menachoth, chap. 9. they shew how Iohanne and Mamre, chiefe of the sorcerers of Egypt, withstood and mocked Moses, saying, thou bringest straw into Aphraim, (as water into the sea;) for they thought, he did his miracles by sorcerie, whereas the land of Egypt was full of sorce∣rers. This Mamre, was also an Amoritish name, Gen. 13. 18. called in Greeke Mambree; and by Paul Iambres, in 2 Tim. 3. 8. where the Syriacke writeth Ianbres: for letters are often changed e∣uen in the same tongue, as Merodach, Esay 39. 1. or Barodach, 2 King. 20. 12. Nemuel, 1 Chro. 4. 24. or, Iemuel, Exod. 6. 15. and many the like. And that not Paul onely, but the Iewes commonly so named them, appeareth also by a Chaldee para∣phrase of the law that goeth under the name of Ionathan; there upon this place of Exodus, their names are written Ianis and Iambres: and in ano∣ther Hebrew commentarie on the Law, called Thanchuma, in fol. 40. they are named Ionos and Iombros. Among the heathens also, their memo∣rie continued, though corrupted; for Plinie in nat. hist. lib. 30. cap. 1. speaketh of Moses and Iamnes, and Cabala (or as some read it Iotape,) whom he calleth Iewes, by whom Magicke was used. And Origen against Celsus, lib. 4. sheweth how Numeni∣us a Pythagorean Philosopher speaketh of Moses miracles in Egypt, and his resistance by Iannes and Mambres magicians: Apuleius also a Latine Phi∣losopher (in his second Apologie) mentioneth one Ioannes, among the chiefe Magicians: that their names as it seemeth were renowmed over all. magicians see the notes on Gen. 41. 8. inchant∣ments] or, secret sleights, jugglings. A word not used in this sense, save here, and in verse 22. and it hath the signification; of secret and close conveyance or, of glistering like the flame of a fire or sword, as Gen. 3. 24. where with mens eyes are dazled. And by this word, God putteth difference betweene Moses miracles which were done in truth; and theirs done by flieght or sorcery: which were al∣so figures of the signes and lying wonders, that Anti∣christ worketh, 2 Thessal. 2. 9. whose Church is called Egypt, Revel. 11. 8. their rods] that is, their dragons made of rods: or, if they were all turned to rods againe, it was the greater miracle. But by comparison with Exod. 4. 4. it is most likely it was a serpent till Aaron tooke it into his hand a∣gaine. And here Moses and Aaron doe overcome Iannos and Iambres at the first, in that wherin they most excelled: so they that are of God, overcome Antichrist; for greater is he that is in them, than he that is in the world, 1 Ioh. 4, 3. 4.

Vers. 13. waxed strong] or hard; both by his own impenitency, Rom. 2. 5. and Gods just worke in [unspec 13] him, Exod. 4. 21.

Vers. 14. heavy] by reason of the hardnesse of it: and so unfit to bee lifted up unto the obedi∣ence [unspec 14] of my word. This heauinesse when it is spo∣ken of eies, eares, hands, heart, or the like; signifieth the dulnesse and unfitnesse to do that which men ought: Gen 48. 10. Zach. 7. 11. Exod. 17. 12. Luk. 21. 34. And this in Pharaoh is after said, both to bee done of himselfe, Exod. 8. 32. and of God, Exod. 10. 1.

Vers. 17. I smite:] Aaron it was that smote, vers. [unspec 17] 19. but God by Moses commanded it: therefore he principally smote, and the rod is said to bee in his hand. The Scripture somtime explaineth this; as, he called, Matt. 20. 32. that is, he commanded to be called, Mar. 10. 49. and he gave, Mar. 15. 45. that is, he commanded to be given, Matt. 27. 58. See also the notes on Gen. 39. 22. and 48. 22. And God fore-telleth the plague before hee brings it, to wame him in mercie: but useth the time present, I smite, (or, am smiting:) to signifie judgement to bee at hand. So Exod. 8. 2.

Ver. 18. be wearied:] both by digging round about the river for waters, as vers. 24. and being grieved and loathing the waters turned to blood, which they shall not be able to drinke; as in vers. 21. and so the Greek here translateth, they shall not bee able to drinke. And this plague being threatned to the Egyptians onely: it is to be thought, the Israelites in Gosen were free frō this, as from other plagues following, Exod. 8. 22. and 9. 26. and 10. 23. And so the Hebrew Doctors say, the plague of blood, was blood to the Egyptians, and water to the Israelites: R. Elias in Sepher reshith chocmah, treat. of Love, ch. 7. Here God proceedeth in his worke, from signes and wonders, to plagues and punishments: tenne whereof he bringeth upon Egypt before the Israe∣lites were let goe out of their bondage, (as there are seven plagues, wherewith the spirituall Egypt of Antichrists church is smitten, in Revelat. 16.) These ten plagues, the Hebrew Doctors summe up in tenne letters, the first of all their names, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereby they meane,

Blood: Frogs: and Lice: a Mixed swarme: Murraine that beasts annoyd: Boyles: Haile: and Locusts: Darknesse thicke: and First-borne all destroy'd.

Vers. 19. gathering together] that is, place of ga∣thering, as the Chaldee expounds it: the word

which is used in Gen. 1. 10. and implieth lakes, peoples, pits, ditches, and vessels: as after is explai∣ned in the end of this verse. See also Levit. 11. 36. vessels] this word is expressed in the Chaldee, and is necessarily implyed in the Hebr. as a thou∣sand, 2 Sam. 8. 4. for a thousand charrets, 1 Chron. 18. 4. the first, Mat. 26. 17. for, the first day, Mar. 14. 12. and many the like.

Vers. 20. he lift up] the Greeke explaineth it, [unspec 20] Aaron lift up his rod. to blood:] as the Egypti∣ans had shed the blood of the children of Israel, drowning them in the river, Exod. 1. 22. so in this first plague, God rewardeth that, by turning their waters into blood, which R. Menachem, (on this place) saith, signified mercy turned unto them to judgement. So upon the spiritually Egyptians, (by whose sinne, the third part of the sea became blood, and of other waters, became wormewood: Revel. 8. 8. 11.) there be the like plagues, from the phials (or cups) of Gods Angels, as are here by the rod of Gods messengers: their sea, rivers, and foun∣taines becomming blood: they having shed the blood of Saints and Prophets, and God giving them blood to drinke, for they are worthy: Revel. 16. 3. 6. Of this plague the Psalmist also speaketh, Psal. 78. 44. and 105. 29. Contrariwise, God blesseth his people, by turning for them, the rockes to rivers and fountaines of waters, Psal. 78. 15. 16. and 114. 8. and giving them the water of life to drinke, Ioh. 4. 10. 14. Rev. 22. 1. 17.

Vers. 21. died:] so in Antichrists sea, every li∣ving [unspec 21] soule dyeth, Revel. 16. 3. as by their impietie, they had caused the third part of such to dye be∣fore, Revel. 8. 9. Contrariwise, in the holy land, corrupt waters are healed, the creatures in them live, and fish are multiplied, Ezek. 47. 8. 9. stunke] whereas the waters of Egypt served them for drinke, Ierm. 2. 18. (there being no raine in the Countrey, Deut. 11. 10. 11.) God turning them to stinking blood, and killing the fish: the plague was the more grievous. For fishes were their common food, Numb. 11. 5. the flesh of ma∣ny beasts, they through superstition would not eate of, Exodus 8. 26. so that which the Prophet after threatneth, was now upon them; The fishers mourned, and all they that cast angle into the brookes lamented: and they that spread nets upon waters languished, Esay 19. 8.

Vers. 22. did so] as before in verse 11. They [unspec 22] could by inchantments increase their owne plagues; but not ease themselves: see Exodus 8. 7. 8. But where had they water to turne into blood? either they found some by digging about the river, verse 24. or they had some fetched from another place, as Gosen; see the notes on v. 18. wexed strongs] the Greeke saith, was hardened: see verse 13.

Vers. 23. set not] that is, regarded not, nor cared [unspec 23] for this wondrous plague: so the setting of the heart signifieth carefull regard, Exod. 9. 21. Prov. 22. 17. 2 Sam. 18. 3.

CHAP. VIII.

1, God threatneth Pharaoh, if hee send not Israel a∣way to plague his Realme with frogges. 5, Aaron stretcheth out his hand, and (the second plague) frogs come out of the waters, over all the land. 7, The Ma∣gicians doe the like. 8, Pharaoh sueth to Moses. 12, And Moses by praier removeth the frogs away. 15, Pharaohs heart is hardned. 16, The third plague: dust is turned into lice, on man and beast. 18, The magici∣ans could not doe so; yet Pharaoh is hardned. 20, God threatneth the fourth plague; swarmes of flies upon the Egyptians. 22, exempting Israel in Goshen. 24, The land is corrupted with the swarmes. 25, Pharaoh in∣clineth to let the people goe. 30, Moses by praier re∣moveth the swarmes away. 32, Pharaoh is bardned a∣gaine.

AND Iehovah said unto Moses; Goe [unspec 1] in unto Pharaoh, and say unto him, thus saith Iehovah, send away my people, that they may serve me. And if thou [unspec 2] refuse to send them away, behold, I smite all thy border with frogs. And the river shall [unspec 3] abundantly bring forth frogs, and they shall come up, and enter into thy house, and into thy bedchamber, and upon thy bed, and in∣to the house of thy servants, and upon thy people, and into thy ovens, and into thy troughs of dough. And the frogs shall come [unspec 4] up upon thee, and upon thy people, and up∣on all thy servants. And Iehovah sayd unto [unspec 5] Moses, Say unto Aaron, stretch forth thine hand with thy rod, over the streames, over the rivers, and over the ponds, & cause frogs to come up upon the land of Egypt. And [unspec 6] Aaron stretched out his hand over the wa∣ters of Egypt, and the frogs came up and co∣vered the land of Egypt. And the Magici∣ans [unspec 7] did so with their inchantments, and cau∣sed frogges to come up upon the land of E∣gypt. And Pharaoh called for Moses and [unspec 8] for Aaron, and said, Intreat ye Iehovah that he may take the frogs from me, and from my people, and I will send away the people, that they may sacrifice unto Iehovah. And Mo∣ses [unspec 9] said unto Pharaoh, Glorie over me, when I shall intreat for thee, and for thy servants, and for thy people, to cut off the frogs from thee and from thy houses: onely in the river they shall remaine. And he said, to morrow: [unspec 10] and he said (be it) according to thy word, that thou maist know that there is none like Iehovah our God. And the frogs shall de∣part [unspec 11] from thee, and from thy houses, and from thy servants, and from thy people:

onely in the river they shall remaine. And [unspec 12] Moses and Aaron went out from Pharaoh, and Moses cryed unto Iehovah, because of the frogs which he had put upon Pharaoh. And Iehovah did according to the word of [unspec 13] Moses, and the frogs dyed out of the houses, out of the villages, and out of the fields. And they gathered them together upon heapes, and the land stanke. And Pharaoh [unspec 14] [unspec 15] saw that there was a breathing; and he made his heart heavy, and hearkened not unto them, euen as Iehovah had spoken. And [unspec 16] Iehovah sayd unto Moses, Say unto Aaron, stretch out thy rod, and smite the dust of the land, and it shall be (turned) to lice in all the land of Egypt. And they did so, and Aaron stretched out his hand with his rod, and [unspec 17] smote the dust of the land, and there were lice on man and on beast; all the dust of the land was lice, in all the land of Egypt. And [unspec 18] the Magicians did so with their inchant∣ments, to bring forth lice, but they could not; and there were lice on man and on beast. And the Magicians sayd unto Pha∣raoh, [unspec 19] This is the finger of God: and Pha∣raohs heart waxed strong, and he hearkned not unto them, even as Iehovah had spoken. And Iehovah said unto Moses, Rise up eare∣ly in the morning, & stand before Pharaoh; [unspec 20] lo••, 〈◊〉〈◊〉 commeth forth to the waters; and say 〈◊◊〉〈◊◊〉 him, thus saith Iehovah, Send away my people, that they may serve mee. Else, if thou wilt not send away my people, be∣hold, [unspec 21] I will send a mixed swarme upon thee, and upon thy servants, and upon thy people, and into thy houses; and the houses of the Egyptians shall be full of the mixed swarme, and also the ground where on they art. And [unspec 22] I will marvellously sever in that day the land of Go〈…〉〈…〉 upon which my people standethy that there shall 〈◊〉〈◊〉 mixed 〈◊〉〈◊〉 there, to th•• 〈◊〉〈◊〉 maist〈…〉〈…〉 that I am Iehovah, in the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉. And I will put a 〈◊〉〈◊〉 de 〈…〉〈…〉 people and 〈◊〉〈◊〉 by [unspec 23] people 〈…〉〈…〉 all 〈…〉〈…〉 be. And Iehova•• did 〈…〉〈…〉 there came a heavie [unspec 24] 〈…〉〈…〉 I the house of Pharaoh, and the house of 〈…〉〈…〉 into all the land of Egypt 〈◊〉〈◊〉 land was corrupted by reason 〈…〉〈…〉 Pharaoh [unspec 25] 〈…〉〈…〉 and sayd, 〈…〉〈…〉 the land▪ And Moses said 〈…〉〈…〉 to doe▪ [unspec 26] 〈…〉〈…〉 shall 〈…〉〈…〉 shall 〈…〉〈…〉 of the Egypt〈…〉〈…〉 〈…〉〈…〉 not 〈◊〉〈◊〉 us? We will goe three dayes journey into [unspec] the wildernesse, and sacrifice to Iehovah our God, as he shall say unto us. And Pharaoh [unspec] said, I will send you away, that yee may sa∣crifice to Iehovah your God in the wilder∣dernesse; onely in going you shall not re∣move very farre away: intreat yee for mee. And Moses said; Behold, I goe out from [unspec] thee, and will intreat Iehovah that the mix∣ed swarme may depart from Pharaoh, from his servants, and from his people, to mor∣row: onely let not Pharaoh any more de∣ceive in not sending away the people, to sa∣crifice unto Iehovah. And Moses went out [unspec] from Pharaoh, and intreated Iehovah. And Iehovah did according to the word of Mo∣ses; and hee removed the mixed swarme from Pharaoh, from his servants, and from his people; there remained not one. And [unspec] Pharaoh made his heart heavy at this time also, and sent not away the people.

Annotations.

ABundantly bring] This word is used in the [unspec] creation, Gen. 1. 20. that which then was a blessing, is here turned to a curse. And this se∣cond plague, even as the former, God raiseth from the waters: the next is from the earth, verse 16. this is threatned before it was inflicted; the next is not so. house] The Greeke Interpre∣ters understood one for many, translating houses, chambers &c. which the Hebrew also may imply: see Gen. 3. 2. and upon] or, and into (the houses of) thy people: in this sense the Greeke translateth it. ••roughes of dough] or (as the Greeke ex∣pounds it) lumpes of dough: which the word seem∣eth properly to meane, in Exodus 12. 34. This was one of the particulars in which God threat∣neth the transgressours of his law, to curse them, Deut. 28. 17.

Vers. 4. upon thee] or, against thee: This signifieth [unspec] the greatnesse of this plague, invading not onely their houses, beds, pantries, &c. but the Egypti∣ans themselves: whom neither doores, gates, walles, nor weapons, could defend from those sil∣ly creatures. By expressing these persons, the ex∣empting of Israel seemeth to be implyed▪ as after in plaine 〈◊〉〈◊〉, verse 22. And in Psal. 78. 12. 43. these wonders are said to be done in Tsoan (or T••∣nis) a region in Egypt, which was distinct from Goshen, where Israel dwelt.

Vers. 6. the frog] put generally for frogs; with [unspec] multitudes whereof God plagued he Egyptians, and as it is said in Psal, 78. 45. corrupted (or de∣stroyed) them. Frogs are loathsome and trouble∣some creatures, and by Gods law uncleane, and abominable, Levit. 11. 12. 23. and by frogs, else-where the Holy Ghost signifieth, the uncleane spi∣rits

of devills, which comming out of the mouth of the Dragon, Beast, and False Prophet, (as here they came out of streames, rivers, and Ponds,) goe to the kings of the earth, (as these did into kings chambers, Psal. 〈◊〉〈◊〉. 30.) to gather them to the battle of the grean day of God almighty, Rev. 16. 13. 14. Plime (in his ••at. Historie, booke. 8. c. 29.) speaking of no∣table documents of destruction by contemptible creatures, mentioneth a citie in France, that was (of old) driven away by frogs.

V. 7. did so] or, did likewise: see Exod. 7 11. 22.

V. 8. that he may take away] or, and let him remove: [unspec 7] [unspec 8] by this Pharaoh acknowledgeth both the grie∣vousnesse of this plague, (for he requested not the like for the first of the blood, Exod. 7. 23.) and that his Magicians could adde unto his plagues, but were not able to deliver him from any. Wherfore he is now forced to seeke helpe of that God, whom before he would not know, Exod. 5. 2. And when the Philistines land was plagued with mice, (as E∣gypt was now with frogges) they by counsell of their soothsayers, sent a sin-offring to the God of Israel, that they might be healed: and shunned hardnesse of hart, taking warning by this Pharaoh and the Egyptians, 1 Sam. 6. 2. 3. 6.

V. 9. Glorie over me.] in appointing me the time [unspec 9] when I shall intreat for thee: so the Greeke transla∣teth it, Appoint unto mee when I shall pray; and the Chaldee paraphraseth, Aske for thee a powerfull worke, and give thou the time, &c. The Hebr. pro∣perly signifieth to glorie over, or, to vaunt ones selfe against another: as Iudg. 7. 2. Esay 10. 15. In this speech Moses shewed both great faith in God, and humilitie towards the king. cut off] that is, de∣stroy, or kill. vers. 13. onely] or, as the Greeke translateth, but in the river. So Moses limiteth the measure of the release, the time he leaveth to Pharaohs choise, who by seeing the remainders of both plagues, (that frogs were in the river where fish had been before, Exod. 7. 21.) might be the more moved to keepe his promise, in letting Israel go. Therefore this deliverance is called but a brea∣thing, v. 15.

V. 12. because of] or, concerning the word (or busines, as the Chaldee translateth it) of the frogs: which the Gr. interpreteth, for the limited ending of the frogs, as he had appointed to Pharaoh. he had put] that is, God had laid as a plague: or, w^ch Moses had put un∣to Pharaoh, for choise of the time, v. 9. The Gr. fa∣voreth this latter sense; so do the words following.

V. 14. upon heaps] or, many heaps: Hebr. heapes, [unspec 14] heaps: of which phrase, see Gen. 14. 10. stanke] with dead frogs, as the river did before with dead fish, Exod. 7. 21. The Chaldee translateth, they stank upon the land. Hereby God recompensed the Egyp∣tians sin, in whose eies the savour of Israel did stink before, Exod. 5. 21. and there remained as yet a memoriall of their plague, the stinke wherof came up into their nostrils: and the ill favour of such un∣cleane spirits as were figured by these frogs, (Rev. 16. 13. 14.) is signified. The like is prophesied con∣cerning the Locusts, in Ioel. 2. 20. and the armie of Gog, Ezck. 39. 11. and all other enemies of the Church, Esay 34. 3.

V. 15. a breathing] or respiration, in Gr. a refre∣shing: [unspec 15] that 〈◊〉〈◊〉, some inlargement & respit from the plague, whe〈…〉〈…〉 with he was before so straitly afflic∣ted. The like word is used in Esth. 4. 14. heavy] unfit to understand, o••••y 〈◊〉〈◊〉 to the word of God: see Exodus 7. 14. Thus neither the laying on of the plague, nor taking it off, could worke any good in Pharao〈…〉〈…〉 let favour bee shewed to the wicked, yet will hee not lea••••e righteousnesse, Esay 26. 10.

V. 16. thy rod:] the Gr. addeth, with thy hand, w^ch [unspec 16] the Heb. also expresseth in v. 17. And so in Exod. 10. 21. where Moses is bidden stretch, out his hand, seemeth to be meant his rod withall. Of this third plague, God gave Pharaoh no warning aforehand, as he did of the other two: but hastened his punish∣ment, as his sins increased; & bringeth this plague from the earth, which was neerer unto them than the waters. So of the fourth and fifth plagues, God gave thē warning beforehand; but not of the sixt, Exod. 9. 8. againe, of the sevēth & eighth plagues, he warned them, but not of the ninth, Exo. 10. 21. & at the tenth plague, the Israelites are sent away, Exod. 12. Moreover, these three first plagues, w^ch were from the waters and earth, cameby Aarons hand stretching out the rod, Exod. 7. 19. & 8. 5. 16. three which were from the heavens and aire, came by Moses stretching out his hand and rod, as the Haile, Exod. 9. 22. 23. the Locusts, Exod. 10. 12. 13. and the Darknesse, Exod. 10. 21. 22. Three came without the hand, either of Moses or Aaron, as the Mixed swarme, Exo. 8. 21. 24. the Murraine, Exod. 9. 3. ••and the death of the First borne, Exodus 12. 29. and one was by Moses hand, but not with the rod; as the plague of Boiles, Exodus 9. 8. 10.

V. 17. there were lice] Hebr. there was the lowse; [unspec 17] put generally for the multitude of this vermine; which being of the least sort of Gods creatures, did greatly plague the proud nation. This David re∣hearseth, among other Gods wonders in Egypt, Psal. 105. 31. Humane writers doe record, that the Priests of Egypt did shave their whole bodies, every third day, lest any lowse, or other filth, should breed up∣on them that served their gods, Herodot in Euterpe. So, with things which they superstitiously loath∣ed, did God plague them. The Greeke calleth this plague Sknipes, which are a kinde of small sting∣ing gnats: but by the Chaldee and others, they were lice.

V. 18. did so] that is, endevored to doe so, but could [unspec 18] not: and when men are said to doe things above their ability, it meaneth their labour and ende∣vour thereto: as Matt. 7. 13. enter in at the strait gate: that is, strive to enter, Luk. 13. 24.

V. 19. the finger:] that is, the worke, Spirit and po∣wer [unspec 19] of God; who is said, after the manner of men, to doe things by his hand and finger, Psam. 102. 26. and 8. 4. & 109. 27. 1 Sā 6. 9. To this speech Christ hath reference, when he refuted those that with∣stood his miracles, as these Magicians did Moses; If I with the finger of God cast out devils, Luk. 11. 20. which another Evangelist explaines to bee the spi∣rit of God, Matt. 12. 28. Here the cōfession of Iannes

and Iambres (of whom see before in Exodus 7. 〈◊〉〈◊〉.) condemned Pharaoh and themselves: that in further resistance, they manifested their folly unto all men; as 2 Tim. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 9. The Chaldee expoundeth their speech thus; it is a plague from before the Lord.

Vers. 20 stand] or present thy selfe. [unspec 20] [unspec 21]

V. 21 a mixed swarme] of flies, wasps, hornets; or as somethinke, of wilde beasts, serpents, mice, and the like. The Hebrew and Chaldee words, signifie onely a mixed multitude; but shew not of what creatures. The Greeke now extant, hath Kunomnia, that is, the Dog flye: Hierom saith, of old the Lxxij. Interpreters called it Koinomuia, and Aquila translated it Pammuia; that is, the com∣mon, or, all sorts of flies. The Chaldee paraphrase on Psalme 78. 45. expoundeth it a mixed swarme of wilde beasts of the field; so the latter Hebrewes, as Aben Ezra, and Sol. Iarchi (on Exodus 8.) name them, Lyons, Wolves, Beares, Leopards; and all kindes of evill beasts, Serpents, and Scorpions. With whom accordeth Philo, (or the author of the booke of Wisdome) who saith, that as the Egyp∣tians worshipped Serpents void of reason, and vile beasts; so God sent a multitude of unreasonable beasts upon them for vengeance, for the Lord wanted not meanes (as he saith) to send among them a multi∣tude of Beares, or fierce Lions, or unknowne wilde beasts full of rage, newly created, breathing out either a fiery vapour, or filthy sents of scattered smoake, &c. Wisd. 11. 15. 17. 18. As in Exodus 12. 38. gne∣reb is used for a mixed multitude of people of sun∣dry nations: so gnarob here seemeth to intend, not one, but many sorts of creatures, flying, or run∣ning: and such they were as did eate (or devoure) the Egyptians, Psalme 78. 45. and corrupted (or destroyed) the land, Exodus 8. 24. and because hee saith, their houses should bee full of them, I thinke rather they were small creatures, than Lyons, Beares, or the like.

Vers. 22. will marvellously sever,] will separate and exempt in a marvellous and glorious manner: [unspec 22] wherefore the Greeke expoundeth it, paradoxaso, that is, I will marvellously glorifie, or miraculously honour. See Exodus 33. 16. Goshen] in Greek Gesem: a province in Egypt, where Israel dwelt: see Gen. 45. 10. standeth] that is, staieth or ta∣rieth, from being sent away to serve me: as Exodus 9. 28. or, standeth, that is, dwelleth. in the midst] The Greeke translateth, ruling all the earth, (or land.)

Vers. 23. a redemption:] that is, as the Greeke translateth, a division (or distinction:) whereby it [unspec 23] shall appeare that I doe redeeme and save them from this plague. The Chaldee explaineth it thus, I will put a redemption to my people, and upon thy peo∣ple I will bring a plague. So in Psalme 111. 9. he sent a redemption to his people: and herein Gods grace in Christ was figured; for by him, God hath made a redemption for his people, Luk. 1. 68.

Vers. 24. did so,] he said, and there came a mixed swarme, Psal. 105. 31. which here Moses calleth [unspec 24] heavy or grievous: both for the multitude of these noysome creatures, (as the Greeke interpieth the word;) and for the hurt which they did to the people and) and which was corrupted, or, (as the Greeke saith) destroyed by them.

Vers. 26. not meet:] or, not right, as being not so [unspec] appointed of God, who called into the wildernes, Exod. 3. 18. The Greeke translateth, it cannot so be done. the abomination:] that is, the beasts which the Egyptians doe worship, and doe ab∣horre to kill, or to see killed for sacrifice. And the sentence twice repeated, may imply two senses; 1. Shall we sacrifice to our God such things as the Egyptians sacrifice? that would bee abomination to the Lord. 2. Or shall we sacrifice such things as God requireth? that would be an abomination to the Egyptians. The Greeke translateth plurally, abominations; & the Chaldee explaineth it thus; for the beasts which the Egyptian worshippeth, we shall of∣fer for sacrifice: loe, shall we sacrifice the beasts which the Egyptians worship, &c. The Scripture often calleth the Gods, and services of the heathens, abo∣minations; as Deut. 7. 25. and 12. 30. 31. 2 King. 23. 13. Ezra 9. 1. Esay 44. 19. Now the principall sacrifices of the Hebrewes, were Oxen and Sheep, Gen. 15. 9. and all sheepe-keepers were an abomi∣nation to the Egyptians, Gen. 46. 34 for (as humane writers doe record) they that kept in the Temple of Iupiter Thebanus, or dwelt in that province (in the land of Egypt) they all abstained from sheepe, and sacrificed goats: and those Thebane Egyptians killed no rammes, but counted them holy; and they had an image of Iupiter with a rammes face. Like∣wise the Egyptians might sacrifice no cowes because they were consecrated unto Isis; whose image also they had, like a woman with cowes hornes; and all the Egyptians reverenced cowes above all of other cattle; as witnesseth Herodotus in his historie, booke 2. and and other writers testifie the like things of them: as Plutarch in his booke of Isis and Osiris. will they not stone us?] meaning, doubtlesse they will Therefore the Greeke translateth, we shall be stoned and the Scripture it selfe often resolveth such que∣stions, by affirmations: as is shewed on Gen. 4. 7. and 13. 9.

Vers. 27. shall say:] for they knew not how [unspec] they should serve the Lord, till they came thither, Exod. 10. 26. The Greeke translateth, hath said, re∣ferring it to that generall precept, in Exod. 5. 1. 3.

Verse 28. not remove very farre:] or, not in any [unspec] ease remove farre: Hebrew, removing farre, not re∣move farre: of which phrase, see Gen. 2. 17. intreat ye:] Greeke, pray ye therefore for me unto the Lord: meaning that the plague might bee taken away, as verse 8. and 29. So Simon Magus reque∣sted the prayer of Peter, Act. 8. 24.

Vers. 29. that the mixed swarme may] or as the Greeke translateth, and the mixed swarme shall de∣part: [unspec] for these two phrases are used indifferently, as one Evangelist writeth, and the inheritance shall be ours, Mark. 12. 7. another saith, that the inheri∣tance may be ours, Luk. 20. 14. See also the notes on Gen. 27. 4. and 12. 12. Herein Moses sheweth great faith, that his praier shold be granted. any more deceive] Heb. adde to deceive; or, to mock, as the word signifieth, 1 Kin. 18. 27. this he said, because he had

promised the like before, verse 8. but, God will not be mocked, Gal. 6 7. Iob 13 9.

V. 32. made heavy by hardning his heart against the Lord: see verse 15. and chap. 7. 14. [unspec 32] sent not] is the Greek are; he would not send. And often when things are denied to be done, it implieth an unwillingnesse: which the Holy Ghost sometime explaineth; as David removed not the Arke, 1 Chro. 13. 13. that is, he would not remove it, 2 Sam. 6. 10.

CHAP. IX.

1. God threatneth the fift Plague, the murraine of cattell, 4 but exempteth Israel. 6 The Egyptians cat∣tell die: 7, yet Pharaoh is harned. 8, God bringeth the sixt plague, boyles upon man and beast: 11, so that the Magiciās cannot stand before Moses: 12, yet Pharaohs heart is hardned. 13, God threatneth Pharaoh more severely. 22, The seventh plague of hayle and fire, fal∣leth upon men and beasts, and fruits of the earth. 27, Pharaoh confesseth his sinne, and sueth to Moses; 33, who praieth to God, and the plague ceaseth: 34, where∣upon Pharaohs heart is hardned yet more.

AND Iehovah said unto Moses; Goe [unspec 1] in unto Pharaoh, and speake unto him, Thus saith Iehovah the God of the Hebrewes, Send away my people, that they may serve me. For if thou refuse to send [unspec 2] [unspec 3] them away, & thou still wilt hold them: Be∣hold, the hand of Iehovah is upon thy cattel which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheepe: a very grievous mur∣raine. And Iehovah will marvellously sever [unspec 4] betweene the cattell of Israel and the cattell of Egypt; and there shall not dye any thing of all that is the sons of Israel. And Iehovah [unspec 5] appointed a set time, saying, To morrow Ie∣hovah will doe this thing in the land. And [unspec 6] Iehovah did this thing on the morrow, and all the cattle of the Egyptians dyed, but of the cattell of the sons of Israel died not one. And Pharaoh sent, & behold, there was not any one of the cattell of Israel dead: and the [unspec 7] heart of Pharaoh was made heavy, and hee sent not away the people. And Iehovah [unspec 8] said unto Moses and unto Aaron, Take to you your hands full of ashes of the fornace, and let Moses sprinkle it towards the hea∣vens, in the eyes of Pharaoh. And it shall be (turned) to small dust, upon all the land of [unspec 9] Egypt; and it shall bee upon man and upon beast, to a boile breaking forth with scalding blaines, in all the land of Egypt. And they [unspec 10] tooke ashes of the fornace, and stood before Pharaoh, and Moses sprinkled it towards the heavens, and it was boyle 〈◊〉〈◊〉 standing blaines breaking forth up on man and upon beast. And the Magicians could not stand before Moses, because of the boyle; for the [unspec 11] boyle was upon the Magicians, and upon all the Egyptians. And Iehovah made strong [unspec 12] the heart o•• Pharaoh, and he 〈◊〉〈◊〉 not unto them, even as Iehovah had spoken unto Moses. And Iehovah said unto Moses, Rise [unspec 13] eately in the morning, and stand before Pha∣raoh, and say unto him, Thus saith Iehovah, the God of the Hebrewes; Send away my people, that they may serve me. For at this [unspec 14] time I will send all my plagues into thy hart, and upon thy servants, and upon thy people, that thou maist know that there is none like me in all the earth. For now 〈◊〉〈◊〉 sent out my [unspec 15] hand, and I had smitten thee and thy peo∣ple with the pestilence, and thou hadst beene cut off from the earth. But in very [unspec 16] deed, for this have I raised thee up, for to shew in thee my power, and that my name may be declared in all the earth. As yet exal∣test [unspec 17] thou thy selfe against my people, that thou wilt not send them away? Behold, I will [unspec 18] raine, about this time to morrow, a very hea∣vie haile, such as hath not beene the like in E∣gypt since the day it was founded, even un∣till now. And now send and speedily gather [unspec 19] thy cattell and all that thou hast in the field: every man and beast which shall bee found in the field, and shall not bee gathered into the house, the haile shall even come downe upon them, and they shall die. Hee that fea∣red [unspec 20] the word of Iehovah, amongst the ser∣vants of Pharaoh, made his servants and his cattell flie into the houses. And hee that set [unspec 21] not his heart unto the word of Iehovah, he left his servants and his cattell in the field. And Iehovah said unto Mosis, Stretch forth [unspec 22] thine hand towards the heavens, and there shall bee haile in all the land of Egypt, upon man and upon beast, and upon every herbe of the field, in the land of Egypt. And Mo∣ses [unspec 23] stretched forth his rod towards the hea∣vens, and Iehovah gave voices, and haile; and fire went upon the ground: and Ieho∣vah rained haile upon the land of Egypt. And [unspec 24] there was haile, and fire catching it selfe among the haile, very heavie, such as there was not the like in all the land of Egypt, since it was a nation. And the haile smote [unspec 25] in all the land of Egypt, all that was in the field, from man even unto beast: and the haile smote euery herbe of the field, and brake every tree of the field.

〈◊〉〈◊〉 the 〈◊〉〈◊〉 of 〈◊〉〈◊〉, where the [unspec 26] 〈…〉〈…〉 And P〈…〉〈…〉 and called for M••ses and for [unspec 27] 〈◊〉〈◊〉, and said 〈…〉〈…〉, I have sinned th•••• 〈◊〉〈◊〉: 〈…〉〈…〉 and 〈◊〉〈◊〉 and my peo∣pl•• 〈◊〉〈◊〉 quicked▪ 〈…〉〈…〉, for 〈◊〉〈◊〉 is [unspec 28] 〈◊〉〈◊〉, that 〈◊◊〉〈◊◊〉 no 〈◊〉〈◊〉 voices of God, 〈◊〉〈◊〉, and I will send you away, and 〈◊〉〈◊〉 shall 〈…〉〈…〉▪ And Moses said [unspec 29] u〈…〉〈…〉, When b〈…〉〈…〉 ••one out of the citie, I will 〈◊◊〉〈◊◊〉 my hands unto Ieho∣vah▪ the voices shall cease, and the haile shall be no more; that thou ••••ist know that the earth is Iehovahs. But thou and thy ser∣vants▪ [unspec 30] I know that ye will not yet feare be∣fore Iehovah God. And the flaxe and the ba••ey was smitten, for the barley was in the [unspec 31] eare, and the flaxe was bolled. But the wheat and the 〈◊〉〈◊〉 were not smitten, for they were [unspec 32] hidden. And Moses went out of the citie, from Pharaoh, and spread abroad his hands [unspec 33] unto Iehovah; and the voices and the haile ceased, and the raine was not poured upon the earth. And Pharaoh saw that the raine, and the haile, and the voices were ceased; & [unspec 34] he added for to sin, & made heavie his hart, he and his servants. And the heart of Pha∣raoh waxed strong, and hee sent not away [unspec 35] the sons of Israel, even as Iehovah had spo∣ken, by the hand of Moses.

Annotations.

HEbrewes] in Chaldee, Iewes: so in v. 13. and usually in other places. For they which of [unspec 1] old were called Hebrewes of Heber the Patriarch, Gen. 14. 13. were after called Iewes, E••th. 3. 6. of Iu••as the Patriarch, Iakobs fourth sonne: see Gen. 29. 35. and 49. 8.

V. 3. the ••and] The Chaldee expounds it, a plague f••om before the Lord. sheepe] or flocks, both sheep [unspec 3] and goats. gri••v•••••• 〈◊〉〈◊〉] or heavie pesti∣l••••••••▪ the Chaldee and the Greeke calleth it, a ve∣ry great death. See the notes on Exod. 5. 3. for it is the same word therensed.

V. 4. sever] In the Greeke, will glorifie: see Exod. 8. 22. any thing] Hebr. a word; that is, ought 〈◊〉〈◊〉 [unspec 4] may be spoken of; 10 word, is for thing, in v. 5. & 6.

V. 6. all the cattell] that is, of all sorts some: for other some renamed for an after plague, v. 19. 25. [unspec 6] And this was the fift judgement, of which Asaph saith, God weighed out 〈◊〉〈◊〉 path to his anger, &c. and gave up their beasts to th•• ••••••rraine, (or pestilence:) Psal. 78. 50.

V. 7. made heavie] and so, obstinate: see Exodus 〈◊◊〉〈◊◊〉. [unspec 7]

Ver. 8. your hands full] Hebrew, the fulnesse of your 〈◊〉〈◊〉▪ Here againe, the sixt plague is brought upon [unspec 8] Egypt, without warning given them before: see the notes on Exod. 8. 16. ••s••es] or, embers. The matter of this plague is from the fire; as of the for∣mer, from the earth and water; of the next from the aire. the heavens] as signifying this punish∣ment to come upon them from God above; in spe∣ciall manner. to a boyle] or, as the Greeke tran∣slateth, boyles or sores, bo••ches. Of such oft times le∣prosie did breed, as Lev. 13. 18. 19. 20. scalding blaines] or, ••••yling blisters, a word not used but in this Egyptian plague, and it was an extraordinary & uncurable byle, such as Moses threatned among other curses, for the breach of Gods law, Deut. 28. 27. the Lord will smite thee with the boyle of Egypt, &c. wherof thou canst not be healed. The Holy Ghost expresseth it in Greeke, by an evill and a malignant boyle, Rev. 16. 2.

V. 10. it was] or there was, as the Greeke transla∣teth there were boyles. Thus the plagues come nee∣rer unto Pharaoh, to his skin and flesh: but grea∣ter follow, even into his heart, v. 14. Vnto this sixt plague of Egypt, answereth the first plague of the spirituall Egypt, where there was an evill and malig∣nant boyle, upon the men which had the marke of the beast, and which worshiped his image, Rev. 16. 2.

V. 11. couldnot stand] as hitherto they had with∣stood Moses, and Pharaoh would have had them done so stille•• but now their follie was manifested un∣to all men: see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with, Rev. 6. 17. where it is said, the great day of the Lambes) wrath is come and who shall be able to stand?

Ver. 12. made strong:] and as the Greeke transla∣teth it, hardned. See Ex••d. 4. 21. A like event is seene in the latter Egyptians; they blaspheme the God of heaven, for their paines and for their boyles; but re∣pent not of their workes, Rev. 16. 11.

Vers. 15. I send out my hand] by the pestilence or mu••raine among the beasts, v. 3. 6. and I had smitten thee with the same pestilence; and thou hadst beene cut off, for so thy sinnes deserved; but for another cause, (which after is declared in v. 16.) I have spa∣red thee. This seemeth to be the proper meaning of these words. Otherwise taking the time past, for that which is to come, (for more certainty) it may be read, I will send, namely, if thou submit not. And so the Greek expounds it, I will send; and the Chaldee thus, for now it is neere before me, that I will send out my powerfull plague. pestilence] in the Greeke and Chaldee, death.

V. 16. But in very deed] or, And verily. for this] the Apostle (Rom. 9.) addeth a word of intention, for this same: meaning cause, or purpose; as the Greeke expounds it, for this cause. raised thee up] so the Apostle (in Rom. 9. 17.) expounds the Hebr. I have made thee stand up; or I have constituted (and se••) thee. The common Gr. version hath, thou hast beene reserved (or kept alive) which thought it be true, yet doth it not express the whole meaning of God, who had not onely kept him alive frō the former plagues, but even raised, set and constitu∣ted him for a vessell of wrath; and an example of Gods justice and ••eve••itie; as Paul applieth it to that argument. And that standing may imply the constitution or being of a thing, the Scripture

elsewhere sheweth; as where one Prophet saith, the Angell of the Lord stood by the threshing floore, 1 Chron. 21. 15. another saith, the Angell was by it, 2 Sam. 24 16. for to shew] or, that I may shew: as Paul explaineth it. See the notes on Gen. 6. 19. in thee:] or, shew thee: but both the Greeke translation and the Apostle (Rom. 9. 17.) addeth the word in. Which is often to bee obser∣ved in words compounded as this is; as Gen. 30. 20. dwell with me, Psal. 5. 5. so journe with thee, Psal. 42. 5. resorted with them; Sinne against me, Prov. 8. 36. and sundry the like. bee declared] Hebr. for to declare (or tell) my name: See the notes on Gen. 6. 20. The Chaldee translateth, that they may declare the power of my name. From hence the A∣postle inferreth, Therefore God hath mercie on whom he will; and whom he will he hardneth, Rom. 9. 18.

Vers. 18. about this time:] Greeke at this houre, [unspec 18] (or time) for the Greeke useth these two indiffe∣rently; as, In that houre, Luk. 10. 21. whereas Mat∣thew saith, In that time, Matt. 1••. 25. very heavy,] or, vehemently weighty; that is, sore and grie∣vous. This plague proceedeth from the ayre as the former did from other elements. founded] that is, the foundation of it laid: as the Greeke saith, created.

Vers. 19. speedily gather] gather for to flee, or to re∣tire, as the word signifieth, Ier. 4. 6. and 6. 1. This [unspec 19] warning, as it implyed great danger to come; so, no lesse mercie in God, towards such ill deserving people. even come downe] Hebrew, and shall come downe, and they shall dye; meaning with the haile, so soone as it should fall.

Vers. 20. made to flie,] the Greeke and Chaldee [unspec 20] translate, gathered; this explaineth the former word, in verse 19.

Verse 21. set not his heart,] that is, regarded not. [unspec 21] See Exod. 7. 23. he left,] or, he also left. But the word also (or and) may be omitted, as is shew∣ed on Gen. 8. 6.

Vers. 23. gave voices,] that is, sent noyses of thun∣der: [unspec 23] so the Scripture elsewhere speaketh of the voice (or noise) of thunder, Rev. 6. 1. and thunders uttered their voices, Revel. 10. 3. And although sometime voices and thunders are mentioned di∣stinctly, as in Rev. 4. 5. and 8. 5. yet here by voices, seeme to be meant thunders. So at the giving of the Law, Exod. 19. 16. and 20. 18. haile] with such God killed also the Canaanites, Ios. 10. 11. And unto Iob he saith; Hast thou seene the treasures of the Haile, which I have reserved against the time of trouble, against the day of battell and war? Iob. 38. 22. 23. Vnto this seventh plague of Egypt, the Lord compareth the seventh plague of the Antichristi∣ans; where, upon the viall poured out into the aire, there were voices, and thunders, and lightnings, and earthquake, such as was not since men were upon the earth, and a great haile of talent weight fell upon men, for which they blasphemed God, Rev. 16. 17. 18. 21. fire went,] that is, ranne along on the ground, as the Greeke translateth it; which was extraordinary and most terrible: so that not the haile onely, but the lightnings and fierie flames, consumed their cat∣tle; as the Psalmist witnesseth, Psal. 78. 47. 48. and 105. 32. 33. So in other judgements, haile and fire is mentioned, in the destruction of Davids ene∣mies, and of the Assyrians, Psal. 18. 13. 14. 15. Esay 30. 30. 31.

Vers. 24. catching it selfe;] that is, one flash of [unspec 24] lightning taking hold of another, & so the flames infoulding themselves, did increase and burne more terribly. This word is used onely here, and in Ezek. 1. 4. The Greeke translateth it, inflaming, (or setting on fire, which word the Apostle useth, I am. 3. 6.) and so the Chaldee saith, inflaming it selfe. And David calleth it, fire of flames, Psal. 1 5. 32. a nation] or, to a nation: which the Greek explaineth, since there was a nation upon it. A like phrase is in Re 16. 18. since men were upon the earth.

Ver. 25. from man &c.] that is, both men & beasts. [unspec 25] every tree] the Gr. saith, all the trees, meaning of all sorts; for there were some left remaining for an after plague, Exod. 10. 5. A like phrase is in Act. 10. 12. all four footed beasts &c. & before in verse 6.

Vers. 26. no haile] So God had preserved them [unspec 26] from former plagues, v. 6. and ch. 8 ver 22. and so God promiseth to preserve his people in quiet rest∣ing places, when it shall haile on the forrest, Esa. 32. 18. 19.

Ver. 28. for it is enough,] or, and let it be enough: [unspec 28] so the Greeke Interpreters tooke it, t••anslating, and let it cease. voices of God,] that is, thunders from God, or mighty loud thunders: as mountaines of God, Psal. 26. 7. are high and strong mounts; see the notes on Gen. 30. 5. and 23. 6. The Greeke retai∣neth the Hebrew phrase. no longer stay] Hebr. ye shall not adde to stand: that is, to stay, or remaine, as the Greek translateth: or as the Chaldee expounds it, be delaied.

V. 29. my hands] Hebt. my palmes; that is, as the [unspec 29] Chaldee explaineth it, my hands in prayer. So in v. 33. The spreading out of the palmes of the hands, was a common gesture used in prayer, as kneeling also was; signifying a desire that they might receive from God, the things they craved: so Salomon did when he prayed, 2 Chron. 6. 13. and David, Psal. 143. 6. and Ezra, Ezr. 9. 9. and others, Iob 11. 13. Like this was the lifting up of the hands; where of see Exod. 17. 11. is Iehovah's] or belongeth to Iehovah, as the Creator, Possessor, Governor of all things; doing whatsoever he pleaseth, in heavens, earth, seas, &c. Psal. 135. 6. Of this sentence there is often mention and great use in the Scriptures: see Deut. 10. 14. 15. Psal. 24. 1. &c. 1 Cor. 10. 26. 28.

V. 30. will not yet feare] this the event shewed to [unspec 30] be true, v. 35. Hereby it appeareth, that the pray∣ers of the faithful may remove temporary plagues, even from the wicked and impenitent. Compare 1 King. 18. 42. 45. Exod 32 11. 14. 34. 35.

V. 31. in the eare] the Hebrew Abib, signifieth a [unspec 31] greene eare of corne with the stalke, Levit. 2. 14. Of it, the month when corde was newly ripe, is called Abib, where of see Exod. 13. 4. bolled,] or in the stalke: the Greeke translateth it seeding.

V. 32. ••ye:] or the graine called Zea, or Spelt, [unspec 32] in Hebrew Cussemeth: of this is mention also in Ezek. 4. 9. Esay 28. 25. The Hebrew Doctors count it a kinde of wheat: as Maimony sheweth in

treat of Leven, ch. 5. S. 1. hidden:] Hebrew darke, or, obscure, that is, hid under ground, not to be seen: the Greeke translateth it, lateward.

Vers. 33. haile ceased] This sheweth the effect [unspec 33] of Moses faith and prayer: the Apostle noteth the like of Elias, who prayed, and it rained not on the earth by the space of three yeeres and sixe moneths: and he prayed againe, and the heaven gaveraine. Iam. 5. 17. 18. This is written for our comfort, for they were men, subject to like passions as we are. The same is to be observed in Exod. 10. 18. 19. and the other plagues which Moses by prayer tooke away.

Vers. 34. made heavie] that is, obstinate and hard. See Exod. 7. 14. [unspec 34]

Vers. 35. waxed strong] was made fast and hard: see Exod. 4. 21. by the hand] that is, by the mi∣nisterie [unspec 35] or prophesie of Moses, who had signified so much before, verse 30. So Gods word came by the hand of Haggai. Hag. 1. 1. by the hand of Mala∣chy, Mal. 1. 1. and by the hand of all the Prophets, 2 King. 17. 13. that is, by them as his ministers and instruments. And the hand of the Lord, sometime is the spirit of prophecie, 2 King. 3. 15.

CHAP. X.

1. God sheweth Moses wherefore he hardned Pha∣raohs heart. 3, Locusts are threatned to bee sent. 7, Pharaoh, moved by his servants, inclineth to let Israel goe, but changeth his minde. 12, The eighth plague, Locusts come upon Egypt. 16, Pharaoh confesseth his sinns, asketh forgivenesse, and desireth Moses prayer. 19, The Locusts are taken away, and Pharaohs heart is hardened. 21, Darkenesse, the ninth plague, is sent upon Egypt. 24, Pharaoh would send Israel away, but stay their cattell. 25, Moses refuseth to leave a hoofe behind. 27, Pharaoh is hardned, and forbiddeth Moses, on paine of death, to see his face any more.

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

AND Iehovah said unto Moses; Goe in unto Pharaoh, for I have made [unspec 1] heavie his heart, and the heart of his seruants, that I may set these my signes in the midst of him. And that thou maist tell [unspec 2] in the eares of thy sonne, and of thy sonnes so••••e; the things which I have wrought in Egypt, and my signes which I have put a∣mongst them; and that ye may know that I am Iehovah. And Moses and Aaron came in unto Pharaoh, and sayd unto him, Thus [unspec 3] saith Iehovah, the God of the Hebrewes; How long re••usest thou to humble thy selfe before mee? Send away my people, that they may serve mee. For if thou refuse to send away my people, behold, I bring to [unspec 4] morrow the Locusts into thy coast. And they shall cover the eye of the earth, and one shall not bee able to see the earth: and they shall eate the residue of that which is escaped, which remaineth unto you from the haile; and shall eate every tree which groweth for you, out of the field. And they [unspec] shall fill thy houses, and the houses of all thy servants, and the houses of al the Egyptians; which thy fathers, and thy fathers fathers have not seene, since the day that they were upon the earth, unto this day: and he turned himselfe, and went out from Pharaoh. And [unspec] Pharaohs servants said unto him, How long shall this man be a snare unto us? send away the men, that they may serve Iehovah their God: knowest thou not yet that Egypt is destroyed? And Moses and Aaron were [unspec] brought againe unto Pharaoh; and hee said unto them, Goe serve Iehovah your God: who and who, are they that shall goe? And [unspec] Moses said, We will goe, with our yong and with our old, with our sonnes and with our daughters, with our flockes and with our herds, will we goe, for we have a feast of Ie∣hovah. And he said unto them, Let Ieho∣vah be so with you, as I will send away you, and your little ones: see to it, for evill is be∣fore your faces. Not so; goe now yee men, [unspec] and serve Iehovah, for that you did request: and he drove them out from Pharaohs pre∣sence. And Iehovah sayd unto Moses; Stretch out thy hand over the land of E∣gypt, for the Locusts, that they may come up upon the land of Egypt, and eate every herbe of the land, all that the haile hath left. And Moses streched out his rodde over the [unspec] land of Egypt, and Iehovah brought an East wind upon the land, all that day, and all the night: the morning was, and the East wind brought up the Locusts. And the Locusts [unspec] went up over all the land of Egypt, and rested in all the coasts of Egypt, exceeding heavie; before them there were no such Locusts as they, and after them shall no such be. And they covered the eye of all [unspec] the earth, and the land was darkned; and they did eate every herbe of the land, and all the fruit of the trees, which the haile had left; and there remained not any greene thing in the trees, or in the herbes of the field, in all the land of Egypt. And Pha∣raoh [unspec] hastened to call for Moses and for Aa∣ron; and he said, I have sinned against Ie∣hovah your God, and against you. And now [unspec] forgive I pray thee my sinne, onely this once, and intreat ye Iehovah your God, that he may take away from me this death only. And he went out from Pharaoh, and intrea∣ted [unspec] Iehovah. And Iehovah turned a ve∣hement strong sea wind, and tooke away the

Locusts▪ and fastened them to the red sea: there remained not one Locust in all the coast of Egypt. And Iehovah made strong [unspec 20] the heart of Pharaoh, and hee sent not away the sonnes of Israel. And Iehovah said unto [unspec 21] Moses; Stretch out thy hand toward the heauens, and there shall bee darkenesse over the land of Egypt, that one may feele the darkenesse. And Moses stretched out his [unspec 22] hand toward the heavens, and there was ob∣scure darknesse in all the land of Egypt three daies. They saw not any man his brother, [unspec 23] neither rose they any man from his place, three daies: but to all the sonnes of Israel there was light in their dwellings. And Pha∣raoh [unspec 24] called unto Moses, and said, Goe yee, serve Iehovah; onely let your flockes and your herds be stayed: let your little ones al∣so goe with you. And Moses said, Thou also shalt give into our hand, sacrifices and burnt∣offrings, [unspec 25] that we may doe sacrifice to Ieho∣vah our God. And our cattell also shall goe [unspec 26] with us; there shall not an hoofe be left, for thereof shall wee take to serve Iehovah our God; and we know not with what we shall serve Iehovah, untill we come thither. And [unspec 27] Iehovah made strong the heart of Pharaoh, and hee would not send them away. And [unspec 28] Pharaoh said unto him, Get thee from mee, take heed to thy selfe, see my face no more, for in the day thou seest my face, thou shalt die. And Moses said, Thou hast spoken well: [unspec 29] I will not see thy face againe any more.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the fifteenth Section or Lecture of the Law, see Gen. 6. 9.

Vers. 1. for I] or, though I have made heavy, that is, hardned: see Exod. 7. 14. of him] of Phara∣oh [unspec 1] and his servants: therefore the Greeke transla∣teth it, them; saying, that these signes may hereafter come upon them.

Vers. 2. thou] this also meaneth Moses and the [unspec 2] Israelites; as after he saith, yee; and so the Greeke translateth here. And in Deut. 6. 20. 22. Moses wil∣leth Israel to tell their sonnes, of the signes and won∣ders, great and evill, which the Lord had brought upon Egypt. The like is in Psal. 78. 5. 6. 7. &c. the things,] the Chaldee saith, the miracles.

Vers. 3. Hebrewes] in the Chaldee Iewes. hum∣ble [unspec 3] thy selfe] The Greeke translateth, how long wilt thou not reverence me?

Vers. 4. Locusts] or Grashoppers: the Hebrew is [unspec 4] Locust; put generally for a multitude of Locusts; (as tree, for trees, Gen. 3. 2.) And the originall Arbeh, hath the denomination of a multitude, because their nature is to be many together, as Prov. 30. 27. the Locusts have no king. yet goe they forth all of them by heapes: and huge multitudes are therefore resembled to Locusts, Ier. 46. 23. Iudg. 6. 5.

Vers. 5. the eye] put for the whole face, or upmost [unspec 5] part of the earth, which is seene with the eye: as the Greeke translateth it, the sight, or superficies. The Chaldee explaines it, of hiding the sight of the sunne from the earth: so in verse 15. Humane wri∣ters testifie, that the great Locusts flie, and make great noise with their wings, as if they were birds, and doe darken the Sunne. Plinie, booke 11. chapter 29. that which is escaped] Hebr. the escaping, or, evasion.

Vers. 6. houses] the Locusts are reported to gnaw [unspec 6] all things, even the doores of houses: Plinie, booke 11. chapter 29. Some of the Hebrewes write, that these Locusts did not onely hurt the fruits of the earth, but men also; as the author of the booke of Wise∣dome, c. 16. vers. 9. saith, the bitings of Locusts and of flies, killed them; neither was there found any remedy for their life.

Vers. 7. servants] the nobles and counsellors of [unspec 7] Egypt. a snare] that is, a destruction, by the plagues that he bringeth vpon us. This word snare, usually signifieth the meanes of destruction; as Ex∣od. 23. 33. Ios. 23. 13. 1 Sam. 18. 21. which here the Egyptians impute unto Moses; whereas a snare is in the transgression of an evill man, Prov. 29. 6. knowest thou;] the Greek interpreteth it, or wouldest thou know?

Vers. 9. we have] Hebr. to us is: whereby is [unspec 9] meant we have; as is noted on Genes. 12. 16. The word is, is supplied here in the Greeke version. feast of Iehovah] so called, because it was com∣manded by him, Exod. 5. 1. and was to bee kept unto him; as the Chaldee expounds it, a feast before the Lord; and as elsewhere it is said, a feast unto Ie∣hovah, Exod. 32. 5.

Vers. 10. so with you, &c.] It is an imprecation or [unspec 10] curse, because he purposed not to let them goe: but as God forced him to send them away, so turned he his curse into a blessing to them, Exod. 12. 30. 31. and 13. 21. 22. The Chaldee paraphraseth, the Word of the Lord so be your help. Here Satan, who had before sought the death of Israels Infants, Ex∣od. 1. seeketh to retaine them at lest in bondage: and when he cannot hinder the redemption of the whole Church, yet to hinder it in part. So in Re∣vel. 12. 13.—17. when the Dragon could not hurt the woman; he maketh warre with the remnant of her seede. evill] this word is used both for sinne, and for the punishment of the same, as Ierem. 18. 8. if they turne from their evill, I will repent of the evill that I thought to doe unto them. Both may be here implied by Pharaoh, but the latter chiefly; threatning more affliction, if they left not off their intended course. The Chaldee expoundeth it thus; see how the evill which you thinke to doe, sitteth before your faces. he drove] that is, Pharaoh drove, or caused them to be driven out of his presence. Or, he drove, is put for they were driven: see the notes on Gen. 16. 14.

Vers. 13. over the land of Egypt] the Greeke ex∣poundeth [unspec 1] it, towards heaven. the east winde,] which is a strong and violent winde, with it God

drove hacke the sea, Exodus 13. 21. and by it his judgements are often signified, Gen. 41. 7. Psalme 48. 8. Esay. 27. 8. Ezek. 19. 12. Ier. 18. 17. L••••ust••,] or Grashoppers; and with them caterpillers also, as David sheweth in Psal. 105. 34. 35. and 78. 46. They are of Gods heavy judgements upon sinners, Deut. 28. 38. 1 King. 8. 37. and unto this eight plague of Egypt, the army of Antichrist is re∣sembled, that tormented men, Rev. 9. 3. 5. 7. &c.

Vers. 14. heavy,] both grievous for the hurt they [unspec 14] did, and for the multitude of them; as the Greeke explaineth it, many. such.] Yet great judge∣ments upon Israel, are mentioned by Locusts, Iocl 1. 2. 3. 4. and by humane writers it is said, that in India there are some of three foot long: Plinie, booke 11. chapter 29.

Vers. 15. the eye,] the face, as verse 5. dark∣ned,] [unspec 15] that is, hid and defaced; and as the Greeke transl••teth, corrupted.

Vers. 17. death,] that is, deadly plague; so 2 King. 4 40. death is in the pot. [unspec 17]

Vers. 19. sea winde,] that is, west winde, as the [unspec 19] Chaldee explaines it: the Greeke saith, from the sea. For the maine sea lay westward: see Genes. 12. 8. fastened,] or, pitched them in, the Greeke and Chaldee translate cast them: but the word meaneth, that they were so throwne in, as there to remaine and rise no more; as when a Tent or other thing is pitched and fast nailed. After this manner God of∣ten destroyeth Locusts in other places; being taken up by heapes with the winde, they fall into seas or lakes, saith Plinie, b, 11. c. 29. red sea;] or, weedy sea: called in Hebrew, the sea Suph; which word signi∣fieth sedge, or sea-weedes, that grew therein, and whereof it seemeth it had the name: see Exod. 2. 3. Ion. 2. 5. The Holy Ghost in Greeke calleth it, Eruthran, the Red sea, Act. 7. 36. Heb. 11. 29. ei∣ther of the red sand of that sea, or red mountaines by it; or of one Erythras a king, as Strabo writeth in his 16. booke. But the Latines called it Rubrum m••r••, that is, the Redsea, Plinie Hist, b. 13. c. 25. Pomp. Mela. b. 3. chap. 7. and by that name it is usu∣ally knowne in these parts of the world. In this sea, Pharaoh, himselfe with his armie, were afterward drowned, Exod. 14.

Vers. 20. made strong,] that is, hardned, as the Greeke translateth, see Exod. 4. 21. [unspec 20]

V. 21. there shal be] or as the Gr. translateth, let there be darknesse. Of this plague also, God warneth not [unspec 21] Pharaoh before hand: see Ex. 8. 16. that one may feele] or ••nd ••e (that, is Pharaoh, or every one) shall feele, meaning, as the Gr. translateth it, palpable darke∣ness••, such as may hee felt with the hand, for the thicknesse of the ••yre. The Hebrew word signifi∣eth so••etime to f••ele, Iudg. 16. 26. sometime on the contrary to take away, or, remove, Exod. 13. 22. in which latter sense the Chaldee paraphrase here expoundeth it, after the darkenesse of the night is re∣〈…〉〈…〉d; meaning that the day should be turned to 〈…〉〈…〉▪

Vers. 22. obscure darkenesse,] Hebr. darkenesse of [unspec 22] 〈◊〉〈◊〉 that is, most obscure blacke and thicke. The Gr〈…〉〈…〉sseth it by three words, darkenesse, 〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉 darkenesse. This ninth plague, David celebrateth, in Psal. 105. 28. and unto it, the fift plague of the spirituall Egypt is compared, Rev. 16. 10. where the kingdome of the Beast is full of darkenesse, and men gnaw their tongues for paine. A righteous judgement of God upon those that oppressed his people, the light of the world, Matth. 5. 14. and rebelled against the light; as Iob 24. 13.

Vers. 23. saw not,] neither by sunne or stars from [unspec 23] above, neither by fire beneath, had they any light. So, the light of the wicked shall be put out, and the sparke of his fire shall not shine; the light shall bee darke in his tabernacle, Iob 18. 5. 6. from his place,] or, from under him: the Greek translateth, from his bed. Thus in them the saying was fulfilled, the wicked shall bee silent in darkenesse, 1 Sam. 2. 9. was light;] so they had beene freed from former plagues, see Ex∣odus 9. 26. and God promiseth like mercie to his Church by the Gospell, saying, Arise thou, bee in∣lightned, for thy light is come, &c. darkenesse shall co∣ver the earth, and grosse darkenesse the peoples, but Ie∣hovah shall arise upon thee, &c. Esay. 60. 1. 2.

Vers. 25. doe sacrifice,] or, offer. The word sacri∣fice, [unspec 25] here understood, is elsewhere expressed, as in 1 King. 12. 27. and when the word doe (or make) is joyned with sacrifices, as in this place, it signifi∣eth to offer, as Levit. 9. 7. 22. and 16. 9. Exodus 29. 36. 39. 41. 42.

Vers. 26. not an hoofe,] not any thing, saith the [unspec 26] Chaldee. Thus Iakob went before out of Mesopo∣tamia into Canaan, with all his cattell and sub∣stance, Gen. 31. 18. And Moses constancie to keep the commandement of God unto the smallest things, in every particular, is an example of the o∣bedience which wee all owe unto the Lord, and from which no persecution or tyranny should stay us. And the not leaving of an hoofe behinde, signifi∣ed their full departure out of Egyptian bondage; leaving nothing to tempt or occasion them to re∣turne thither againe: which God after forbade them, Deut. 17. 16. and 28. 68. Hos. 9. 3.

Vers. 27. made strong,] that is, hardned, as the [unspec 27] Greeke translateth. See Exod. 4. 21. would not,] or, was not perswaded, consented not to send them, notwithstanding all these plagues. This word is not used in all this historie, untill now: it setteth forth Pharaohs wilfulnesse.

Vers. 28. no more] Hebr. adde not to see: so in the [unspec] verse following. Here Pharaoh is inraged against Moses, and more fully manifesteth his hardnesse of heart: unto whom Moses answereth, with no lesse courage and faith in God; not fearing (as Paul saith) the wrath of the king, but induring, as seeing him who is invisible, Heb. 11. 27. Therefore ere hee went out of his presence, he denounceth the last plague, (in the chapter following) and departed, neuer seeing him more. As Pharaoh by all these plagues, is not bettered, but worse hardned: so when the beasts throne and kindome is darkened, they g•••••• their tongues for▪ paine; and blaspheme the God of hea∣ven, because of their paines and their sores; and repent not of their deed, Rev. 16. 10. 11.

Vers. 29. well] or right: the Greeke translateth, [unspec 29] as thou hast said. So it was not an approbation of

Pharaohs evill speech, but a signification that it should so come to passe. Wherein Moses shewed great faith in God, and courage against the king, whose wrath he feared not, as the Apostle observeth in Hebr. 11. 27. For before his departure, hee threatneth the last plague, and goeth out very an∣gry, Exod. 11. 4. 8.

CHAP. XI.

1. Gods message to the Israelites, to borrow jewels of their neighbours the Egyptians. 4, Moses threatneth Pharaoh with the death of all the First-borne in Egypt. 9, Pharaohs heart is hardened still.

ANd Iehovah said unto Moses; Yet one plague will I bring upon Pharaoh, [unspec 1] and upon Egypt; afterwards hee will send you away from hence: when hee shall send you away, he shall thrusting thrust you out from hence altogether. Speake now in the eares of the people; & let every man aske [unspec 2] of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold. And Iehovah gave the people grace in [unspec 3] the eyes of the Egyptians: also the man Mo∣ses was very great in the land of Egypt, in the eyes of Pharaohs servants, and in the eyes of the people. And Moses said, thus saith Ie∣hovah, About midnight will I goe out into [unspec 4] the midst of Egypt. And every first-borne in the land of Egypt shall die, from the first-borne [unspec 5] of Pharaoh that sitteth upon his throne, even to the first-borne of the bond-woman, that is behinde the mill; and every first borne of beasts. And there shall bee a [unspec 6] great crie in all the land of Egypt, such as there hath beene none like it, nor shall bee like it any more. But against any of the sons [unspec 7] of Israel shall not a dogge move his tongue, against man or beast, that ye may know how Iehovah maruellously severeth between the Egyptians and Israel. And all these thy ser∣vants [unspec 8] shall come downe unto mee, and bow downe themselves unto me, saying, Goe out thou, and all the people that is at thy feet; and after that, I will goe out: and hee went out from Pharaoh, in heat of anger. And Ie∣hovah [unspec 9] said unto Moses; Pharaoh shall not hearken unto you, that my wonders may be multiplied in the land of Egypt. And Moses [unspec 10] and Aaron did all these wonders before Pharaoh: and Iehovah made strong the heart of Pharaoh, and he sent not away the sonnes of Israel out of his land.

Annotations.

SAid] or, had said, before he went last unto Pha∣raoh, [unspec 1] being called, Exod. 10. 24. therefore ere he departeth out of his presence, hee denounceth this last plague, as appeareth by the 8. verse fol∣lowing▪ thrusting thrust] that is, earnestly and hastily thrust, as came to passe, Exod. 12. 31. 33. The Greeke translateth, with all rejection he shall re∣ject (or cast you out;) and as the Chaldee saith, with full rejection.

Vers. 2. in the eares] The Greeke addeth, privily. [unspec 2] the people] the Israelites. his neighbour] an Egyptian: this was signified at the first Exod. 3. 22. jewels, or, vessels, instruments, of all sorts. These they borrowed, but never restored; Gods extraordinary commandement was their warrant, as it was unto Abraham for the killing of his sonne, Gen. 22. and it was a recompence of their labours, wherewith they had served the Egyptians.

Vers. 3. grace] that is, favour, Hebr. the grace of [unspec 3] the people; which the Greeke translateth, grace to his people: see the notes on Exod. 3. 21. and Gen. 39. 21.

Verse. 4. said] to Pharaoh, before he went out of [unspec 4] his presence, verse 8. and Exod. 10. 29. I goe out] the Chaldee saith, I will be revealed: this God did by his Angell that destroyed them, Exod. 12. 23. And this going out, as the like phrase of passing through, in Exod. 12. 12. is meant for evill unto Egypt: unto which the Scriptures elsewhere have reference, as in Amos 5. 17. I will passe through thee, saith the Lord.

Vers. 5. on his throne] that is, which shall reigne af∣ter [unspec 5] him: the Chaldee explaineth it, which shall sit upon the throne of his kingdome. And the holy text so explaineth it selfe, as his throne, 1 Chron. 17. 12. is the throne of his kingdome, 2 Sam. 7. 13. and to sit on the throne, is to reigne in stead of another, 1 Kin. 3. 6. with 2 Chron. 1. 8. and a man upon the throne, 1 King. 9. 5. is expounded to be a ruler, 2 Chron. 7. 18. behinde the mill] or, after the mill stones; that is, in prison grinding at the mill, as is explai∣ned in Exod. 12. 29. Iudg. 16. 21. Esa. 47. 1. 2. and she is said to be behinde, or after it, for thrusting it before them, as they wrought.

Vers. 7. move] that is, they shall not have the least [unspec 7] let or disturbance. See the like in Ios. 10. 21. The dog signifieth the wicked, Psal. 22. 17. 21. that such should not move their tongue, is according to that saying, Iniquitie shall stop her mouth, Iob 5. 16. Psal. 1••7. 42. severeth] Greeke, glorifieth: see Ex∣odus 8. 22.

V. 8. servants] the Counsellors, Nobles, Courtiers. [unspec 8] These compelled by the plague, should bow down to Moses: so greatly would God honour his ser∣vant. So God promiseth his Church, that Kings and Queenes should bow downe thereto, with their face towards the earth, &c. Esay. 49. 23. at thy feete,] following thee: the Greeke translateth it, whom thou leadest: the Chaldee, with thee, heat,] or, inflammation of anger. Though Moses was a very meeke man, above all the men that were upon the

earth, Numb. 12. 3. yet now in the Lords cause, with whom Pharaoh had so often mocked, hee is very wroth, and so the king and hee doe part, an∣gry each with other, as Exod. 10. 28. And such is the end of the ministery of Moses law, unto all hard hearted sinners, Rom. 2. 5. and 4. 15. Vnto this we may apply that saying of Paul; By faith Mo∣ses for sooke Egypt, not fearing the wrath of the king: for he indured, as seeing him who is invisible, Heb. 11. 27.

Vers. 10. made strong] that is, as the Greeke ex∣poundeth it, hardned. Herein the unsearchable∣nesse [unspec 10] of Gods judgements is to be considered; for as those whom he loveth, he loveth unto the end, Ioh. 13. 1. and putteth his feare in their hearts, that they shall not depart from him, Ierem. 32. 40. so the wicked (whom his soule hateth, Psal. 11. 5.) he hardneth their heart from his feare, Esay. 63. 17.) that though hee doe many miracles before them, yet they beleeve not; neither can they be∣leeve, because hee hath blinded their eyes, and hardned their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and he should heale them, Ioh. 12. 37. 39. 40. So after their hardnesse and impenitent heart; they treasure up unto themselves wrath a∣gainst the day of wrath, Rom. 2. 5. and God wil∣ling to shew wrath, & to make his power knowne, endureth with much long-suffering the vessels of wrath, fitted to destruction, Rom. 9. 22. Of which Pharaoh is a most memorable example, ap∣pointed of God for this, that hee might shew his power in him, and that Gods name might bee de∣clared throughout all the earth, Exodus 9. 16. Romanes 9. 17.

CHAP. XII.

1. The moneth wherein Israel went out of Egypt, is made the first moneth. 3, A commandement to prepare a Lambe for the Passeover. 11, The manner of eating the Passeover. 15, Unlevened bread must be eaten se∣ven daies. 22, The blood of the Lamb must be sprinckled on the doore posts. 29, All the First-borne of Egypt are slaine. 31, The Israelites are driven out of the land. 35. They spoile the Egyptians. 37, They journey to Succoth. 43, The ordinance of the Passeover, and who they are that may eat the same.

AND Iehovah said unto Moses and unto Aaron, in the land of Egypt, [unspec 1] saying: This moneth shall be unto you the head of moneths: it shall be unto [unspec 2] you the first of the moneths of the yeere. Speake yee unto all the congregation of Is∣rael, saying, in the tenth of this moneth, [unspec 3] That they take to them, every man a lambe according to the house of their fathers, a lambe for an house. And if the house be too [unspec 4] little to be for a lambe, then shall he, and his neighbour the next unto his house, take ac∣cording to the number of the soules; euery man according to his eating, yee shall make your count for the lambe. A lambe perfect, a [unspec 5] male of the first yeere, shall it be to you; yee shall take it of the sheepe or of the goates. And it shall be by you kept up, untill the [unspec 6] fourteenth day of this moneth; & the whole Church of the congregation of Israel shall kill it, between the two evenings. And they [unspec 7] shall take of the blood, and give it upon the two side-posts, and upon the upper doore-post, upon the houses wherein they shall eat it. And they shall eat the flesh in that night, [unspec 8] rost with fire, and with unlevened cakes; and with bitter herbs they shall eate it. Yee shall [unspec 9] not eat of it raw, or sodden at all in water, but rost with fire; the head thereof, with the legs thereof, and with the purtenance there∣of. And yee shall not let ought remaine of it [unspec 10] untill the morning: and that which remaineth of it untill the morning, ye shall burne with fire. And thus shall yee eat it. with your [unspec 11] loynes girded, your shooes on your feet, and your staffe in your hand: and ye shall eat it in hast; it is Iehovahs Passeover. And I will passe [unspec 12] through the land of Egypt in this night, and will smite every first-borne in the land of E∣gypt, from man even unto beast: and against all the gods of Egypt will I doe judgements; I Iehovah. And the blood shall bee to you [unspec 13] for a signe upon the houses where you are; and I will see the blood, and will passe over you, and the plague shall not bee upon you to destruction, when I smite the land of E∣gypt. And this day shall bee unto you for a [unspec 14] memoriall, and ye shall festivally keepe it a feast to Iehovah; throughout your generati∣ons shall ye festivally keepe it, by an everla∣sting statute. Seven daies shall ye eat unleve∣ned [unspec 15] cakes, even in the first day ye shall cause the old leven to cease out of your houses: for whosoever eateth levened bread, even that soule shal be cut off from Israel, from the first day untill the seventh day. And in the first [unspec 16] day there shall be unto you a convocation of holinesse, and in the seventh day a convoca∣tion of holinesse: not any worke shall bee done in them; but that which shall be eaten of every soule, that onely shall bee done of you. And ye shall observe the (feast of) unle∣vened [unspec 17] cakes, for in this selfe-same day have I brought forth your armies out of the land of Egypt: and yee shall observe this day throughout your generations, by an everla∣sting statute. In the first (moneth) in the four∣teenth [unspec 18] day of the moneth, at the evening, ye shall eat unlevened cakes, untill the one and twentieth day of the moneth at the evening.

Seven daies, old leven shall not be found in your houses; for whosoever eateth that [unspec 19] which is levened, even that soule shall be cut off from the congregation of Israel, be he of the stranger, or of the home-borne of the land. Any levened thing ye shall not eat: in [unspec 20] all your habitations yee shall eat unlevened cakes. And Moses called for all the Elders of [unspec 21] Israel, and said unto them, Draw out, and take to you lambes, according to your fami∣lies, and kill the Passeover. And ye shall take a bunch of hyssope, and dip it in the blood [unspec 22] that is in the bason, and strike on the upper doore-post, and on the two side-posts, with the blood that is in the bason: and you, yee shall not goe forth any man out of the doore of his house, untill the morning. For Ieho∣vah will passe through to smite the Egypti∣ans, [unspec 23] and will see the blood on the upper doore-post, and on the two side-posts: and Iehovah will passe over the doore, and will not give the destroyer to come in unto your houses to smite. And yee shall observe this [unspec 24] thing for a statute to thee, and to thy sonnes for ever. And it shall be, when ye [unspec 25] are come in unto the land which Ieho∣vah will give you, even as hee hath spo∣ken, then yee shall keepe this service. And it shall be, when your sonnes shall say unto [unspec 26] you, What is this service to you? Then ye [unspec 27] shall say, It is the sacrifice of the Passeover, to Iehovah, who passed over the houses of the sonnes of Israel in Egypt, when hee smote the Egyptians, and delivered our houses: And the people bended downe the head, and bowed themselves. And the sonnes of [unspec 28] Israel went and did, even as Iehovah had commanded Moses and Aaron, so did they. And it was, that at midnight Iehovah smote every first-borne in the land of Egypt, from [unspec 29] the first-borne of Pharaoh that sate on his throne, unto the first-borne of the captive that was in the prison house, and every first-borne of beasts. And Pharaoh rose up in the [unspec 30] night, he and all his servants, and all the E∣gyptians; & there was a great crie in Egypt, for there was not a house where there was not one dead. And hee called for Moses and [unspec 31] for Aaron in the night, and said, Rise up, goe out from amongst my people, both you and the sonnes of Israel; and goe, serve Ie∣hovoh, as ye have spoken. Also take your [unspec 32] stockes and your herds, as ye have spoken, and goe: and blesse me also. And the Egyp∣tians were urgent upon the people, making [unspec 33] hast to send them away out of the land: for they said, We be all dead men. And the peo∣ple [unspec 34] tooke up their dough before it was leve∣ned, their lumps of dough, bound up in their cloathes, upon their shoulders. And the [unspec 35] sonnes of Israel did according to the word of Moses; and asked of the Egyptians jewles of silver, and jewels of gold, and garments. And Iehovah gave the people grace in the [unspec 36] eyes of the Egyptians, and they gave them their asking: and they spoiled the Egypti∣ans. And the sonnes of Israel journied from [unspec 37] Rameses to Succoth, about sixe hundred thousand on foote, that were men, beside little ones. And also much mixed people went [unspec 38] up with them, and flockes and herds, a very great possession of cattell. And they baked [unspec 39] the dough which they brought forth out of Egypt, cakes unlevened, for it was not leve∣ned; for they were thrust out from Egypt, and could not tarry; neither had they made ready for themselves any victuall. And the [unspec 40] dwelling of the sonnes of Israel, who dwelt in Egypt, was foure hundred yeeres, and thirty yeeres. And it was, at the end of the [unspec 41] foure hundred yeeres, and thirty yeeres, e∣ven in the selfe-same day it was, all the ar∣mies of Iehovah went out from the land of Egypt. It is a night of observations to Ieho∣vah, [unspec 42] for bringing them out from the land of Egypt: this is that night of Iehovah, of ob∣servations for all the sons of Israel through-out their generations. And Iehovah said un∣to [unspec 43] Moses and Aaron; This is the statute of the Passeover: no strangers sonne shall eat thereof. But every servant of any man, [unspec 44] bought for money, when thou hast circum∣cised him, then he shall eat thereof. A forrei∣ner [unspec 45] and an hired servant shall not eat thereof. In one house shall it be eaten; thou shalt not [unspec 46] carry forth ought of the flesh abroad out of the house, and yee shall not breake a bone thereof. All the congregation of Israel shall [unspec 47] [unspec 48] doe it. And when a stranger shall sojourne with thee, and will doe the Passeover to Ie∣hovah, let every male of his be circumcised, and then he shall come neere to doe it; and he shall be as the home-borne of the land: but any uncircumcised shall not eat thereof. One law shall be to the home-borne, and to [unspec 49] the stranger that sojourneth among you. And all the sonnes of Israel did; even as Ie∣hovah [unspec 50] commanded Moses and Aaron, so did they. And it was, in this selfe-same day, Ie∣hovah [unspec 51] brought forth the sonnes of Israel out of the land of Egypt, by their armies.

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.

CHAP. XIII.

1, God commandeth to sanctifie all the Firstborne, unto him: 3, to remember the day of their going out of Egypt: 5, to keepe the feast of Vnlevened bread, in Canaan: 8, to shew their sonnes the cause thereof: 12, to set apart for the Lord, the firstlings of beasts. 16, Phylacteries, for a signe of Gods former mer∣cies. 17, The way by which God led Israel in the wil∣dernesse: 19, The carying of Iosephs bones with them. 20, Israel campeth in Etham. 21, God guideth them by a pillar of a cloud, and pillar of fire.

AND Iehovah spake unto Moses, [unspec 1] saying, Sanctifie unto me every first-borne, [unspec 2] that which openeth every wombe, among the sonnes of Israel of man and of beast; it is mine. And Moses said un∣to [unspec 3] the people, Remember this day, in which ye came out from Egypt, from the house of servants; for by strength of hand Iehovah brought you out from hence: & no levened bread shall bee eaten. This day you come [unspec 4] [unspec 5] out, in the moneth of Abib. And it shall be, when Iehovah shall bring thee into the land of the Canaanite, and the Chethite, and the Amorite, and the Evite, and the Iebusite, w^ch he sware unto thy fathers to give thee, a land flowing with milke and honey: that thou shalt serve this service, in this moneth. Seven daies thou shalt eat unlevened cakes: & [unspec 6] in the seventh day shall be a feast to Iehovah. Vnlevened cakes shall bee eaten seven daies; and no levened bread shall bee seene with thee, and no old leven shall bee seene with thee, in all thy border. And thou shalt [unspec 7] shew thy sonne in that day, saying; because

of that which Iehovah did unto mee when I came out from Egypt. And it shall bee to thee for a signe upon thy hand, & for a me∣moriall [unspec 9] betweene thine eyes, that Iehovahs Law may be in thy mouth; for with a strong hand hath Iehovah brought thee out from Egypt. And thou shalt keepe this statute in his season, from yeere to yeere. And it shal [unspec 10] [unspec 11] be, when Iehovah shall bring thee into the land of the Canaanite, ashe sware unto thee, and unto thy fathers, and shall give it thee: That thou shalt cause all that openeth the wombe, to passe unto Iehovah: and all that [unspec 12] openeth (the wombe) of the yong of a beast, which thou shalt have, the males shall bee Ie∣hovahs. And all that openeth (the wombe) of an asse, thou shalt redeeme with a lambe; [unspec 13] and if thou wilt not redeeme it, then thou shalt breake the necke of it: and all the first-borne of man, amongst thy sons, shalt thou redeeme. And it shall be, when thy son shall aske thee to morrow, saying, What is this? [unspec 14] that thou shalt say unto him; By strength of hand Iehovah brought us out from Egypt from the house of servants. And it was, when Pharaoh was hard, to send us away, that Ie∣hovah [unspec 15] slew every first-borne in the land of Egypt, from the first-borne of man, even to the first-borne of beast; therefore I sacrifice to Iehovah all that openeth the wombe, the males; and every first borne of my sonnes I redeeme. And it shall bee for a signe upon thy hand, and for phylacteries betweene [unspec 16] thine eyes; for by strength of hand Iehovah brought us out from Egypt.

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

And it was, when Pharaoh had sent away the people, that God led them not the way [unspec 17] of the land of the Philistines, though that was neere; for God said, lest the people re∣pent, when they see warre, and they returne to Egypt. But God led the people about, by [unspec 18] the way of the wildernesse of the red sea; and the sons of Israel went up harnessed, out of the land of Egypt. And Moses tooke the bones of Ioseph with him; for he had swea∣ring [unspec 19] sworne the sons of Israel, saying; God will visiting visit you, and yee shall cary up my bones from hence with you. And they [unspec 20] journeyed from Succoth, and encamped in Etham, in the edge of the wildernesse. And [unspec 21] Iehovah went before them by day, in a pillar of a cloud, to lead them the way; & by night, in a pillar of fire, to give them light, for to 〈◊〉〈◊〉 by day and night. He tooke not away 〈◊〉〈◊〉 pill•••• of the cloud by day, and the pillar [unspec 22] of 〈◊〉〈◊〉 by night, before the people.

Annotations.

SAnctifie] or, Hallow, Consecrate; that is, put apart [unspec 2] unto holy use for me and my service. The men and uncleane beasts were to be redemed with mo∣ney, which was given to the Lords Priests: the cleane beasts were to bee killed in sacrifice to the Lord, Numb. 18. 15. 16. 17. Moses is commanded here, to teach this unto Israel. Afterwards the Levites were taken for all the first-born Israelites, and imployed in the service of the Lord, Numb. 3. 6. 12. that which openeth] so the holy Ghost translateth it in Greeke, Luk. 2. 23. but the Hebrew phrase is, the opening (or emission) of every wombe (or matrice) meaning the first birth of man or beast; and so the Chaldee, in v. 13. expoundeth it, the first-borne; and in Exod. 34. 19. 20. the Greeke translateth it, first-borne, (or firstling.) This law signified, that Gods people (which are a congrega∣tion of first-borne, Heb. 12. 23. Exod. 4. 22. being redeemed from death by the blood of Christ) should both themselves and theirs be consecrated to the service of the Lord, Rom. 6. 13. 19. 22. and 12. 1▪ even as he is their God, and sanctifieth them to himselfe from the wombe, Psal. 22. 11. Esay. 46. 3. Ier. 1. 5. Gal. 1. 15.

V. 3. Remember] The Heb. Zacor, here & in Exo. [unspec 3] 20. 8. and Ios. 1. 13. are properly indefinites, signify∣ing To remember; but used for Imparatives, as Ha∣lok, To go, 2 Sam. 24. 12. is explained, Lok, Go thou, in 1 Chro. 21. 10. To eat and to drink, Esay 22. 13. is expounded, Letus eat and drinke, 1 Cor. 15. 32. and in Gr. Chairein, To rejoice, for Rejoyce thou, 2 Ioh. 1. 10. But there be of the Hebrewes that say, the word Zacor is indefinite, because we are bound for ever to re∣mēber this matter: R Elias in Sepher reshith choc••••ah, treat. of Holinesse, ch. 6. This remembrance here commanded, was not onely to keepe in minde for themselves, but to mention and speake of it to o∣thers; as after Moses saith in ver. 8. Thou shalt shew thy sonne, &c. The Hebrew canons say; It is com∣manded by the Law, to tell of the tentations and mar∣vellous workes which were done to our fathers in Egypt; upon the fifteenth day of Nisan (that is, March) as it is written (in Exod. 13. 3.) Remember this day &c. and (in vers. 8.) Thou shalt shew thy sonne, &c. And although he have no sonne, though they bee great wise men, they are bound to tell of the going out of Egypt: and who so maketh a long speech of the things that fell out and came to passe, it is commendable in him. Mai∣mony in Misneh, treat. of Leven, ch. 7. S. 1. servants] the Greeke and Chaldee expound it ser∣vitude, or bondage. strength of hand] the Greek expoundeth it, strong hand: and so Moses him-selfe speaketh in vers. 9. This manner of delive∣rance, figured also our redemption by Christ; who being stronger than (Satan) the strong man armed, overcame him, and tooke from him all his armour wherein he trusted, and divided his spoiles, Luk. 11. 21. 22. levened] of this, see Exod. 12. 8. 15. It figured our sanctification, in abstaining from all corruption in doctrine and conversation, Matt. 16. 12. 1 Cor. 5. 8.

Vers. 4. Abib,] which the Greeke translateth New fruits: the word signifieth, a greene eare (or [unspec 4] 〈◊〉〈◊〉) of corne, Exod. 9. 31. and because in those Countries corne was ••ared and began to bee ripe in this moneth, (as witnesseth Philo, in his third booke of Moses life) it was called therefore Abib; some of the Greekes name it the moneth of floures, as Mac••rius Egypt. in Hom. 47. It was part of March, and part of April, as we now call the moneths: see also Exod. 12. 2.

Vers. 5. Canaanite] that is, as the Greeke transla∣teth, Canaanites and Chethites, &c. see Gen. 10. 16. [unspec 5] 18. Iebusite] the Greeke version addeth, Ger∣gesites and Pherezites; to make up the number of seven, which is here understood, as in Deut. 7. 1. serve] that is, observe, as Exod. 12. 25. or (as the Greek translateth) doe this service; which after followeth.

Vers. 6. Seven] or, a seven (a weeke) of daies: [unspec 6] figuring our whole life: see Exod. 12. 15. a feast] which among other duties, was kept with an holy convocation, Levit. 23. 8.

Vers. 8. shew thy sonne] It is commanded that wee shew our sonnes, though they aske not: according to the [unspec 8] knowledge of the sonne, must his father teach him, saith Maimony in treat. of Leven, ch. 7. S. 2. because] or, for this which Iehovah did unto me: understand, This is done; or, This feast we keepe, for, or because of that. Such want of words is oft in the Scripture, as in 2 Sam. 23. 8. against 800. meaning, hee lift up his speare against 800. as the words are supplyed in 1 Chron. 11. 11. So before in Exod. 4. 5. The He∣brew Doctors understand it mystically, saying, what is that which the Scripture saith, For this? It is like This is my God, Exod. 15. 2. as if he should say; for his names sake, and for his glorie, did he unto us, and brought us out of Egypt; and not for our righteousnesse. R. Menachem, on Exod. 13.

Vers. 9. a signe] or, a token: so in vers. 16. but in Deut. 6. 8. and 11. 18. it is said, Thou shalt binde thē [unspec 9] for a signe upon thy hand, and they shall be for Phylac∣teries betweene thine eyes: and thou shalt write them upon the posts of thy house, and upon thy gates. a memoriall] or, a monument. This is an explication of that word Totaphoth, the Phylacteries mentioned after in the 16. vers. The manner of keeping these lawes among the Iewes, was; They wrote foure sections of the law upon parchments, namely these, Sanctifie unto me every first-borne, &c. Exod. 13. 2. to the end of verse 10. And it shall bee when Iehovah shall bring thee into the land, &c. Exo. 13. 11. to the end of verse 16. Heare ô Israel, Iehovah our God, Iehovah is one, &c. Deut. 6. 4. to the end of verse 9. And it shall be, if hearkening ye shall hearken unto my commandements, &c. Deut. 11. 13. to the end of verse 21. These foure sections (containing in all 30 verses) written on parchments, folden up, covered with lether, they tyed to the forehead, & to the hand. Those that were for the head, they wrote on foure parchments, and rolled them up every one severally, and put them in foure places which were joyned together in one skin, or peece of lether. For the hand, they wrote the same 4. sections of the law, in 4 columes upon one parch∣ment, and rolled it up from the end to the be∣ginning. These all were written exactly accor∣ding to Moses copy, not a letter more or lesse, otherwise the phylacteries were not lawfull to be worne. They were also artificially sowen up in the lether, and tied with strings upon the head, from the crowne forward; and upon the left hand or arme, above the elbow, on the inside, that they might be towards the heart: (as Deut. 6. 6▪) How∣beit the Sadduces used to weare them upon the forehead (or brow) and upon the palme of the hand (as Maimony observeth in Tephillin, chap. 4. S. 3. They used these phylacteries religiously, al∣waies blessing God for the commanding of these things, when they put them on, which they used to doe by day onely, not by night; and upon the working daies, not on Sabbaths or feast daies, because (say they) it is written, It shall be to the for a signe, whereas the Sabbath it selfe was a signe. And though they might weare them all the day, (so it were not in an uncleane place) yet specially they put them on when they went to read the Law, or to pray, (whereupon they call them in their tongue, Tephillin, that is, Oratories, or Prayer ornaments:) and abused them to great super∣stition, teaching, ••hat all the while a man had the phy∣lacteries upon his head and arme, hee was meeke and fearing God, and not drawne away by laughter or vaine meditation, nor conceived any evill thoughts, but turned his heart to the words of truth and justice. These and many other particulars about them, are largely set downe by Maimony in his treat. Tephil∣lin: and the like rites they had for their post wri∣tings, (from the Law in Deut. 6. 9.) and for their fringes, (from the Law in Numb. 15. 38.) And our Saviour blameth the Pharisees hypocrisie, in wea∣ring their phylactaries broad, and their fringes long; Matt. 23. 5. And how well they thought of them∣selves for these things, appeareth by the saying of the Chald▪ paraphrast, upon Song 8. 3. The congrega∣tion of Israel said, I am chosen above all peoples, because I binde phylacteries to my left hand, and to my head, &c. But God hereby taught them diligently to regard, and dutifully to prosesse and practise his Lawes, ha∣ving them written and laid up in their heart and soule, Deut. 6. 6. and 11. 18. Prov. 3. 3. 21. and 7. 2. 3. With this wee may compare that in Rev. 14. 1. of those holy ones that had Christs Fathers name written in their foreheads, as a signe of the pro∣fession of Gods Law: (for that which in the Go∣spell is called his Name, Matt. 12. 21. in the Pro∣phets is called his Law, Esay 42. 4.) So againe, An∣tichrist exacteth the obedience of his precepts, as by a marke upon mens right hands, or on their fore-heads. Rev. 13. 16.

Vers. 10. from yeere,] Hebr. from dayes to dayes: [unspec 10] but dayes often signifieth a full yeere, as is shewed on Gen. 4. 3. The Chaldee translateth, from time to time: The Greeke keepeth the Hebrew phrase: wherefore dayes are prophetically used for yeeres, in the Greeke of the New Testament, Rev. 11. 3.

Vers. 12. to passe] namely either through the fire; [unspec 12] as this phrase is explained in Deut. 18. 10. 2 King. 16. 3. and implyeth, in Ezek. 20. 26. Levit. 18. 21.

and, the law for the firstlings, sheweth in Numbers 18, 17, and here in vers. 15. it is expounded Sacri∣fice. Or, thou shalt cause to passe, namely, under the rod, as in Levit. 27. 30. and so consecrate, or, (as the Greeke translateth) put apart unto the Lord: and so make it pass from under thy power, and all, &c.] Hebr. and every opening: which the Greeke trans∣lateth, all that openeth the wombe: see verse 2. And this is meant of cleane beasts, as the exception of the asse, and of mankind, in the verse following sheweth: therefore and, in Hebrew is by way of explanation of the former speech, for even, or that is, as is noted on Gen. 13. 15. of the young] the increase; or, as the Greeke translateth it, of the herds: for this word is spoken of kine, as flocks is ap∣plyed to sheepe, Deut. 28. 4. 18. 51. but the Chal∣dee here expoundeth it youngling. shall be Ie∣hovahs] or, thou shalt make passe (shalt sacrifice) to Ie∣hovah; the Chaldee saith, thou shalt sanctifie before the Lord.

Vers. 13. an asse] so in Exod. 34. 20. but in Num. [unspec 13] 18. 15. it is said, of an uncleane beast: so that by the asse here, may be implyed all other uncleane beasts, not meet for sacrifice. Howbeit some of the Iew Doctors understand the uncleane beast there, to meane the asse onely; as Maimony in Misneh, treat. of First fruits, chap. 12. S. 3. and R. Solomon Iarchi, upon this text. a lambe] or kid, as the word implyeth both, Exod. 12. 3. And this the Iewes take strictly, of a living lambe onely, saying, it may not be redeemed with a calfe, or with a wild beast, nor with a lambe that is killed, &c. Maimony treat of First fruits, chap. 12. S. 8. This lambe was to be given to the Lord, that is, to his Priest, Num. 18. 8. 15. and then the owner of the asse might use it for his own service; which otherwise he might not doe, Deut. 15. 19. breake the necke] or, cut off the necke, as the word is translated in Deut. 21. 4. and Esay 66. 3 where it is spoken of a dog. The Ierusalemy para∣phrast here expoundeth it, kill it. redeeme] for five shekels of money, Num. 18. 16. And (by the Hebrew Doctors) the father when hee redeemed his sonne, was to blesse God who gave this com∣mandement, and preserved his sonnes life. And if the father transgressed, and redeemed not his son; he was when he came to age to redeeme himselfe, Maimony, treat. of First fruits, chap. 11. S. 2. 5. See the annotations on Num. 18. Hereby was figured the redemption of Gods elect, (the Church of the first-borne which are written in heaven, Heb. 12. 23.) from the second death: for in respect of the first death, no man can give any ransome to God, Psal. 49. 8. 9. Heb. 9. 27.

Vers. 14. to morrow] that is, in time to come: see the notes on Gen. 30. 33. The Greeke translateth, [unspec 14] hereafter: elsewhere the Greeke keepeth the He∣brew phrase, as in Deut. 6. 20. Ios. 4. 6. 21. us out] the things done to the fathers, are to be re∣membred as if they were done to the children: so the Prophets explaine things, as Psalm 66. 6. they passed through the river on foot, there did we rejoyce in him: and Hos. 12. 4. he found him in Bethel, and there be stroke with us. So the Hebrew Canons say, Tho∣rowout all generations, a man is bound to shew himselfe, as if it were he himselfe that came now out from the bon∣dage of Egypt, as it is written, AND HE BROVGHT VS OVT, &c. and for this cause the holy blessed (GOD) hath commanded in the Law, AND THO•• SHALT REMEMBER THAT THOV WAST A SERVANT, (Deut. 15. 5.) as if he should say, As they, so thou thy selfe wast a servant, and camest out free, and wast redeemed, Maimony, treat. of Leven, chap. 7. S. 6. The Apostle speaking of the things that befell Israel, saith, these things were our examples, 1 Cor. 10. 6. and the Rabbines have a common say∣ing, Whatsoever happened to the fathers, is a signe nuto the children. R. Menachem on Gen. 12.

Verse 15. was hard to send us] that is, was stubborn, refusing to send us away. Or, hardned himselfe, a∣gainst sending us away, so that hee would not let vs goe. The Hebrew word which commonly signi∣fieth to, is sometime used for from, as is noted on Gen. 36. 6. and so here Pharaoh hardned his heart, from sending; that is, he would not send. In 2 Chr. 11. 4. it is said, they returned from going: whereas in 1 King. 12. 24. it is written, they returned to goe. Compare, both for phrase and matter, that in Iob 9. 4. who hath hardned himselfe against (God) and hath prospered? the males] or, being males: and this the Iewes understand of males simply: for if it be a female, or both male and female, they hold it free from this service; not holy at all. Maimony treat. of the First borne, chap. 2. S. 5.

Verse 16. phylacteries] or, frontlets: in Hebrew Totaphoth, typicall monuments: called in verse 9. 4 memoriall: the Greeke translateth them, an un∣moveable monument: the Hebrew Doctors usually call them Tephillin, prayer monuments, because they used to binde them upon them when they prayed; as is noted on verse 9. The Syriacke in Matt. 23. 5 keepeth that name, but the Euangelist in Greeke nameth them phylacteries, of conserving or keeping the memoriall of Gods Law: whom wee follow in this translation. So in Deut. 6. 8. and 11. 18. See the annotations there.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the 16 Section of the Law: see Gen. 6. 9. and 28. 10.

Vers. 17. the way of] that is, towards the land: so in Num. 14. 25. the way of the red sea, is towards it. Or, by the way; as in the verse here following. see warre] that is, be warred against by the Phili∣stines, who would deny them passage: for they had before this killed some of the Israelites, whiles they dwelt in Egypt, in the dayes of Ephraim son of Ioseph; as is mentioned in 1 Chron. 7. 21, 22, 23. Thus God provided for his peoples infirmity, lest at the first they should bee discouraged; and would not suffer them to be tempted above that they were able, 1 Cor. 10. 13. So in his Law, he or∣dained that no fearfull or faint-hearted should goe to warre, Deuteron. 20. 8. See also the notes on Ge∣nesis 11. 31.

Vers. 18. went up] it is the usuall phrase in the [unspec 18] Scripture, to call the journeying from Egypt to Canaan (which was northward) a going up, as here, and in Gen. 13. 1. and 44. 17. and often. On the contrary, from Canaan into Egypt, they are said to

goe d••••••e, Gen. 12. 10. and 26. 2. Deut. 10. 22. Act. 7. 15. and usually. harnessed,] or marshalled by five in a ranke: the word in Hebrew hath the name of five, either of the harnesse girded under the fift ribbe, (as the Chaldee translateth it girded,) or, of marching five in a row. The Greeke versi∣on saith, in the fift generation: but not well; for Israell went out in the fourth generation, as God foretold, Gen. 15. 16. and this word is elsewhere used for armed, or harnessed; as Ios. 1. 14. and 4. 12. Iudg. 7. 11. Thus God led out his people with an high hand, Exodus 14. 8. and trained them for future warres, to conquer Canaan. See Numb. 1. 3. and 14. 3. 9. &c.

Vers. 19. swearing sworne,] or, as the Greeke [unspec 19] hath it, sworne with an oath, that is, straitly and earnestly adjured. Of this, see Gen. 50. 25.

Vers. 20. Succoth] the place of Boothes: see [unspec 20] Exod. 12. 37. Etham] in Greeke, Othom. Of this and their other journeyes, see Numb. 33. 6. &c. the edge] or the end; that is, which E∣tham was in the end (or edge) of the wildernesse, Numb. 33. 6. The Greeke translateth, by the wil∣dernesse.

Vers. 21. Iehovah] called in Exodus 14. 19. the [unspec 21] Angell of God; meaning Christ whom the Israelites tempted in the wildernesse, 1 Cor. 10. 9. he is na∣med Iehovah our justice, Ierem. 23. 6. went before them] that is, as the Greeke expoundeth it, guided them. pillar] which in Hebrew is named of standing up, or stabilitie: and is by similitude here applyed to the cloud and fire, that stood over the host of Israel, (as elsewhere smoake arising is called a pillar, Iudg. 20. 40. and pillars of smoake, Ioel 2. 30. are by the Apostle called vapour of smoake, Act. 2. 19.) In Psalm. 105. 39. this cloud is said to bee spread for a covering; so that it sha∣dowed them from the heat of the Sunne: and in it they were baptised, 1 Corinth. 10. 2. and as there was occasion it removed, sometime before, some∣time behind them, Exodus 14. 19. and in it God sometime appeared and spake, Deut. 31. 15. Psal. 99. 7. but the ordinary use of it, was to lead and to cover them, Numb. 9. 17. 18. And it figured Christ his guidance and protection of his Church, travelling through this world, unto his heaven∣ly rest; as it is said, The Lord will create upon every dwelling place of mount Sion, and upon her assemblies, a cloud, and smoake by day, and the shinning of a fla∣ming fire by night: for upon all the glory shall be a co∣vering, &c. Esay 4. 5. 6. of fire] the same dark cloud, which shadowed them by day, was also fire, and gave them light by night, Exodus 14. 19. 20. 24. So Christ baptised the Israelites in the cloud, with the Holy Ghost and with fire, 1 Cor. 10. 2. Matt. 3. 11. Esay 4. 2. 4. 5. Therefore Israel in faith, did betake themselves under the shadow of Gods Majestie in this cloud; and Moses sanctifi∣ed the action by prayer, Numb. 9. 17. 18. 19. 23. and 10. 34. 36. 1 Cor. 10. 1.

CHAP. XIIII.

1, God instructeth the Israelites in their jour∣ney. 5, Pharaoh pursueth after them. 10, The Israelites are sore afraid and murmur. 13, Mo∣ses comforteth them. 15, God instructeth Moses to leade the people forward, and with his hand and rod to divide the Sea, for Israel to goe tho∣row, 19, Gods Angell and cloud remove be∣hinde the campe. 21, The Israelites passe tho∣row the red Sea. 23, The Egyptians follow them into the Sea. 24. The Lord out of the cloud troubleth the Egyptians. 26. Hee biddeth Mo∣ses stretch his hand over the Sea. 27. It returneth to his strength, and drowneth the Egyptians.

AND Iehovah spake unto Moses, [unspec 1] [unspec 2] saying; Speake unto the sonnes of Israel, that they turne, and en∣campe before Pi-hahiroth, betweene Mig∣dol and the Sea, before Baal-zephon: over-against it shall yee encampe by the Sea. And Pharaoh will say of the sons [unspec 3] of Israel, They are intangled in the land, the Wildernesse hath shut them in. And [unspec 4] I will make strong the heart of Pharaoh, and hee shall follow after them; and I will bee honoured upon Pharaoh, and upon all his Host; and the Egyptians shall know that I am Iehovah: And they did so. And it was told the King of [unspec 5] Egypt, that the people fled: and the heart of Pharaoh and of his servants was turned against the people; and they sayd, Why have we done this, that wee have sent away Israel from serving us? [unspec 6] And hee bound his Charet, and tooke his people with him. And he tooke sixe [unspec 7] hundred chosen Charets, and all the Charets of Egypt, and Captaines over every one of them. And Iehovah made [unspec 8] strong the heart of Pharaoh King of Egypt, and hee followed after the sonnes of Israel: and the sonnes of Israel went out with a high hand. And the Egyp∣tians followed after them, and overtoke [unspec 9] them encamping by the Sea, all the horses, the Charets of Pharaoh, and his horse-men, and his Army, beside Pi-hahiroth, before Baal-zephon.

And Pharaoh drew nigh; and the sonnes [unspec 10] of Israel lift up their eyes, and behold the Egyptian marched after them; and they were-sore afraid: and the sonnes of Is∣rael cryed out unto Iehovah. And they said [unspec 11] unto Moses, Because there were no graves at all in Egypt, hast thou taken us away to die in the wildernesse? wherefore hast thou done this unto us, to bring us forth out of Egypt? Is not this the word which wee spake unto [unspec 12] thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had beene better for us to serve the Egyptians, than that we should die in the wildernesse. And Moses said unto the people, Feare yee not, [unspec 13] stand still, and see the salvation of Iehovah, which he will doe for you to day: for the Egyptians whom ye have seene to day, yee shall not againe see them any more for ever. Iehovah will fight for you, and you shall [unspec 14] [unspec 15] hold your peace. And Iehovah said unto Moses, Wherefore criest thou out unto me? Speake unto the sonnes of Israel, that they goe forward. And thou, lift up thy rod, [unspec 16] and stretch out thy hand over the Sea, and cleave it: and the sonnes of Israel shall goe in to the midst of the Sea, on dry ground. And I, behold, I will make strong the heart [unspec 17] of the Egyptians, and they shall goe in after them: and I will be honoured upon Pharaoh, and upon all his army, upon his charets, and upon his horsemen. And the Egyptians shall [unspec 18] know that I am Iehovah, when I am honou∣red upon Pharaoh, upon his charets, and up∣on his horse-men. And the Angell of God, which went before the campe of Israel, re∣moved [unspec 19] and went behind them; and the pil∣lar of the cloud removed from before them, and stood behind them. And it came be∣tweene [unspec 20] the Campe of the Egyptians, and the Campe of Israel; & it was a cloud and dark∣nesse, and it made light the night: and the one came not neere the other all the night. And Moses stretched out his hand over the Sea; and Iehovah caused the Sea to [unspec 21] goe backe, by a strong East winde, all the night and made the sea dry land: and the waters were cloven. And the sonnes of Is∣rael went in to the midst of the sea, upon the [unspec 22] drie ground: and the waters were a wall unto them on their right hand and on their left. And the Egyptians followed, and went in [unspec 23] after them, all Pharaohs horses, his charets, and his horse-men, into the midst of the 〈◊〉〈◊〉 And it was in the morning watch that [unspec 24] 〈◊〉〈◊〉 looked unto the campe of the E∣gyptians, in the pillar of fire, and of the cloud, and troubled the campe of the Egyptian: And tooke off their charet wheeles, and led [unspec] them heavily: and the Egyptians said, Let us flee from the face of Israel, for Iehovah fighteth for them, against the Egyptians. And Iehovah said unto Moses, Stretch out [unspec] thy hand over the sea, and the waters shall returne upon the Egyptian, upon his charets, and upon his horse-men. And Moses stret∣ched out his hand over the Sea, and the sea returned to his strength, at the looking forth of the morning: and the Egyptians fled against it; and Iehovah shooke off the Egyptians into the midst of the sea. And [unspec] the waters returned, and covered the cha∣rets and the horse-men, with all the armie of Pharaoh that came after them, into the Sea: there remained not so much as one of them. But the sonnes of Israel wal∣ked on dry land, in the midst of the sea, and the waters were a wall unto them on their right hand, and on their left. And Iehovah saved Israel in that day out of the hand of the Egyptians: and Israel saw the Egyptians dead vpon the sea shore. And Israel saw the great hand which Iehovah did upon the Egyptians; and the people feared Iehovah, and they beleeved in Ieho∣vah, and in Moses his servant.

Annotations.

PI-hahiroth] or, the mouth of Hiroth, that is, the straight (or passage) betweene the mountaines of Hiroth: for in Numb. 33. 8. the word Pi, (that is, Mouth,) is left out of the name. Into these streights did God lead Israel, both to free them from war with the Philistians, Exod. 13. 17. 18. and to give the Egyptians occasion hereby to pursue them, (as the verses following here shew;) as also to try the faith of his people; which even here at first was turned to unbeleefe and rebellion, verse 11. 12. Deut. 8. 2. Psalme 106. 7. Migdol] in Greeke Magdol: the name of a citie of the Egyptians, Ier. 44. 1. by interpretation it signifieth a Tower. Baal-zephon] in Greeke Beelsepphon. The Ie∣rusalemy Thargum expoundeth it, the idoll of Ze∣phon: and so it seemeth to be an idolatrous place or monument of the Egyptians; as Baal-Pehor was the Idoll of the Moabites, Num. 25. 3. and Baal∣mehon, the name whereof the Israelites chan∣ged, when it came into their possession, Num. 32. 38. For as Israel passed from Egypt to Canaan.

God did let them see the abominations and idols of the nations; whereof hee warned them to be∣ware, Deut. 29. 16. 17. 18.

Vers. 3. intangled] or, perplexed, not knowing what to doe, as the Greeke translateth, they wander [unspec 3] (or stray) and the word is used in Ioel 1. 18. of cat∣tell perplexed for want of pasture. So Pharaoh see∣ing the Israelites to take this indirect way, thought they were afraid of the wildernesse, and in per∣plexity of mind: whereupon he hardned himselfe to follow after, and bring them againe into his bondage.

Vers. 4. make strong] that is, as the Greeke saith, [unspec 4] harden: so after, verse 8 17. See Exodus 4. 21. honoured] or, as the Greeke translateth, gloried: will get me honour, by their destruction, vers. 17. 18. For God hath glory by wrath upon the wicked, as by mercy upon the elect, Roman. 9. 22. 23. So Eze∣kiel 28. 22.

Vers. 6. bound] in Greeke, joyned, to wit, the hor∣ses to his chariot: made ready. So Gen. 46. 29. [unspec 6]

Vers 7. captaines] or Princes, the third sort of governours in the kingdome: having the name of [unspec 7] three, or third: the Chaldee calleth them Mighties.

Vers. 8. a high hand] that is, powerfully, openly, and boldly, like armed men, as in Exod. 13. 18. and [unspec 8] in the sight of the Egyptians, Num. 33. 3. not like f••gitives. So to sinne with a high hand, Num. 15. 30. is to doe it boldly and openly. The Chaldee chan∣geth the phrase, saving, they went out with uncove∣red (or open) head: which meaneth, openly, bold∣ly, cheerfully: as, the covering of the head, signi∣fieth sorrow and shame, 2 Sam. 15. 30. Ier. 14. 4.

Vers. 9. army] Hebr. power: used for an army or [unspec 9] host, as the Greeke here translateth it; so in verse 17. 28. And here againe is to be understood, they followed and overtooke them.

Vers. 10. were fore afraid] or, feared vehemently. This was for want of faith and love towards God, [unspec 10] Matth. 8. 26. 1 Iohn 4. 18. But was occasioned by the straits they now were in: the congregation of Is∣rael was shut in, from the foure parts of the world: be∣fore them was the sea, behind them followed the enemy: and on each side of them were wildernesses full of fiery Serpents, which did bite and kill men with their venome: saith the Chaldee paraphrase upon Song. 2. 14.

Vers. 11. at all] or, none: a double deniall shew∣ing [unspec] the earnest passion and distemperature of their unfaithfull and unthankfull minds. Of this David said, they remembred not the multitude of thy mercies, but rebelled at the sea, at thered sea: yet he saved them for his names sake, Psal. 106. 7 8.

Vers. 12. Let us alone] or, Cease from us. They re∣turne to their former rebellious cariage in Egypt, [unspec 12] mentioned in Exod. 6. 9.

Vers. 13. feare not] the Greeke saith, be bold, (or, of good comfort.) whom ye have seene] or, as the [unspec 13] Greeke translateth, so as ye sec: meaning, they should see them no more alive, but dead, as verse 30. not againe see] Hebr. not adde to see. By these pro∣mises, God would stay their murmurings, streng∣then their faith, and shew his grace to an undeser∣ving people: for which hee is after celebrated, in Neh. 9. 9. thou heardest their cry by the red sea.

Vers. 14. shall hold your peace] or, shall bee silent, [unspec 14] shall cease from speaking or doing any thing in this battell. The originall word is often used for cea∣sing to heare or speake, as they that are deafe; but applied also to actions, signifieth silence or ceasing from deeds, as they that neglect and sit still, 2 Sam. 19. 11. Psal. 83. 2. and 50. 3. Esay 42. 14. 15. It may also be meant, hold ye your peace, that is, cease from murmuring against God and me.

Verse 15. wherefore] Hebr. what, that is, For what [unspec 15] criest thou? God encourageth Moses to goe on with the worke in hand, which the peoples mur∣muring began to hinder. So after (in Exod. 17. 4) hee cried unto the Lord, upon the like occasion. Though here no words of prayer bee mentioned, yet Moses might cry unto God by the Spirit, which maketh intercession for the Saints, with groanings which cannot be uttered, Rom. 8. 26. The Chaldee para∣phrast turneth it, I have accepted thy prayer: speake to the sonnes of Israel; &c. as if he had cried our for feare of wrath to come upon them for their sinne, as they deserved. So elsewhere another Chaldee paraphrast (on Song 1. 9.) more plainly saith, When Pharaoh and his host were drowned, Israel also had like∣wise perished, if Moses the Prophet had not stretched out his hands in prayer before the Lord, and turned a∣way the Lords wrath from them. A like preservation of them by Moses prayer, is after recorded in Deut. 9. 13. 14.—19. 20.

Verse 16 thy rod] where with miracles were done [unspec 16] in Egypt, Exod. 4. 2. and 7. 9. &c. the rod of God, Exod. 17. 9 it signified the Word of God, which is the rod of his mouth, wherewith hee smiteth the earth, Esay 11. 4. but feedeth his people, Mic. 7. 14 cleave it] that is, forcibly divide, and (as the Greeke translateth) rent it. It is a commandement implying a promise.

Vers. 17. honoured upon] or, as the Greeke tur∣neth [unspec 17] it, glorified in Pharaoh: get me glory and ho∣nour upon him. The Lord knew that they dealt proudly against his people, so hee made himselfe a name, as it is this day, Nehem. 9. 10.

Vers. 19. the Angell,] that is, Christ, called Ieho∣vah, [unspec 19] Exod. 13 21. So the Hebrew Doctors have acknowledged this Angell to be Michael the great Prince, who was made a wall of fire, betweene the Isra∣elites and the Egyptians; Pirkei R. Eliezer, chap. 42. And others of them say this Angell was (Shechinah) the presence (or Majestie) of God, and called an An∣gell and Prince of the world, because the government of the world to by his hand: R. Menachem upon this place. This 19. verse, and 20. and the 21. fol∣lowing; have every of them in the Hebrew, 72. letters; from which the Hebrew Rabbines have their curious speculations, of so many Angels, con∣curring in this glorious worke of dividing the sea, and leading Israel through it.

Vers. 20. a cloud and darknesse,] that is, the cloud [unspec 20] was thicke and darke to the Egyptians, and made light (or illumined) the night to the Israelites. And so the Chaldee paraphrase, and Thargum Ieru∣salemy explaineth it, the cloud was halfe light, and halfe darknesse, the light, gave light unto Israel; and the darknesse, gave darknesse unto the Egyptians.

The Greeke translateth, and there was darknesse & thicke darknesse, and the night came. A like manife∣station of Gods glorie, the Psalmist celebrateth; He set darknesse, his secret place; round about him his pavillion: darknesse of waters, (that is, of watrie clouds) thicke clouds of the skies, Psal. 18. 12.

Vers. 21. to goe backe,] O s••a what ailed thee, that [unspec 21] thou fleddest? Psalme ••14. 5. The waters saw thee ô God, the waters saw thee, they trembled: the depths al∣so were troubled, Psal. 77. 17. This worke of God figured the afflictions of this world, made easie for Christs people to passe thorow by the power of God, Ps. 66. 12. Esay 43. 2. east winde] which be∣ing violent, is used to denote Gods anger, Ier. 18. 17. Ezek. 19. 12. Psal. 48. 8. And of this worke, the Prophet saith, was thy wrath (Lord) against the sea? Habakkuk. 3. 8. and David saith, he rebuked the sea, and it was dried up, Psal. 106. 9. It figured also the power of Gods Spirit, for the salvation of his Church by Christ, Esay 11. 15. who for the help of his people, flyeth swiftly on the wings of the wind, Ps. 18. 11. dry land] Come & see the works of God he is fearfull in his doing, toward the sons of men; he turned the sea into dry-land, Psal. 66. 5. 6. cloven] or, forcibly divided, into parts, as Psal. 136. 13. from which the Iew Doctors teach, that there were 12. according to the number of the twelve tribes of Israel: Pirkei R. Eliezer, c. 42. and Thar∣gum Ierusalemy, on Deut. 1. 1.

Vers. 22. went in] following the Lord by faith: [unspec 22] for he led them by the right hand of Moses, with his glorious arme dividing the water before them, to make himselfe an everlasting name, Esay 63. 12. and, by faith they passed through the red sea as by dry land, which the Egyptians assaying to doe were drowned, Heb. 11. 29. And in this sea they were baptized, 1 Cor. 10. 2. a wall] standing up stedfast, as an heape, Psal. 78. 13. so they went safely: God led them through the deepe, as an horse in the wildernesse, that they should not stumble: as a beast goeth downe in∣to the valley, the Spirit of the Lord quietly led the people, to make himselfe a glorious name, Esay 63. 13. 14.

Vers. 24. watch,] or ward, custodie; so called be∣cause men kept watch and ward there certaine [unspec 24] houres in the night. As here, and in 1 Sam. 11. 11. is mentioned the morning watch; so in Lam. 2. 19. the beginning of the watches; and in Iudg. 7. 19. the middle watch is spoken of: in Luk. 12. 38. the second and third watch; and in Matt. 14. 25. the fourth watch of the night; which in Mar 13. 35 are named, evening, midnight, cock-crowing and day-dawning. See also after in v. 27. looked,] and manifested his presence with Israel, and wrath against Egypt; for the clouds streamed downe waters, the skies gave out a sound; Gods arrowes also (or hailestones) went abroad, the voice of his thunder was in the aire, lightnings lightned the world; the earth trembled & quaked, Psal. 77. 18. 19. pillar of fire,] wherein God did as it were ride upon his horses, his chariots of salvation, for his people, Habak. 3. 8. 9. troubled the campe] or made a tumult in their host; and terribly strooke them downe. The Ierusalemy Thargum here saith, God threw downe upon them pitch, and fire, and haile-stones, and astonished the host of the Egyptians. This word is after used, when God promiseth to de∣stroy the Canaanites from before his people, Deut. 7. 23. And David in like sort, celebrateth his victo∣ries, saying; he sent out his arrowes, and scattered them: and he hurled forth lightnings, and troubled them, Psalme 18. 15.

Vers. 25. heavily,] Hebrew, with heavinesse: Greeke by force. For the raine and tempest so soft∣ned [unspec 25] the ground, that they could drive but slowly, and with much adoe. Egyptians] Hebrew, the Egyptian said, let meflee: spoken as of one man, to note their joynt consent. So in v. 26.

Vers. 26. shall returne] the Greeke translateth, [unspec 26] let the water returne and cover the Egyptians. The word cover, is borrowed from v. 28. This was done with a wind, as before, v. 21. Exod. 15. 10.

Vers. 27. the looking forth, or, turning towards of [unspec 27] the morning, at the day dawning: which time the Scripture noteth, both for judgement upon the wicked, as in this place; and for mercy to the city of God, as in Psal. 46. 6. It was also the time of Christs resurrection, Matt. 28. 1. 2. The like phrase, is, of the evening, in Gen. 24. 63. shooke off,] that is, cast away, destroyed: so this word is elsewhere used, Iob 38. 13. Nehem. 5. 13. Herein God re∣compenced them, according to their workes: for they had drowned the children of Israel in the river, Exod. 1. 22. and now they themselves were drowned in the sea. This overthrow of the Egyp∣tians, was also a figure of Christs victory over our spirituall enemies, by subduing our iniquities, and casting al our sinnes into the depths of the sea, Micah. 7. 15. 19.

Vers. 29. walked] or went on dry land, as before, so whiles the waters retired and drowned the E∣gyptians. Of this miracle Asaph sung, O God, thy way was in the sea, and thy pathes in the many waters; and thy foot-steps were not knowne: thou didst lead thy people like a flocke, by the hand of Moses and Aaron, Psal. 77. 20. 21. Alike marvellous worke, was at the river Iordan, when Israel entred in Canaan, Ios. 3. 16.

Vers. 30. shore] Heb. lip of the sea.

Vers. 31. hand,] that is, handy worke; so in Psalme 109. 27. the Chaldee translateth it, the power of the great hand. in Iehovah] the Greeke transla∣teth, beleeved God: so in Gen. 15. 6. where is shew∣ed, that the Apostles approve the version. in Moses,] that is, in the word which Moses taught them from God: as the Chaldee explaineth it, they beleeved in the word of the Lord, and in the pro∣phesie of Moses his servant. So in 2 Chro. 20. 20. it is said, beleeve in Iehovah, &c. beleeve in his Prophets; and in Exod. 19. 9. that they may beleeve in thee. It meaneth trust or confidence in the faithfulnesse of any; as in 2 Cor. 2. 3. Gal. 5. 10. A like speech is of Sion, in Esay 14. 32. the poore of his people shall trust in it. So, in 1 Sam. 12. 18. the people feared Iehovah and Samuel. See further in the notes on Exod. 19. 9.

CHAP. XV.

1, The song of Moses and Israel; wherein they celebrate Gods power and grace, for drowning the E∣gyptians, and saving of Israel, in the red sea: 13, for leading his people through the wildernesse. 14, for terrifying the nations round about. 17, for seating his people in Canaan. 20, Marie and the women, answer the men in singing Gods praise. 22, The people in the wildernesse are brought to bitter waters. 25, a tree sweetneth them. 27, At Elim are twelve wels, and seventie palme trees.

THen sang Moses and the sonnes of Is∣rael [unspec 1] this song unto Iehovah; and they said, saying; I WILL SING unto Iehovah, for hee excelleth gloriously: the horse and his rider hath he throwne into the sea.

Ioh is my strength and song, and hee hath [unspec 2] beene to me a salvation: this is my God, and I will make him an habitation; the God of my father, and I will exalt him.

Iehovah is a man of warre: Iehovah is his name. [unspec 3]

Pharaohs charets and his host hath he cast into the sea; and the choise of his captaines [unspec 4] are drowned in the red sea.

The depths have covered them: they sank downe into the bottomes as a stone. [unspec 5]

Thy right hand, O Iehovah, is become [unspec 6] glorious in power: thy right hand; O Ieho∣vah, hath dashed in peeces the enemie.

And in the greatnesse of thine excellencie, [unspec 7] thou hast overthrowne them that rose up a∣gainst thee: thou sentest forth thy wrath, which did eat them up as stubble.

And with the blast of thy nostrills the [unspec 8] waters were gathered together; the floods stood upright as an heape, the depths were congealed in the heart of the sea.

The enemie said, I will pursue, I will o∣vertake, [unspec 9] I will divide the spoile: my soule shall be filled with them; I will draw out my sword; mine hand shall destroy them.

Thou didst blow with thy winde, the sea [unspec 10] covered them; they sank as lead, in the migh∣ty waters.

Who is like thee amongst the gods, O Ie∣hovah? [unspec 11] who is like thee, glorious in holi∣nesse, fearfull in praises, doing wonders!

Thou stretchedst out thy right hand; the [unspec 12] earth swallowed them.

Thou leadest forth in thy mercy, this peo∣ple [unspec 13] which thou hast redeemed: thou guidest them in thy strength, unto the habitation of thine holinesse.

This may be sung also as the 113. Psalme. 〈♫〉〈♫〉 Nto Iehovah sing will I, for he excelleth [unspec 1] 〈♫〉〈♫〉 gloriously: the horse and him that rode 〈♫〉〈♫〉 thereon, into the sea throwne downe hath 〈♫〉〈♫〉 he. Iah is my strength and melodee, and [unspec 2] 〈♫〉〈♫〉 hath beene my salvation.

This is my God, and for his sake I will an habitation make; God of my father is this same, And I will highly him preferre. Iehovah is a man of warre: [unspec 3] Iehovah his renowned name.

Charets of Phar'oh, and his host, [unspec 4] He downe into the sea hath cast: His Captaines eke each chosen one, He did them in the Red sea drowne. The deepes them covered: they sanke downe [unspec 5] Into the bottomes, as a stone.

Thy right hand, O Iehovah, is Glorious become, in powerfulnesse: [unspec 6] Iehovah, thou with thy right hand, Hast dasht in peeces th'enemie. And in thy great excellencie, [unspec 7] Thrown down them that did thee withstand.

Thy servent wrath thou forth didst poure, Which them as stubble did devoure. And waters with thy nostrils blast, [unspec 8] Together gathered were; as heaps The flouds stood upright; and the deepes In seas heart were congealed fast.

The enemie said, I will make [unspec 9] Pursuit, I will them overtake, I will divide the gotten spoile: My soule shall be replenished With them; my sword I will unshead; Mine hand shall utterly them foile.

Then with thy wind thou diddest blow, [unspec 10] The sea them coverd: they sanke low, As lead in waters vehement. Among the Gods, who is like thee, [unspec 11] Lord? who like thee? in sanctitee Glorious, in praises reverent;

Thou doest wonders! Hast out spred [unspec 12] Thy right hand; them the earth swallowed. Thou in thy mercy leadest on [unspec 13] This people which thou didst redeeme: And in thy strength thou guidest them: Vnto thine holy mansion.

The peoples shall heare, and bee stirred: [unspec 14] sorrow shall take hold of the Inhabitants of Palestina.

Then the Dukes of Edom shall be amazed; [unspec 15] the mighty men of Moab trembling shall take hold upon them: all the inhabitants of Canaan shall melt away.

Terrour and dread shall fall upon them; [unspec 16] by the greatnesse of thine arme they shall bee as still as a stone; till thy people passe over, O Iehovah, till this people passe over which thou hast purchased.

Thou wilt bring them in, and plant them [unspec 17] in the mountaine of thine inheritance, in the place, O Iehovah, which thou hast made for thee to dwell in, in the Sanctuarie, O Lord, which thy hands have established.

Iehovah shall reigne for ever and aye.

For the horse of Pharaoh went in, with [unspec 18] [unspec 19] his charets and with his horsemen, into the sea, and Iehovah brought againe the waters of the sea upon them: but the sonnes of Is∣rael went on dry land, in the mids of the sea.

And Mary the Prophetesse, the sister of [unspec 20] Aaron, tooke a timbrell in her hand, and all the women went out after her, with tim∣brels, and with dances.

And Mary answered them: SING yee [unspec 21] to Iehovah, for he excelleth gloriously; the horse and his rider hath he throwne into the sea.

And Moses removed Israel forward [unspec 22] from the red sea; and they went out into the wildernesse of Shur: and they went three daies in the wildernesse and found no water▪ And they came to Marah; and they could not drinke of the waters of Ma∣rah, [unspec 23] for they were bitter; therefore the name of it was called Marah. And the peo∣ple murmured against Moses, saying, What [unspec 24] shall we drinke? And he cried out unto Ie∣hovah; and Iehovah shewed him a tree, and [unspec 25] he cast it into the waters, and the waters were made sweet: there he appointed to him a statute and a judgement, & there he temp∣ted him. And hee said, If hearkning thou [unspec 26] wilt hearken to the voice of Iehovah thy God, and wilt doe that which is right in his eyes, and wilt give eare to his commande∣ments, & keepe all his statutes; I will not put upon thee any of the diseases which I have put upon the Egyp〈…〉〈…〉s; for I am Iehovah, 〈◊〉〈◊〉 he aleth thee. And they came to Elim, [unspec 27] and there were twelve we••s of water, and se∣〈…〉〈…〉 〈◊〉〈◊〉 trees, and they 〈◊〉〈◊〉 there by the•••• ••••••rs.

The peoples they shall heare and quake: [unspec] Sorrow shall hold upon them take, That in Palestina remaine. The Dukes of Edom shall be then [unspec] Amazed, Moabs mighty men, Take hold on them shall trembling paine.

In Canaan shall melt away The dwellers all. Fearfull dismay [unspec] And dread shall fall on them from thee; They shall as still be as a stone, By thy great arme, till over gone Thy people, O Iehovah, be;

Vntill this people over past Shall be, which purchased thou hast. Thou wilt bring in and plant them sure, In mount of thine inheritance In place which for thine habitance Thou, O Iehovah, dost procure:

Even in the Sanctuarie, Lord, Which thy hands firmely have prepar'd. Iehovah ev'r and aye is king. For Pharaohs horse, cars and horsemen, [unspec] Went into Sea; Iehovah then Did the sea waters on them bring:

But goe the sonnes of Isr'el did Vpon dry land, the sea amid. Vnto Iehovah sing doe yee, [unspec] For he excels with glorious fame; The horse and rider on the same, Into the sea throwne downe hath he.

Annotations.

VNto Iehovah] that is, unto his praise, as Da∣vid [unspec] saith, They beleeved in his words, they sang his praise, Psal. 106. 12. So the Chaldee beginneth the song thus, We will sing praise and confesse unto the Lord. With this song of victory over Pharaoh, the Holy Ghost compareth the song of those that have gotten victorie over the spirituall Pharaoh, the Beast (Antichrist) when they stand, by the sea of glasse mingled with fire, (as Israel here standeth by the red sea,) having harpes of God, (as the wo∣men here had timbrels, v. 20.), and they sing the song of Moses the servant of God, and the song of the Lamb, the Son of God, Rev. 15. 2. 3. 4. gloriously] or excellently; Hebr. excelling excelleth; which the Gr. translateth, is become gloriously glorious. The Chal∣dee paraphraseth, for he excelleth above the excellent, and excellencie is his. [unspec]

Vers. 2. Iah.] this is one of the proper names of God, Psal. 68. 5. first used in this song; and seldome but in songs and psalmes. The Hebrew Halelujah, (that is, Praise yejah) is kept by the Holy Ghost in Greeke, Allelouia, Rev. 19. 1. 3. 4. 6. The me∣moriall of this name, was kept also among the hea∣then Romans, who called their greatest god Iu-piter,

that is, Iah father. The Greeke Bible usually translateth Iah Lord, the Chaldee, Feare: and Th••rgum Ierusaelemy on this place expoundeth it, the Feare of all the world. Other Hebrewes make it an abridgement of the name Iehovah, and a part of it; Maimo••y in Iesudei hatorah, chap. 6. S. 4. so it signifieth the essence or being of God, (as Iehovah also doth, whereof see the notes on Gen. 2. 4.) or, as Iah is p••onounced with breathing, it may signi∣fie God, who giveth to all, Life and Breath, and all things, Acts 17. 25. my strength] he which gi∣veth me strength, as in Psalme 68. 36▪ (so the Greeke here translateth it Helper:) or, he to whom I give strength, that is, strong praise; as in Psalme 29. 1. give ye to Iehovah glory and strength: so, out of the mouth of babes and sucklings, thou hast founded strength, Psal. 8. 3. is expounded by our Saviour, thou hast perfected praise, Matth. 21. 16. Howbeit, we may here retaine the name Strength, which the Holy Ghost often ascribeth to God among other his praises; as in 1 Tim. 6. 16. to whom be honour and strength: in 1 Peter 4. 11. to whom be glory and strength; and sundry the like, Revel. 1. 6. and 5. 13. Strength is here and alwaies ascribed unto God, for by his owne strength shall no man prevaile, 1 Sam. 2. 9. song] or psalme, melodie; that is, the argu∣ment of my song; or whom I praise with Psalme; so the Chaldee translateth it, my praise: also the Greeke in Esay. 12. 2. though here it turneth it, my protectour. It is generally all melodie, with voice of man, Esay. 51. 3. or instruments of musicke, A∣mos 5. 23. These words the Prophets after use, when they sing of Christ and of his graces, as Psal. 118. 14. and Esay. 12. 2. where the name Iehovah is added, for Iah Iehovah is my strength and song. There immediatly before, he hath reference to Is∣raels salvation from the Egyptians, Esay. 11. 15. 16. which being by him applied to our salvation by Christ, sheweth that all these things happened unto them for types, as the Apostle saith, 1 Cor. 10. 11. and he] or, for he: as, And he heard, Esay. 39. 1. is expounded. For he heard, 2 King. 20. 12. And thou wilt save, 2 Sam. 22. 28. is For thou wilt save, Psalme 18. 28. a salvation] or, for a salvation: that is, hath saved (helped or delivered) mee from mine enemies, who were too strong for mee. So this phrase meaneth, as in 2 Sam. 10. 11. If the Sy∣rian; be too strong for me, then thou shalt be to me a sal∣vation; that is, shalt helpe or rescue me. Thus Christ is called Gods salvation, Luke 2. 30. because by him God hath saved and delivered us out of the hands of our enemies, Luke 1. 71. 74. The Chaldee here paraphraseth, hee said by his word, and hath beene to mee a redeemer. an habitation] or a comely dwel∣ling; and so, will dwell with him: the Chaldee ex∣plaineth it, I will build him a sanctuarie. Or wee may English it, I will adorne him; will doe him seemely ho∣nour; as the Greeke translateth, I will glorifie him. my father] this the Chaldee expoundeth my fathers: it seemeth principally to intend Abraham, the father of many nations, Genes. 17. 5. and with him, Isaak, Iakob, and the rest, to whom God gave his promises; which now beganne to be per∣formed to their children, Gen. 15. 14. exalt] with song and praise, as this word is often used in Psalmes, wherein God his name and actions are extolled, Psalme 30. 2. and 118. 28. and 145. 1. Esay. 25. 1.

Vers. 3. man of warre,] that is, a noble warriour: [unspec 3] for the word man, added to other things, often sig∣nifieth excellencie: as, a man of arme, is a mighty one, Iob 22. 8. a man of words, is an eloquent person, Exod. 4. 10. And so the Chaldee here expresseth it, calling him the Lord, and Victour of wars: and the Greeke, a breaker of warres. Now did the Lord ride upon his horses, and his chariots of salvation, his bow was made quite naked; Habakkuk 3. 8. 9. This also may have reference to Christ, the Conque∣rour, as Psalme 24. 8. Revel. 19. 11. &c. Ieho∣vah] this name among other things, noteth Gods powerfull effecting of judgements upon his ene∣mies, for the salvation of his Church; and hee is therefore called Iehovah of hosts, Psal. 83. 14.—19. and 46. 7. 8.—12. See the notes on Genes. 2. 4. and Exodus 6. 3.

Vers. 4. the choise] that is, as the Greeke transla∣teth, [unspec 4] his chosen captaines; meaning the fairest, best and valiantest; as the Chaldee translateth, the fai∣rest: so in Gen. 23. 6. Of these captaines, see Exod. 14. 7. Like triumph shall bee over the enemies of Christ, when all the fowles of heaven shall be cal∣led to eat the flesh of Kings, and of Captaines, and of mighty men, and the flesh of horses, and of them that sit on them, &c. Rev. 19. 17. 18. 21.

Vers. 5. as a stone:] that they could not helpe [unspec 5] themselves with swimming; neither rise up any more for ever; as Ierem. 51. 63. 64. So after in verse 10. they sanke as lead. This is remembred in Nehem. 9. 11. their persecutors thou threwest into the deepes, as a stone into the mighty waters. A like judg∣ment God will bring upon Babylon, the spirituall Egypt; for as a stone cast into the sea, so with violence shall that great citie Babylon be throwne downe, and shall be found no more at all, Revel. 18. 21.

Ver. 6. become glorious,] or, wondrous excellent, [unspec 6] ample and magnificent. It may also imply, is become glorious to me. So David extolleth the workes of Gods right hand, Psal. 118. 15. 16.

Vers. 7. against thee,] the Chaldee saith, against [unspec 7] thy people: for that which is done against them, is against God himselfe, Zacharie 2. 8. Mat∣thew 25. 45. Acts 9. 4. eat them up] that is, devoure and consume them; as the Chaldee explai∣neth it, consumed them as the fire doth the stubble. So Gods wrath is likened to fire, Psalme 89. 47. and the wicked, to stubble, Esa. 5. 24. and 47. 14.

Vers. 8. blast,] or, spirit, or winde of thy wrath, as [unspec 8] the Greeke translateth it: because the Hebrew Aph signifieth both anger, and the nostrils: and this speech is used in cases of judgment upon Gods e∣nemies, as in Iob 4. 9. by the blast of God they perish, &c. The Chaldee here translateth, with the word of thy mouth. It respecteth Gods command, in Exod. 14. 26. 27. which was performed also by a winde; as after verse 10. So the Lord will consume Anti∣christ, with the spirit of his mouth, 2 Thes. 2. 8. gathered] or, heaped up: became as heaps. And this being done with a mighty winde, was with a great

noise; to which the Prophet hath reference, say∣ing; the deepe uttered his voice, and life up his hands on high, Habakkuk 3. 10. congealed,] as ice, fro∣zen, hardned. It may be meant of the seas bottome, which being muddy and soft, was hardened, that they went as on dry land. He led his people through the deepe, as an horse in the wildernesse, Esay 63. 13. Some understand it of the waters, that they were congealed as ice. the heart] that is, the mids, or deepe of the sea, so Psalme 46. 3. Ezek. 28. 2. And now, the channels of waters were seene, and the foundations of the world were revealed: at the rebuke of the Lord, at the breath of the winde of his an∣ger; as David singeth for his victories, Psal. 18. 16.

Vers. 9. divide the spoile] which is done after vi∣ctory, [unspec 9] Luke 11. 22. and with joy, Esay. 9. 3. Thus the enemie vainely promised themselves the victo∣ry: so in Iudg. 5. 30. soule,] that is, lust, or, will: so in Psal. 27. 12. and 41. 3. and 78. 18. destroy them] or, repossesse them: for so the originall is used sometime for destroying or disinheriting; as Numb. 14. 12. sometime for causing to inherit, or taking possession, Numb. 14. 24. The Chaldee here translateth it, destroy: the Greeke, have dominion, (or Lord over them) The Egyptians came out as a whirlewinde to scatter Israel: their rejoycing was even to dovoure the poore, in secret, Hab. 3. 14.

Vers. 10. blow;] the Chaldee translateth it, thou [unspec 10] didst say with thy word. Of this winde there was no mention in Exod. 14. 27. but it is gathered from verse 21. where the Lord, by a strong east winde, caused the sea to goe backe. covered them] God made the waters of the red sea to flow over their faces, as they pursued after Israel, Deut. 11. 4. the waters covered the distressers of Israel; not one of them was left, Psal. 106. 11. And here God brake the heads of the Dra∣gons, in the waters: the heads of Livjathan, Psalme 74. 13. 14.

Vers. 11. the Gods,] or, the Mighties, the Poten∣tates: [unspec 11] so the Princes of the world are called, Psal. 82. and 89. 7. wonders] or marvels: so the Greeke also and Chaldee translateth it: the He∣brew being singular, a wonder, or miracle: but one is often put for many, as is noted on Gen. 3. 2. So in Psal. 78. 12.

Vers. 12. the earth,] in the bottome of the sea: so Ionas in the sea, said the earth with her bars was a∣bout [unspec 12] me for ever, Ion. 2. 6.

Vers. 13. leadest,] to wit, softly or quietly, as a flocke is led: this was done by the pillar of the [unspec 13] cloud and fire; also by the hand of Moses and Aa∣ron, but ascribed to God as the principall; even as in verse 12. God is said to stretch out his hand, which was ministerially done by Moses, Exodus 14. 26. So in Psalme 77. 21. thou didst leade thy peo∣ple like a flocke, by the hand of Moses and Aaron. habitation of thine holinesse] in Greeke thine holy lod∣ging (or mansion) It is a continuance of the former similitude of a shepherds lodge or habitation, which is in pleasant pastures to feed and give rest to his flocke; as in all the cities thereof, shall be an ha∣〈…〉〈…〉 of shepherds, causing their flockes to lie downe, 〈◊◊〉〈◊◊〉 12. It meaneth the land of Canaan, where God 〈…〉〈…〉uld give his people rest, and feed them with his Word. So when God promiseth to return them out of Babylon, hee useth this word, I will bring Israel againe to his habitation, and hee shall feed, &c. Ier. 50. 19. and in that land Ierusalem was as the fold of the flocke, and is called a quiet habitati∣on, Esay. 33. 20. The fulfilling of this prophesie, is celebrated by Asaph, shewing how God made his people to goe forth like sheepe, and guided them like a flocke in the wildernesse; and led them on in safety, and they dreaded not: but the sea cove∣red their enemies. And hee brought them to the border of his Holinesse, to that mountaine which his right hand had purchased, Psal. 78, 52. 53. 54.

Vers. 14. stirred,] with feare, or anger: both which doe stirre the minde and body, and cause it to quake and tremble: and these were in the peo∣ples hearing of Gods workes for Israel, Deut. 2. 25. Ios. 2. 10. 11. Num. 20. 18. 20. and 22. 3. 6. The Greeke here translateth it, angry.

Vers. 15. amazed] or suddenly troubled: it implieth both feare and haste; and so the Greeke translateth it hasten. See this fulfilled in Deut. 2. 4. and of E∣doms Dukes, see Gen. 36. take hold] that is, they shall greatly tremble. For passions of the minde, feare, trembling, astonishment, and the like, are said to take hold, or fall upon men, when they are overcome by them. In Luk. 5. 26. it is said, amaze∣ment tooke all; which in Mark. 2. 12. is expounded, all were amazed. melt,] that is, faint with feare: as was accomplished, Ios. 2. 9. 10. 11. and 5. 1. A similitude whereby the heart is likened to waxe, which melteth with feare, as waxe with fire, Psal. 22. 15. and 68. 3.

Vers. 16. terrour;] this also is signified in Deut. 2. 25. and 11. 25. Thargum Ierusalemy expounds it the terrour of death: which phrase David useth in Psal. 55. 5. terrours of death are fallen upon me. The Hebrew aemathah, hath here a letter added in the end, to denote the excesse of feare, great ter∣rour. This, though it was in respect of the people, as it is said, your terrour is fallen upon us, Ios. 2. 9. yet proceeded it from God, as he saith, I will send my terrour before thee, Exod. 23. 27. purchased] or gotten, bought, and possessest. The Hebrew Kanah signifieth to get either by generation, as Gen. 4. 1. or by buying and purchasing, whereby it becom∣meth ones owne possession, Gen. 25. 10. Ex. 21. 2. All are in God, creating, redeeming, and rege∣nerating his people in Christ. So Moses elsewhere saith, Is not he thy father that hath gotten (or bought) thee? Deut. 32. 6. and Asaph saith, Remember thy congregation which thou hast purchased, Psalme 74. 2. and the Apostle speaketh of such as deny the Lord that hath bought them, 2 Pet. 2. 1. The Chaldee here translateth it, redeemed, as in verse 13.

Vers. 17. plant] that is, give them a setled dwel∣ling: a similitude from the vine tree, as Psal. 80. 9. and 44. 3. mountaine] that is, mountany coun∣try; such as Canaan was, Deut. 11. 11. and in spe∣ciall, Mount Sion, where the Temple was after builded. This land & sanctuary, did also figure hea∣ven, as is noted on Gen. 12. 5. & Exod. 25. 8. So the Heb. Doctors say here, the Sanctuarie, signifieth the Ierusalem which is above. R. Menachem, on Ex. 15.

Vers. 18. and aye,] or, and yet: in this world, and [unspec 18] that which is to come: as the Chaldee explaineth it, for ever, and for ever and ever. God is said to reigne or be King, when he manifesteth his power and goodnesse, in subduing his enemies, and sa∣ving [unspec 19] his people. So after Antichrists overthrow, voices in heaven doe say, The kingdomes of this world are become (the kingdomes) of our Lord, and of his Christ; and he shall reigne for ever and ever. Wee give thee thanks O Lord God almighty, &c. because thou hast taken to thee thy great power, and reignest, Rev. 11. 15. 17.

Vers. 20. Marie] in Hebrew Mirjam, in Greek [unspec 20] Mariam: which was also the name of the mother of Christ, Matth. 1. 16. This Marie the Prophe∣tesse, was one of the three principall guides, which God sent before his people; which mercy is re∣membred in Mich. 6. 4. I sent before thee, Moses, Aaron, and Marie. timbrell,] see the notes on Gen. 31. 27. These and other instruments were used not onely in civill mirth, but in spirituall joy, and thanksgiving unto God: as here, so in Iudg. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of, in Ier. 31. 4. O Uirgin Israel thou shalt againe be adorned with thy timbrels, &c. dances] or, flutes, as the word sometime signifieth, Psal. 150. 4. and 149. 3. but the Greeke and Chaldee translate it here, dances: which were wont to be used religi∣ously, as Iudg. 21. 21. Ier. 31. 4. 14.

Vers. 21. them:] that is, the men, to whom the [unspec 21] word in the originall, plainely hath reference. Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of e∣very verse of the foresaid song, as the 136 Psalme repeateth in every verse, for his mercy endureth for ever. So also in a Chron. 5. 13.

Vers. 22. of Shur,] called also the wildernesse of E∣tham, [unspec 22] Numb. 33. 8. Exod. 13. 20. Of Shur, see Gen. 16. 7. three daies;] so long a journey they requested of Pharaoh, Exod. 3. 18. and now found it full of wants and tentations. So after in Num∣bers 10. 33.

Vers. 23. Marah,] that is, by interpretation Bit∣ternesse: [unspec 23] so called of the bitter waters. Which the Israelites not being able to drinke, leade us to con∣sider the nature of afflictions; both spirituall by the terrors of the Law, upon the consciences of sin∣ners; and other tentations, wants, and earthly mi∣series, all which are bitter as worme wood, and sor∣rowfull to the flesh, Lament. 3. 15. Psalme 80. 6. Mark. 10. 38. and 14. 36. Hebr. 12. 11. was [unspec 24] called] so the Greeke also translateth the Hebrew phrase he called: which may intend chiefly Moses, who called it so: or, he, that is, every one called it. So where it is said, in 2 Sam. 5. 9. he called: in 1 Chron. 11. 7. it is said, they called. See the notes on Gen. 16. 14.

Vers. 25. a tree,] the Ierusalemy Thargum saith, [unspec 25] And Moses prayed before the Lord, and the Word of the Lord shewed him the tree Ardiphne. This is said to be a tree that hath flowers like lilies, but very bitter: Elias in Lexico Chald. It seemeth to figure out the Tree of Christ, the Crosse, whereby the bitter∣nesse of our afflictions, (likened to waters, Psalme 69. 2.) is turned into sweetnesse and joy, Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens healed evill waters with salt, 2 King. 2. 21. The Hebrew Doctors, (in Thancu∣ma,) upon this say; It is the manner of the blessed God, to make that which is bitter, sweet, by that which is bit∣ter. Some thought, the wood it selfe had this ver∣tue to sweeten the waters: of whose minde was Ie∣sus the sonne of Syrach, saying, Was not the water made sweet with wood, that the vertue thereof might bee knowne? Ecclus. 38. 5. Others expound it mystical∣ly, of the tree of life, which removed Satan away: as R. Menaches on this place sheweth. he appoin∣ted to him] or he (meaning God) imposed upon him, that is, upon Israel, the people spoken of as one man. tempted him] meaning Israel: whom God tempted or proved by this affliction, as by o∣ther the like afterward, to know what was in their heart, and to doe them good at their latter end; as Deut. 8. 2. 15. 16.

Vers. 26. right] or, pleasing; for so the phrase al∣so [unspec 26] signifieth, 2 Sam. 19. 6. and so the Greeke trans∣lateth it here: and the Holy Ghost useth the like, in 1 Ioh. 3. 22. Whatsoever we aske, we receive of him, because wee keepe his commandements, and doe those things that are pleasing in his sight. This is often men∣tioned in the scriptures; see Deut. 6. 18. diseases,] or, sicknesses: the plagues of Egypt threatned to the transgressors, in Deut. 28. 27. 60. So Gods bles∣sings, under the name of health and welfare, are promised to the keepers of his Law, Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth:] this word is applied to the soule as well as to the body: and im∣plieth the forgivenesse of sins: as heale my soule, for I have sinned against thee, Psalme 41. 9. And Christ when he healed diseases, for gave sinnes also, Matth. 9. 2. 6. and healing of men, Matth. 13. 15. is ex∣pounded to be forgiving of their sinnes, Mark. 4. 12.

Vers. 27. palme trees,] or, date trees, which are [unspec 27] upright and tall of stature, beare sweet fruits, the leaves alwaies greene and flourishing, good for shadow, Song 7. 7. 8. Levit. 23. 40. Psal. 92. 13. To beare the branches of this tree, is a signe of victory over afflictions, Revel. 7. 9. The number of 12. wels, and 70. palme trees, the Ierusalemy Thargum maketh answerable to the 12. tribes of Israel, and the 70. Elders of the Synedrion, mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth al∣so to the number of 70. soules of Israel, that came into Egypt, Gen. 46. 27. Likewise to the 12. Apo∣stles, and 70. Disciples of Christ, Luk 9. 1. & 10. 1. Rev. 21. 12. 14.

CHAP. XVI.

1, The Israelites come to the wildernesse of Sin. 2, They murmur for want of bread. 4, God promiseth them bread from heaven. 11, Quailes are sent, 14, and Manna. 16, The ordering of the Manna. 25, It was not to be found on the Sabbath. 32, An Omer of it is kept for the generations following.

AND they journeyed from Elim; and all the congregation of the sonnes of [unspec 1] Israel came unto the wildernesse of Sin, which is betweene Elim and Sinai, in the fifteenth day of the second moneth after their departing out of the land of Egypt. And all the congregation of the sonnes of Israel murmured against Moses and against [unspec 2] Aaron in the wildernesse. And the sonnes of Israel said unto them, O wee wish wee had [unspec 3] died by the hand of Iehovah, in the land of Egypt, when we sate by the flesh pots, when we did eat bread to the full: for yee have brought us forth into this wildernesse, to kill this whole assemblie with hunger. And Ie∣hovah [unspec 4] said unto Moses, Behold, I will raine unto you bread from the heavens; and the people shall goe out and gather a daies porti∣on in his day, that I may prove them, whe∣ther they will walke in my Law, or not. And [unspec 5] it shall be, in the sixt day, then they shall pre∣pare that which they bring in, and it shall be twice so much as they gather day by day. And Moses and Aaron said unto all the sons [unspec 6] of Israel, In the evening then yee shall know that Iehovah hath brought you out from the land of Egypt. And in the morning, then [unspec 7] ye shall see the glory of Iehovah, for that he heareth your murmurings against Iehovah: And what are we, that yee murmure against us? And Moses said, (This shall be) when Ie∣hovah [unspec 8] shall give unto you in the evening flesh to eat, and bread in the morning to the full: for that Iehovah heareth your murmu∣rings, which ye murmure against him: and what are wee? your murmurings are not against us, but against Iehovah. And Moses [unspec 9] said un••o Aaron, Say unto all the congrega∣tion of the sonnes of Israel, Come neere be∣fore Iehovah: for he hath heard your mur∣murings. And it was, as Aaron spake unto [unspec 10] all the congregation of the sonnes of Israel, and they looked toward the wildernesse, that behold the glory of Iehovah appeared in the cloud. And Iehovah spake unto Moses, [unspec 11] [unspec 12] saying, I have heard the murmurings of the sonnes of Israel: Speake unto them, saying, Between the two evenings ye shall eat flesh, and in the morning yee shall bee filled with bread: and ye shall know that I am Iehovah your God. And it was in the evening, that [unspec 13] the Quailes came up, & covered the campe; and in the morning there was a dew that lay ••ound about the campe. And the dew that [unspec 14] ••ay went up, and behold, upon the face of the wildernesse was a small round thing, small as the ••oare frost, on the earth. And [unspec 15] the sonnes of Israel saw it, and said each man unto his brother, It is Manna; for they knew not what it was: and Moses said unto them This is the bread which Iehovah hath given unto you to eat. This is the word which Ie∣hovah hath commanded: gather ye of it, e∣very man according to his eating; an Omer for an head, according to the number of your soules; yee shall take every man for them which are in his tent. And the sonnes of Isra∣el did so; and they gathered, both he that did (gather) more, and he that did (gather) lesse. And they did mete it with an Omer; and he that had gathered much, had nothing over; and he that had gathered little, had no lacke: they gathered, every man according to his eating. And Moses said unto them, let no man leave of it till the morning. And they hearkened not unto Moses, but some men left of it untill the morning, and it bred wormes and stanke: and Moses was wroth with them. And they gathered it morning by morning every man according to his eating: and when the Sunne waxed hot, it melted. And it was in the sixt day, they gathered twice so much bread, two Omers for one man: and all the rulers of the congregation came, and told Moses. And he said unto them, This is that which Iehovah hath spoken, To morrow is the sabbatisme, the Sabbath of holinesse to Iehovah: bake that which yee will bake, and seeth that which yee will seeth; and all that remaineth over, lay up for you, for a reserva∣tion untill the morning. And they laid it up untill the morning, as Moses commanded; and it did not stinke, neither was there a worme therein. And Moses said, Eat that to day, for it is the Sabbath to day unto Ieho∣vah: to day ye shall not finde it in the field. Sixe daies ye shall gather it: but in the se∣venth [unspec] day, the Sabbath, in it there shall bee none. And it was, in the seventh day some of [unspec] the people went out to gather, and they found none. And Iehovah said unto Moses, How long refuse yee to keepe my comman∣dements, and my lawes? See, because Ieho∣vah hath given you the Sabbath, therfore he giveth you in the sixt day the bread of two dayes: abide ye every man in his place; let no man goe out of his place in the seventh day. And the people rested in the seventh day. And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wa∣fers with honey. And Moses said, This is the word which Iehovah commandeth: Fill an Omer of it, for a reservation for your

generations, that they may see the bread which I have given you to eat in the wilder∣nesse, when I brought you forth from the land of Egypt. And Moses said unto Aaron, [unspec 33] Take thou one golden pot, and put there an Omer full of Manna, and lay it up before Ie∣hovah, for a reservation for your generati∣ons. As Iehovah commanded unto Moses, [unspec 34] so Aaron laid it up before the Testimonie, for a reservation. And the sonnes of Israel did [unspec 35] eat Manna forty yeeres, untill they came to a land inhabited: they did eat Manna untill they came unto the border of the land of Canaan. Now an Omer is the tenth (part) [unspec 36] of an Ephah.

Annotations.

OF Sin] after they had beene againe by the red [unspec 1] sea; which journey here omitted, Moses ex∣presseth in Num. 33. 10. 11. It had the name of Sin a strong citie of Egypt, neere which this wil∣dernesse lay, Ezek. 30. 15. 16. The wildernesse whereinto God brought his people, was a place of great wants and afflictions, as is noted on Exod. 3. 18. therein God tried their faith and patience, and suffred their manners forty yeeres, Act. 13. 18. It fi∣gured [unspec] the peoples of the world, through whom God leadeth his Church; as it is said, I will bring you into the wildernesse of the peoples, and there will I plead with you face to face, as I pleaded with your fa∣thers, in the wildernesse of the land of Egypt, Ezek. 20. 35. 36. Sinai] the mount called also Horeb, where the Law was given; see Exod. 3. 1. and 19. 1. 18. after] or, from their departing: so an whole moneth, they lived of their provision brought out of Egypt: which being spent, they murmure. Here the Hebrew letseth, of departure, is put for mitseth, from or after their departure: so in Exod. 19. 1. Num. 33. 38. Ezr. 3. 8. The Scripture sometime sheweth this, as laleketh, 1 King. 12. 24. is explained mille∣keth, from going, 2 Chron. 11. 4.

Vers. 3. O we wish] Hebr. who will give: which is a wish, oh that some would give; or, that God would grant; namely, to have ones request, as is explained in Iob 6. 8. by the hand;] the Chaldee saith, by the word: the Greeke explaineth it, smitten of the Lord. This was in them a desperate unthankful∣nesse, with contumelious cariage against God and his ministers: and is written for an ensample to us, not to doe the like; as 1 Cor. 10. 10. 11. So they murmured againe, Num. 14. 2. this whole as∣semblie] or, all this Church. The wildernesse where∣into God brought his people, was a land of drought, and of the shadow of death; a land that no man passed through, and where no man dwelt, Ier. 2. 6. They that wandred there, hungry and thirsty, their soule ••••inted in them, Psal. 107. 5. There the Lord affli∣cted Israel, and suffered them to hunger, that he might prove them, and doe them good at their latter end, Deuteronomie 〈◊〉〈◊〉. 3. 16. But as yet, this generati∣on had not prepared their heart ar••ght, and their spirit was not faithfull with God, Psal. 78. 8.

Vers. 4. bread,] Manna, the wheat of heaven, [unspec 4] whereof they made themselves bread or meat, Psal, 78. 24. portion,] Hebr. word: put for any thing: and here for the portion of meat by the day. Wher∣by God taught them also, to take no thought for the morrow, what they should eat or drinke; as Matth. 6. 31. 34. prove them] or tempt them▪ Heb. him, meaning the peoples, spoken of as of one man. Therefore the scripture useth these indiffe∣rently, as is shewed on Gen. 22. 17. And this end of proving (or tempting) the people, is also mentio∣ned in Deut. 8. 2. Exod. 15. 25.

Vers. 5. then they shall] Hebr. and they shall pre∣pare. [unspec 5] This is meant of every sixt day, the evening of the Sabbath; then were they to make ready their food, that there might bee no working, or fire kindled on the Sabbath day; as verse 23. and Exod. 35. 3. day by day,] that is, daily: see Ge∣nesis 39. 10.

Vers. 6. Iehovah hath brought] and not we of our [unspec 6] selves, as was objected, verse 3. So hee assureth them (by the miracle of Quailes which God would give) that their calling into that place and stare, was of the Lord.

Vers. 7. the glory] a visible signe of Christs glo∣rious [unspec 7] presence among them, appearing in the cloud; as vers. 10. to assure them, that the Lord was with them in the midst of all their wants: (whereof they also doubted now, as againe after∣ward, in Exod. 17. 7.) and that hee heard their murmurings. By such apparations God used to represse the peoples tumultuous rage, Num. 14. 10. and 16. 42. and 12. 5. But when he withdrew the cloud, it was a signe of his face and favour with∣drawne from them, Exod. 33. 7. 9. 10. Or by the glory of Iehovah, may be meant that glorious worke of his, the Manna which they saw in the morning, verse 15. So Christs divine worke, in raising La∣zarus from the dead, is called the glory of God, Ioh. 11. 40. So glory is used for glorious workes, in Num. 14. 21. 22.

Vers. 8. This shall be,] or understand from verse [unspec 8] 6. ye shall know this. Such wants are often to bee supplied, as in Exod. 45. not against us,] to wit, us onely, or, us so much as against the Lord: for it was also against them, verse 2. The like speech is in 1 Sam. 8. 7. Ioh. 12. 44. See also Gen. 32. 28. against Iehovah,] the Chaldee expounds it, against the word of the Lord.

Vers. 9. before Iehovah] that is, assemble toge∣ther [unspec 9] before the cloud: wherein Iehovahs glori∣ous presence was manifested, verse 10. So Vzzah died before God, 1 Chron. 13. 10. that is, by the Arks of God, 2 Sam. 6. 7. And the commandement to appeare before the Lord Iehovah, Exod. 23. 17. was at the place which hee did chuse to put his name there; namely, the Tabernacle, or Temple, Deut. 12. 5. 6. Levit. 17. 4. 5. 1 King. 14. 21.

Vers. 10. the wildernesse] where the cloud went [unspec 10] before the people to guide them, Exod. 13. 21.

Vers. 12. betweene the two evenings,] towards even∣tide, [unspec 12] as the Greeke explaineth it: see Exodus 12. 6.

〈◊〉〈◊〉 〈◊〉〈◊〉 came evening, for naturally they 〈◊〉〈◊〉 in the day. time over the sea, and came to land towards even▪ see Num. 11. 31. And Manna came [unspec 4] 〈…〉〈…〉ing because it fell with the morning dew. The Quailes are not in Scripture noted to be a spi∣〈…〉〈…〉, 〈◊◊◊〉〈◊◊◊〉 Manna, 1 Cor. 10. 3. the flesh therefore which was to fill their bellies came towards night the time of darknesse: but the bread of heaven came in the morning, which usually signifieth th〈…〉〈…〉 of grace from the Lord, Psal. 30. 6. and 143. 8. Lam. 3. 22. 23. filled with bread,] in ea〈…〉〈…〉ng with Manna, a figure of Christ, the Bread of life that came downe from heaven, Ioh. 6. 48. 58. Vnto this speech Moses seemeth to have reference, in Psal. 90. 14. Fill us in the mor∣ning with thy mercy.

Vers. 13. the quailes,] Hebr. the quaile: put for a multitude of quailes: (as frog, for frogs, Exod. 8. 6.) [unspec 13] A like miracle God wrought for them about a yeere after this, Num. 11. 31. This David rehear∣seth, in Psal. 105. 40. they asked, and he brought the Quaile. that lay,] or, that lay poured out: Hebr. a••bed (or, an effusion) of dew: the Chaldee transla∣teth a descension of dew, that is, dew which descended or fell downe; which agreeth with Num. 11. 9. And the Psalmist saith, God opened the doores of heaven and rained upon them Manna, Psal. 78. 23. 24. The dew is often used to signifie the blessing and favour of God, as Genes. 27. 28. Iob 29. 19. Esa. 26. 19. Hos. 14. 6. Mich. 5. 7. Zach. 8. 12. and in mysti∣call speech of the birth of Christ, (figured by this Manna) the dew is mentioned, Psal. 110. 3. And as the preaching of the Word is likened to the dew, Deut, 32. 2. so Manna falling in and with the dew, figured Christ given unto us by the preaching of the Gospell, Rom. 1. 16. 17. and 10. 8. 14. Gal. 3. 1. 2. The Hebrew Doctors say of the dew, that the holy blessed God will raise up the dead unto life there∣with, in the time that is to come: and that is the Man∣na prepared for the just in the world to come. R. Mena∣chem on Exod. 16.

Vers. 14. went up,] into the ayre, vanishing with the heat of the Sun. So going up is used for going a∣way, [unspec 14] or vanishing, in Ierem. 48. 15. round∣thing,] or bare thing, as the Chaldee translateth it, pilled. The Greeke saith, like coriander; according to verse 31. So that the Manna was covered, and as it were hidden with the dew upon it, till it ascended, and lay also upon dew under it, Num. 11. 9. to which it seemeth the Scripture hath reference, when it promiseth Manna that is hid, Revel. 2. 17. Manna,] so the Chaldee and the Holy Ghost 〈◊〉〈◊〉 Greeke calleth it, Ioh. 6. 31. of the Hebrew Man▪ which by interpretation signifieth a prepa∣red (or distributed) portion: for it was a ready meat 〈…〉〈…〉 as it was gathered, if they would, or to beat, g〈…〉〈…〉de and bake, as the people liked, Num. 11. 8. And the Iew Doctors, some of them so explaine it, calling it Angels food; a prepared bread sent from hea∣ven, without 〈…〉〈…〉an labour, able to content every mans 〈◊〉〈◊〉, and a 〈◊〉〈◊〉 to every taste, Wisd. 16. 20. O∣thers at the 〈◊〉〈◊〉. Greeke interpreters, Philo. 〈◊〉〈◊〉. 2. 〈…〉〈…〉 of the Law, 〈◊〉〈◊〉 Solomon, &c. and o∣thers 〈◊〉〈◊〉 it, What is this▪ because (as Moses saith) they know not what it was. The Manna where∣of Galen and other Physitians write, and which at this day is used for medicine, not for meat, diffe∣reth in many things, from this Manna which God gave unto Israel every day, the space of 40 yeeres, till they came into the land of Canaan, Ios. 5. 12. God by it both fed their bodies and soules, tea∣ching them hereby, that man liveth not by bread one∣ly, but by every word that proceedeth out of the mouth of the Lord, Deut. 8. 3. and it was a spirituall meat, 1 Cor. 1. 30. and a figure of Christ, the true Bread, whom the Father hath given us from heaven, Ioh. 6. 31. 32. 48. 49. 51. and of the spirituall comforts which Christ filleth his people with, Reve. 2. 17. And so the Iewes (though now ignorant of this grace) have heretofore acknowledged it to bee a figure of the food of just men in the world to come; R. Isaak on Gen. 1. and R Menachem on Exodus 16. See more in Num. 11. 7. 8. Psal. 78. 23.—25.

Vers. 16. an Omer,] or Gomer as the Greeke cal∣leth it Gomer: the tenth part of an Epha or bushell; see verse 36. an head] or skull, poll: that is, for a person; the head being put for the whole man. So in Exod. 38. 26.

Vers. 17. both he that did gather more,] or, some did gather more, and some lesse: but the former ex∣position the Greeke followeth, here and in the 18. verse, which the Apostle also approveth, 2 Corin∣thians 8. 15.

Vers. 18. nothing over,] to wit, besides an Omer full for a man, according to the number of persons in his familie: and so there was an equality both for poore and rich; and hereupon the Apostle ga∣thereth a reason to perswade unto liberality, and communication of Gods blessings one with ano∣ther, 2 Cor. 8. 14. 15. It figured also the equall portion which all sorts of beleevers have in Christ our heavenly Manna, Gal. 3. 28. 29. 2 Pet. 1. 1.

Vers. 20. it bred,] Hebr. wormed wormes, that is, bred abundantly, or crawled full of wormes. This miraculous judgment God sheweth for their un∣beleefe, curiositie, and disobedience; and taught them to be contented with things present, with∣out covetous caring for the morrow; as Heb. 13. 5. Matthew 6. 31. 34. Compare also the law of the Passover, whereof nothing might be left till the morning, Exod. 12. 10. Iesus said unto the Iewes, Moses gave you not the bread from heaven, but my Fa∣ther giveth you the true Bread from heaven, Ioh. 6. 32. so Manna was but a shadow and figure, which when the truth is come by Christ, is (as all other shadowes) become vaine and unprofitable, to the corruption and hurt of those that retaine them, Col. 2. 16. 17. Gal. 4. 9. 10. 11. Heb. 13. 10.

Vers. 21. and when,] or, for when the Sunne waxed hot, and so heated the Manna, it melted; therefore they were to gather it in the morning: whereby God taught them diligence to provide for the food of their bodies and soules, whiles they had time and meanes. Compare Pro. 10. 4. 5. and 6. 6. 8. Ioh, 12. 35. Gal. 6. 10. The like here followeth, for no Manna to bee found on the Sabbath day, verse 25. 26.

Verse 23. sabbatisme,] that is, rest, or cessation:

but 〈…〉〈…〉 the 〈◊◊〉〈◊◊〉 〈…〉〈…〉ath, is retained by the 〈…〉〈…〉 in 〈◊〉〈◊〉 Sabb〈…〉〈…〉. Matth. 12. 5. 8. so the Hebrew Sha••bat••••••, (here used) is by the Apostle Sabbatismos 〈◊〉〈◊〉 sabbatisme, in Heb. 4. 9. by [unspec] interpretation, a Rest whereof see Gen. 2. 2. Here∣by it appeareth, that the keeping of the Sabbath [unspec] was before the Law given at mount Sinai, Ex. 20. of 〈◊〉〈◊〉] that is, an holy Sabbath & both these joyned together, signifie an exact and carefull rest. So Exod. 35. 2. Levit. 23. 3. for a reservation] that is, to be reserved or kept: so in vers. 32. 33. 34.

Verse 〈◊〉〈◊〉 that to day,] as they that laboured [unspec] in the sixt day, had what to eat on the Sabbath: so they that in this life (whiles God giveth time to worke,) doe labour in Christ, shall have in the life to come, the fruition of their labours, with eter∣nall rest in heaven, Ioh. 6. 27. 29. 58. Gal. 6. 7. ••0.

Vers. 26. there shall be none] This life and world is [unspec 26] the time and place of working; the world to come is for reward, when it will be too late to seeke for Manna, if we have gathered none before, Matth. 25. 8 9. 10. And thus the Hebrewes of old under∣stood this figure, saying; As in the sixe daies a man must prepare for the Sabbath, both in respect of food and of worke: so if a man prepare not aright his workes in this world, he shall have nothing to eat in the world to come. Againe they say, The Sabbath, in it there shall be none, [unspec] Exod. 16. this signifieth the world which shall bee all Sabbath; for there shall bee there no doing of the Law, but receiving of reward; as our Doctors of blessed me∣mory have explained it, Who so laboureth in the eve∣ning of the Sabbath, he shall eat in the Sabbath. R. Eli∣as, in Sepher reshith chochmah, treat. of Holinesse, cap. 2. foli•• 194▪ b.

V. 29. Out of his place] The Sabbath was sanctified [unspec] with an holy convocation, or assembling of the peo∣ple in Synagogues, Lev. 23. 3. Act. 15. 21. This place therefore whereto God restraineth them, was not their private tents, but the camp of Israel: out of which they might not goe on the Sabbath. From hence the Hebrewes gathered a generall prohibi∣tion of going out of towne on such dayes; and held it unlawfull to travell beyond the suburbs of any citie, which suburbs they set to be two thousand cu∣bits, from the Law in Num. 35. 5. and a like space was betweene the Arke of God and the people, at their passage over Iordan, Ios. 3. 4. The Chaldee paraphrase on Ruth 1. 16. (in the Masorites Bible,) saith, Naomi said unto Ruth, we are commanded to keep the Sabbaths & good daies, (that is feasts,) & not to goe above two thousand cubits. The like measure is set in the 〈◊〉〈◊〉. Thalmud, in Eurobin, c. 4. And R. D. Kimchi ••n his annotatiōs on Eze. 48. 7. saith, two thousand cu∣bits are a mile; meaning an Italian (or English) mile. Hereupon in the Apostles dayes the speech was common of a Sabbath dayes journey: and so farre Mount Oliver was from Ierusalem, Acts 1. 12. where the Syriak explaineth it, almost seven fur∣longs. In the Hebrewes canons it is said; Who so go∣eth out of the limits of a citie on the Sabbath day, is to be beaten: for it is said, Let no man goe out of his place in the seventh day, (Ex. 16. 29.) this place is the limits of the time, &c. By the doctrine of the Scribes no man may goe out of a citie above two thousand cubits; to goe further, is unlawfull for 2000. cubits, are the 〈…〉〈…〉 of a 〈…〉〈…〉, &c. Maimony in Misneh, treat of the Sabbath, c. ••7. 〈◊〉〈◊〉. 1. 2.

V. 31. like cortander] in shape & quantity: but the [unspec 31] colour white as 〈◊〉〈◊〉 or crystall, Num. 11. 7. The Heb. Gad is not found in this signification, but here and in Num. 〈◊〉〈◊〉 7. some think it to be 〈…〉〈…〉d: [unspec 1] but the Greeke cor〈…〉〈…〉, and the Chaldee Cusbar, (in Thargum Ierusalemy,) which is the Arabik name of Coriander, doe confirm the common translation. taste of it] to wi••, as it was gathered and un∣coqued, was like 〈…〉〈…〉; but being baked, &c. it tasted like 〈…〉〈…〉 〈◊〉〈◊〉. 〈…〉〈…〉.

V. 33 golden pot,] so the Apostle in Heb▪ 9. 4. (fol∣lowing [unspec 33] the common G〈…〉〈…〉 version) translated this word, which is not found but in this ••oly place. put there,] Heb. give there the fulnesse of an Omer. before Ieh vah:] that is before the Arke of testimonie, which was a signe of Gods presence. So it is explai∣ned in v. 34. And in 〈◊〉〈◊〉 Chro. 20. ••3. all Iudah stood before Iehovah, 〈…〉〈…〉hat is, in the house of Iehovah, verse 5.

Vers. 34. Testimonie,] that is, the tables of Gods [unspec 34] law which were in the Arke, which testified Gods will to the people: see Exod. 25 16. 21. These were given afterward at mount Sinai, and there the Arke was made; although therefore Moses rehearseth the thing here, to make a full end of the storie of Manna, yet the performance of this was not till after.

Vers. 35. did eat Manna:] all of them for their [unspec 35] naturall food, and it preserved their life: but many of them pleased not God, by reason of their unbe∣leefe, 1 Coriathians 10. 5. Iude verse 5. therefore though they did eat Manna, yet they are dead, Ioh. 6. 49. even as they that now eat the Lords Sup∣per unworthily, are guilty of his body and blood, and doe eat judgement to themselves, not discerning the Lords body, 1 Cor. 11. 27. 29. but they that by beleeving in Christ, doe eat the true bread which came downe from heaven, doe not die, but have life eternall, and he will raise them up at the last day, Iohn 6. 35. 47. 51. 54.

Vers. 36. Ephah,] a common measure, much [unspec 36] like and English bushel; containing three Seahs (or pecks) mentioned in Gen. 18. 6. as the Chaldee here translateth, an Omer is one of ten (that is, the tenth part) of three Seahs: so also the Greek saith, the tenth of three measures. The Ephah therefore contained so much as 432. hens egges; about 7. gallons and a halfe of our measure. So the Omer was more than twice so much as the Chaenix▪ (a measure spo∣ken of in Rev. 6. 6.) which Chaenix was wont to be a mans allowance of bread corne for a day. By which Gods bounty appeared to his people, in al∣lowing for every of them daily, an Omer of Manna (verse 16.) which contained so much as 43. hens egges, and somewhat more.

CHAP. XVII.

1, The people murmur•• for water at Rephidi••••. 4, Moses crieth to the Lord, who sendeth him for water

to the R〈…〉〈…〉 in Horeb. 7. The place is called Massah and Meribah. 8, Amalek fighting with Israel, is over∣come by the holding up of Moses hands, 14. God, threat∣〈…〉〈…〉 [unspec] 〈…〉〈…〉 Amalek, 15, Moses buildeth the altar Iehovah 〈◊〉〈◊〉.

AND all the congregation of the sons [unspec 1] of Israel journeyed from the wilder∣nesse of Sin, after their journeyes, ac∣cording to the mouth of Iehovah: and they camped in Rephidim; and there were no wa∣ters for the people to drinke. And the peo∣ple [unspec 2] contended with Moses, and said, Give ye us waters, that we may drinke: and Mo∣ses said unto them, Why contend you with me? why tempt ye Iehovah? And the peo∣ple [unspec 3] thirsted there for waters, and the people murmured against Moses, and said, Where∣fore is this, that thou hast brought us up out of Egypt, to kill us, and our sonnes, and our cattell, with thirst? And Moses cried [unspec 4] unto Iehovah, saying, What shall I doe un∣to this people? they bee almost ready to stone me. And Iehovah said unto Moses, Goe on before the people, and take with [unspec 5] thee of the Elders of Israel; and thy rod, that wherewith thou smotest the river, take in thy hand, and goe. Behold, I will stand [unspec 6] before thee there, upon the rocke in Ho∣reb, and thou shalt smite the rocke, and waters shall come forth out of it, and the people shall drinke: and Moses did so, in the eyes of the Elders of Israel. And hee [unspec 7] called the name of the place Massah, and Meribah, because of the contention of the sonnes of Israel, and because they tempted Iehovah, saying, Is Iehovah among us, or not? And Amalek came, and fought with [unspec 8] [unspec 9] Israel, in Rephidim. And Moses said un∣to * 1.4 Ioshua, Chuse us out men, and goe thou out, fight with Amalek: to mor∣row I will stand on the top of the hill, and the rod of God in my hand. And Ioshua [unspec 10] did as Moses had said to him, to fight with Amalek: and Moses, Aaron, and Hur, went up to the top of the hill. And it was, when [unspec 11] Moses hold up his hand, then Israel prevai∣led; and when he let downe his hand, then Amalek prevailed. And Moses hands were [unspec 12] heavy; and they tooke a stone, and put it under him, and he sate upon it: and Aa∣ron and Hur staied up his hands, one on this side, and one on the other side; and his hands were steadie untill the going downe of the Sunne. And Ioshua discomfited A∣malek, [unspec 13] and his people, with the edge of the sword. And Iehovah said unto Moses, [unspec 14] write this for a memoriall in a booke, and put is in the cares of Io〈…〉〈…〉, That wiping▪ I will wipe out the remembrance of Amalek from under the heavens. And Moses built an altar, and called the name of it, Iehovah Nissi. And said, Because the hand upon the throne of Iah, Iehovah will have warre with Amalek from generation to generation.

Annotations.

AFter their,] or, by their journeyes; which were from Sin to Dophkah, from Dophkah, to Al〈…〉〈…〉 and from thence to Rephidim, the place here spo∣ken of, Num. 33. 12.—14. the mouth] that is, as the Greeke and Chaldee doe translate, the word of the Lord. See Gen. 24. 57. Rephidim] in Greeke▪ Raphidein.

V. 2. contended] or, did chide: with many & reprech∣full provoking speeches: so they did again in Num. 20. 3. 4. upon the like occasion. give ye,] thou and Aaron who have brought us hither: see Exod. 16. 2. 3. tempt ye] by unbeleefe: for they doubted of Gods presence with them, verse 7. and would by miracles be assured thereof: which is to tempt God; as Matth. 16. 1. Psal. 78. 18. 19.

Vers. 3. us,] so the Greeke also translateth in the Hebrew is, me, and my sonnes, &c. speaking of the multitude, as of one man.

Vers. 4. cried,] the Chaldee translateth, praied This was Moses usuall refuge, in such troubles: see Exod. 14. 15. and 15. 25. Num. 11. 10. 11. they be almost ready:] Hebr. yet a little, and they 〈◊〉〈◊〉 stone me. Like outrage they shewed also in Num∣bers 14. 10.

Vers. 5. Goe on,] or, passe on: that is, journey towards Mount Horeb, and goe thou and the El∣ders foremost. rod,] or staffe, mentioned also in Exod. 7. 20. Num. 20. 8. 9.

Vers. 6. I will stand,] Hebr. I standing: to wit, in the pillar of the cloud, (the signe of my presence) standing at mount Horeb: whereof see Exod. 3. 1. in the eyes,] or, before the eyes of the Elders, as witnesses of this glorious miracle; whereby God (turning the Rocke into alake of water, the fli〈…〉〈…〉 fountaine of water, Psal. 114. 8.) gave them drinke, both for their bodies and soules. For the Rocke, and water out of it, signified Christ, and is therefore called a spirituall Rocke, 1 Cor. 10. 4. Hee being smitten with Moses rod, and bearing the curse 〈◊〉〈◊〉 the Law, for our sinnes; and by the preaching of the Gospell also, crucified among his people, Gal. 3. 1. from him floweth the spirituall drinke where∣with all beleeving hearts are refreshed; and ou•• 〈◊〉〈◊〉 their bellies flow rivers of water of life, Ioh. 7. 37, 38. 39. Esay. 53. 4. 5. Gal. 3. 13. Therefore this water out of the rocke, is often mentioned to the praise of God, and strengthning of his peoples faith, Deut. 8. 15. Psal. 78. 15. 16. and 105. 41. Ne•• 9. 15. The Hebrew Doctors say, the turning of the rocke into water, was the turning of the property 〈◊〉〈◊〉 judgement, signified by the rocke, into the proper〈…〉〈…〉 mercie, signified by water. R. Menachem, on Exod. 17.

Vers. 7. Massah] that is in English Tentati〈…〉〈…〉

which name was given both for a memoriall of their sinne, and a warning to generations follow∣ing, that they should not tempt the Lord, as they tempted him in Massah, Deut. 6. 16. Psal. 95. 8. 9. Heb. 3. 8 9. Meri••ah,] that is, Contention, or, ••itter ehiding, and so provocation to anger: which therefore the Holy Ghost calleth in Greeke Para∣〈…〉〈…〉, that is, Provocation, or bitter contention: which here was with Moses v. 2. and not so much with him, as with the Lord himselfe, Exod. 16. 8. Num. 20. 2. 13. Heb. 3. 8. 9. Is Iehovah, &c.] that is, the gracious presence of Iehovah, and testi∣mony thereof: or, are we deluded by Moses? The Chaldee explaineth it thus; Doth the Majestie of the Lord dwell among us, or not? Of this they would be confirmed by some signe or miracle, which was to tempt God; whose presence and power they had so often seene.

Vers. 8. Amalek] the Amalekites, the posteritie [unspec 3] of Amalek, a Duke of Eliphaz, the sonne of Esau, the brother of Israel, Gen. 36. 15 16. This was the first of the nations, who warring against Israel, pro∣cured their owne utter destruction, Numbers 24. 20. Deuteronomie 25. 19. 1 Sam. 15. 2. 3. But for Israels sinne, came this chastisement upon them; as the Iewes themselves acknowledged, saying, After they had passed through the sea, they murmured for waters: then came against them, the wicked Ama∣lek, who hated them for the first birth right and bles∣sing, which our father Iakob had taken from Esau; and he came and fought against Israel, because they had vio∣lated the words of the law, &c. Thargum on Song 2. 15. fought,] or, warred; but treacherously: for hee smote the hindmost of Israel, even all that were seeble behinde them, when they were saint and weary, and bee feared not God, Deut. 25. 18.

Vers. 9. Ioshuah] or, Iesus: in Hebrew Iehoshuah, [unspec 9] whom the Holy Ghost calleth in Greeke Iesus, Acts 7. 45. Heb. 4. 8. Hee was first called Hoseas. and Moses called his name Iesus, that is, Saviour, Num. 13. 17. Hee was a figure of Iesus Christ the Saviour of the world, both in his name and acti∣ons, fighting the battels of the Lord, and bringing his people into Canaan: hee was the minister or servant of Moses, and his successor in the govern∣ment of Israel, Exodus 24. 13. Numbers 27. 18.—23. Deuteronomie 34. 9. Ios. 1. &c. the top] Hebr. the head of the hill: so in vers. 10. There Mo∣ses holding up his rod as an ensigne, might be seene of the people, for the strengthning of their faith. Compare Ios. 8. 18. 19. rod of God:] the Chaldee expoundeth it, the rod wherewith miracles have beene done from before the Lord. Of it, see Exod. 4. 20. and 7. 9. &c.

Vers. 10. to fight] that is, as the Greeke explai∣neth, [unspec] it, and fought. See the notes on Genes. 2. 3. A like phrase also is in Numb. 18. 22. Deut. 2. 16. 1 King. 12. 33. The Hebrew text sometime mani∣festeth this; as to build, 1 Chron. 14. 1. for which in 2 Sam. 〈◊〉〈◊〉. 11. is written, and they built. To say, (or, Saying) 1 Chronicles 13. 12. for which in 2 Sam. 6. 9. is written, and said. So in 1 Chronicles 34. 16. compared with 2 Kings 22. 9. Hur] or Chur: called in Greeke Oar, hee was a Prince of the Tribe of Iudah, being the sonne of Caleb, the son of Ezron, the sonne of Pharez, the sonne of Iudah, 1 Chronicles 2. 5. 9. 18. 19. This Hur was also left with Aaron to judge controversies, when Moses went up unto GOD, upon mount Sinai, Exodus 24. 14. His sonnes sonne B••••aleel, was the master workeman of the Lords tabernacle, Exod. 31. 2.—5.

Vers. 11. held up,] or, held al••ft his hand with the [unspec 11] rod of God in it, for a signe of Gods power and helpe unto his people; and consequently, praying unto God for assistance; as the lifting up of the hands also signifieth, Psal. 28. 2. And so the Thar∣gum Ierusalemy explaineth it, when Moses held up his hands in prayer, the house of Israel prevailed; and when he let downe his hands from prayer, the house of Amalek prevailed. Hand is here for hands as the Greeke translateth, and the verse following ma∣nifesteth.

Vers. 12. heavy:] that he could not continue to [unspec 12] hold them up: a signe of mans infirmities, not a∣ble to indure long in spirituall exercises. The spi∣rit is willing, but the flesh is weake, Matth. 26. 41. 43. See also Luke 18. 1. Rom. 12 12. a stone:] under this similitude of a stone. Christ is often sig∣nified, Esay. 28. 16. Psalme 118. 22. Zacharie 3. 9. 1 Pet. 2. 4. upon whom our weake faith is sustai∣ned in prayer, and by whose spirit our infirmities are holpen, Ioh. 14. 13. 14. 16. 17 Romans 8. 26. were steadie] Hebr. was steadinesse, (or faith fulnesse.) And here the force of the Hebrew word amunah, which signifieth faith, is shewed to bee a steadie or firme perswasion in the promises of God: and that which is most necessary in prayer, Matth. 21. 22. Iames 1. 6. 7. and 5. 15. Romans 4. 20. 21. And this phrase his hand was, meaneth that both his hands were steadfast. For steadinesse, the Chaldee saith; Moses hands were spred-out in prayer. going downe] Hebr. going in of the Sunne: which was the end of the day, and withall of the victory and salvation of Israel. So he that indureth to the end, he shall be saved, Matth. 24. 13.

Vers. 13. edge:] Hebr. mouth: which the Greeke [unspec 13] translateth slaughter of the sword: and that phrase the Apostle followeth, in Heb. 11. 37. So in the Greek version of Num. 21. 24. Deut. 13. 15.

Vers. 14. put in the eares,] that is, rehearse it in the [unspec 14] bearing of Iesus; he was to be Moses his successor; and so the charge was to continue successively, till it was accomplished. wiping I will wipe] that is, will utterly wipe (or blot) out. This God perfor∣med by the hands of Israel, to whom hee gave this charge, thou shalt wipe out the remembrance of Amalek, from under the heavens; forget it not, Deuteronomie 25. 19. Whereupon the Hebrew Canons say, Wee are commanded to destroy the remembrance of Amalek, (Deuteronomie 25.) and commanded to remember continually his evill deedes, and his treacherie; to the end to stirre up enmitie against him, &c. and it is unlawfull to forget his enmi∣ty and hatred, Maimony in Misn. treat. of Kings, c. 5. S. 5. This, as it figured the destruction of Antichrist; so the fulfilling of it, is by the Iewes themselves referred to the dayes of Christ: for they say;

••n the dayes of the Mesias, the seed of E〈…〉〈…〉 und of A∣••alek shall be wiped out through the strength of Israel, which shall prevaile most highly. 〈◊◊〉〈◊◊〉 on Exodus. 17.

Vers 15. Iehovah 〈◊〉〈◊〉 that is Iehovah is any 〈◊〉〈◊〉 〈…〉〈…〉 So the altar was to sacrifice thanke offring•• [unspec 15] upon to the Lord and acknowledge the victorie to be from him. The Greeke translateth it, the Lord my refuge. It is a sacramentall speech; where∣of see Gen. 22. 14. The Chaldee paraphraseth thus, And Moses built an altar; and served upon it be∣fore who had done signes (or miracles.) for him.

Vers. 16. upon the throne] or against the throne of 〈…〉〈…〉 of God. This referred to Amalek, mea∣neth thus: because the hand of Amalek is upon (or a∣gainst) the throne of the Lord: therefore Iehovah will have warre with Amalek. By the throne of Iah, mea∣ning heaven, (as Esay. 66. 1.) and so God him-selfe that sitteth thereon, (as Matthew 23. 22.) a∣gainst whom Amaleks hand was, while it was a∣gainst his people and Church, Zach. 2. 8. Acts 9. 4. 5. And so Ierusalem is called the Lords throne, Ier. 3. 17. Otherwise, if it bee referred to God, or Moses his servant, and his hand upon (or unto) the throne of Iah, it may signifie an oath, vowing perpe∣tuall warre with Amalek: for so the lifting up of the hand to heaven, (which is Gods throne,) is a signe of swearing, Revel. 10. 5. 6. Gen. 14. 22. And thus the Chaldee paraphraseth upon this place: With oath this is said from before the fearefull (God,) whose maijestie is upon the throne of glory; to wage warre from before the Lord, against the men of the house of Amalek, to destroy them from the generations of the world. So Thargum Ierusalemy explaineth it to bee an oath, and applieth the fulfilling of it, to King Saul, and to Mordecal and Esther, 1 Sam. 15. Esth. 8. and 9. &c. The Greeke translateth, with hidden hand, the Lord will warre against Amalek, from gene∣ration to generation. In Perkci R. Eliezer, c. 44. it is said, When God would root out and destroy all Ama∣leks sead, hee stretched forth his right hand, and tooke hold on the throne of his glory, and sware to root out and to destroy all Amaleks seed, out of this world, and out of the world to come.

CHAP. XVIII.

〈…〉〈…〉 Moses his wife and two sonnes. 〈…〉〈…〉 him, and sheweth him what the 〈…〉〈…〉 for Israele 〈…〉〈…〉, Iethro beesseth God, and offreth Moses sitting alone to judge the people 〈…〉〈…〉 to appoint Iudges for infe∣riour's 〈…〉〈…〉 the burden might be eased. 24, Moses 〈…〉〈…〉 to his counsell, and chooseth able men into of∣〈…〉〈…〉 owne land▪

AND Iethro the Priest of Midian, the father in law of Moses, heard of all that God had done for Moses, and for 〈…〉〈…〉 people that Iehovah had brought forth Israel out of Egypt. And Iethro Moses father in law, took Zipporah Moses wife, af∣ter he had sent her backe. And her two sons, of which the name of the one was Gershom: for he said, I have beene an alien in a strange land. And the name of the other was Eliezer: for the God of my father hath been my help, and delivered me from the sword of Phara∣oh. And Iethro Moses father in law, came, and his sons & his wife, unto Moses into the wildernesse, where he was encamping, at the mountaine of God. And he said unto Moses, I thy father in law Iethro, am come unto thee, and thy wife, and her two sonnes with her. And Moses went out to meet his father in law, and bowed himselfe downe and kis∣sed him; and they asked each other of their peace; and they came into the tent. And Mo∣ses told his father in law, all that Iehovah had done unto Pharaoh, and to the Egyptians for Israels sake: all the travaile that had found them in the way, and how Iehovah had deli∣vered them. And Iethro rejoyced for all the goodnes which Iehovah had done to Israel: whom he had delivered out of the hand of the Egyptians. And Iethro said, Blessed 〈◊〉〈◊〉 Iehovah, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh: who hath delivered the people from under the hand of the Egypti∣ans. Now I know that Iehovah is greater than all gods: for in the thing wherein they dealt proudly, (he was) above them. And Iethro Moses father in law, tooke a burne offring and sacrifices for God: and Aaron came, and all the Elders of Israel, to eat bread with Moses father in law, before God. And it was on the morrow, that Moses sate to judge the people: and the people stood by Moses, from the morning unto the evening. And Moses father in law saw all that he did to the people: and he said, what is this thing that thou dost to the people? why sittest thou thy selfe alone, and all the people stand by thee, from morning unto evening? And Moses said unto his father in law: because the people commeth unto me to enquire as God. When they have a matter (every one) commeth unto me; and I judge betweene 〈◊〉〈◊〉 man and his neighbour: and I make knowne the statutes of God, and his lawes. And Mo∣ses father in law said unto him: the things not good which thou doest. Fading thoe wilt fade away; both thou and this people that is with thee: for the thing is too hea∣vy for thee; thou art not able to do it thy selfe alone. Now hearken unto in▪

voice, I will give thee counsell, and God shall be with thee: Be thou for the people to God-ward; and thou shalt bring the matters unto God. And admonish them of the sta∣tutes [unspec 20] and the lawes; and make knowne unto them the way wherein they shall walke, and the worke that they shall doe. And thou [unspec 21] provide out of all the people, men of ability, fearing God; men of truth, hating covetous∣nesse: and set them over them, (to be) rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And let them judge [unspec 22] the people at all time: and let this be, every great matter, let them bring unto thee, and every small matter let them judge: so make thou (the burden) lighter for thy selfe; and let them beare it with thee. If thou shalt doe [unspec 23] this thing, and God command thee so, then thou shalt be able to stand; and all this peo∣ple also, shall come to their place in peace. And Moses hearkned to the voice of his fa∣ther [unspec 24] [unspec 25] in law, and did all that he had said. And Moses chose men of ability out of all Israel, and made them heads over the people; rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And they judged [unspec 26] the people at all time: the hard matter they brought unto Moses, and every small matter they judged themselves. And Moses sent a∣way his father in law; and he went his way unto his owne land.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the 17. Section of the law: see Gen. 6. 9.

THe Priest] the Chaldee calleth him prince; the Greeke, Iothor priest of Madiam: see Exodus [unspec 1] 2. 16. and 3. 1.

Vers. 2. he had sent her backe] Heb. after her sen∣ding [unspec 2] backe: that is, she and her children were sent back by Moses, for that trouble which befell in the way, Exod. 4. 26.

Vers. 3. an alien] or, forreiner so Ger, the first part [unspec] of his name signifieth: fee Exod. 2. 22.

Vers. 4. Eliezer] by interpretation, My God is [unspec 4] 〈…〉〈…〉 Abrams ste〈…〉〈…〉d was of this name, Gen. 〈…〉〈…〉 hath beene my helpe] Hebr. in my helpe; which the Greeke translateth my helper: the Chal∣dee 〈◊〉〈◊〉 hath beene for my helpe.

〈…〉〈…〉 God] the mountaine (saith the Chaldee,) [unspec] 〈…〉〈…〉 glory of God was revealed, that was 〈…〉〈…〉 God gaue his Law, Ex. 3. 1. Deut. 5. 2.

Vers. 6. he said] 〈…〉〈…〉 by messengers sent before [unspec 6] 〈…〉〈…〉 said unto Iesus, that which 〈…〉〈…〉 messengers spake, Matth. 8. 6. 8. compared with Luke 7. 3. 6. To make this plaine, the Greeke changeth the phrase thus, And it was told Moses, saying; Loe Iothor thy father in law commeth, &c.

Vers. 7. each other] Hebr. man his neighbour: this [unspec 7] speech the Greeke explaineth, they saluted one ano∣ther: and to aske, may imply not onely a question, but a wish of their welfare, as Psal. 122. 6. So in 1 Sam. 25. 5. and 10. 4.

Vers. 8. found them] that is, befallen, or come upon [unspec 8] them: as the Greeke explaineth it. A phrase often used for afflictions that come upon any, as Nehem. 9. 32. Psal. 116. 3. and 119. 143. Esth. 8. 6.

Vers. 9. rejoyced] the Greeke translateth, was a∣stonished. [unspec 9] Accordingly all that love Ierusalem are willed to rejoyce with her, Esa. 66. 10.

Vers. 10. the hand,] that is, the power and tyranny: [unspec 10] as the Chaldee translateth it, the anguish of the do∣minion of the Egyptians.

Vers. 11. in the thing] Hebr. in the word: which is [unspec 11] often used for any thing or cause. The Greeke translateth, for this cause. he was above them] that is, above the Egyptians. Or, wherein they dealt proudly against them, that is, against the Israelites. This sense the Greeke affordeth: and so we are to understand words wanting, as therein hath hee beene greater then the Egyptians; and hath gotten himselfe a name, as is expressed in Nehem. 9. 10. which place giveth light unto this. For Iethroes speech is bro∣ken off, through that joyfull astonishment of his, verse 9. as passions of the minde doe often swal∣low up words: as is noted on Exodus 4. 5. The Chaldee paraphrase here saith, in the thing wherein the Egyptians thought to judge Israel, in that are they judged. They drowned the children of Israel in the river, Exod. 1. 22. and themselves were drowned in the sea, Exod. 14.

Vers. 12. tooke a burnt-offring] the Greeke trans∣lateth, [unspec 12] tooke burnt-offrings: (wherof see Gen. 8. 20.) These he tooke for, or tooke and offered unto God; as taking of gifts, Psal. 68. 19. is by the Apostle ex∣pounded giving of gifts, Ephes. 4. 8. So Exod. 25. 2. sacrifices] to wit, of peace, or for thanksgiving, which word is sometime added, as in Ex. 24. 5. and they now keeping a banquet before the Lord, it is to be understood of peace offrings, which men did eat of, Lev. 7. 15. whereas no man did eat of the burnt-offring, Lev. 1. 9. bread] which word is u∣sed for all meat, Gen. 3. 19. and 21. 14. and eating of bread, is here for feasting; as bread is put for a feast. Eccl. 10. 19. Dan. 5. 1. and the flesh of the sacrifices, is also called bread, Lev. 3. 11. and 21. 6. Num. 28. 2. before God] so it was a religious banquet, eaten be∣fore the Majestie of GOD, appearing in the cloud; as after in the place chosen of God for his worship, they offered sacrifices, and did eat before the Lord, Deut. 12. 5. 7. 1 Chron. 29. 21. 22.

Vers. 15. to enquire of God] or, to seeke God: which [unspec 15] the Greeke explaineth, to seeke judgement of God; and the Chaldee, to seeke doctrine from the face of the Lord: which was done by Moses, bringing their matters unto God, v. 19. Num. 27. 5. 6. & 15. 33. 34. 35. & for doubtfull things, they used in Israel to en∣quire of God by the Prophets, 1 Sam. 9. 9. Hereupon Moses told the Iudges whom he appointed under

〈◊〉〈◊〉, that the judgment was Gods, Deut. 1. 17. And this teacheth such as goe to law one with another, not to seeke after their owne affections, but after the will of God, and therein to rest.

Vers. 16. a matter] Hebr. a word: which the [unspec 16] Greeke rightly translateth, a controversie; so in Ex∣od. 24. 14. See also Deut. 1. 12. make knowne] the Greeke saith, I instruct them: which version the holy Ghost approveth, 1 Cor. 2. 16. from Esa. 40. 13

Vers. 18. fade away] a similitude from the leafe of [unspec 18] a tree, which fadeth for want of moisture: so the care of judging so great a people, would weary and weare him out. This Moses himselfe acknowled∣ged, Deut. 1. 9. 12.

Vers. 19. God shall be with thee] and consequent∣ly [unspec 19] will prosper thy proceedings for the good of thy selfe and thy people: see Gen. 31. 3. and 32. 9. and 39. 2. The Chaldee translateth, the Word of the Lord shall be thy helpe. to God-ward] Chald. inquiring doctrine from the face of the Lord: as verse 15. thou shalt bring] or, bring thou the matters; (or words:) in Greeke, their words: meaning their hard controversies, which could not bee determined without counsell from God; as sometime fell out, Num. 15. 33. 34. 35. and 27. 5. 6.

Vers. 20. the worke] or deed: in Greeke, the works. [unspec 20] This Moses explaineth to bee all the things which they should doe, Deut. 1. 18.

Vers. 21. men of ability] or, of power, vertue, and activity; that is, vertuous, active, and able men, [unspec 21] in body and minde, as Gen. 47. 6. 1 Chron. 26. 6. The Greeke translateth able (or mighty) men. The Hebrewes describe them thus: Anshei chajil (that is, Men of ability,) are such as bee mighty in the com∣mandements, and exactly looke to themselves, and sub∣due their affections; so that there bee no dishonest (or contemptible) thing in them, nor evill name. And ge∣nerally, able men are such as have a strong (or couragi∣ous) heart, to deliver the oppressed out of the oppressors hand; as it is said of Moses, he stood up and saved them, (Exod. 2. 17.) Maimony in Sanhedrin, chap. 2. S. 7. men of truth] the Greeke calleth them just men. So in Zach. 7. 9. judgement of truth, the Greek there translateth just judgement. Againe, justice is put for truth, in Psal. 52. 5. because these vertues are neere allied. So in the Hebrew canons it is ex∣plained; Men of truth are such as follow after justice, for it selfe, out of their owne minde doe love the truth, and ••••te violent wrong, and flee from all kinde of inju∣stice. Maimony in Sanhedrin, c. 2. S. 7. covetousnesse] or gain••, lucre. The Chaldee translateth, hating to re∣ceive Mammon. The Apostle expoundeth it, not greedy of filthy lucre, 1 Tim. 3. 3. 8. Sometime there is added, gaine of money, as Iudg. 5. 19. which the A∣postle calleth love of money, 1 Tim. 6. 10. The He∣brewes explaine it thus, Hating covetousnesse, even 〈◊〉〈◊〉 owne Mammon (or Riches) they hasten not there∣to, [unspec 22] 〈◊〉〈◊〉 〈…〉〈…〉greedy to gather riches; for whose hasteneth 〈…〉〈…〉h, want shall 〈◊〉〈◊〉 upon him, Maimony in San∣〈…〉〈…〉 c. 2. S. 7. The love of lucre is the corruption 〈◊〉〈◊〉 〈…〉〈…〉stice, Deut. 16. 19. 1 Sam. 8. 3. Prov. 1. 19. Ezek. 〈…〉〈…〉 Esa. 56. 11. Vnto the foure properties here 〈…〉〈…〉ed, we may adde three ••••oe, which are na∣〈…〉〈…〉 Deut. 1. 13. Wise ••••en, and understanding, and knowne: under which seven, all other vertues and good qualities are implyed. The Hebrew Doctors say, of the most inferiour magistrates, whom they call the Court of three men: there must be in every one of them these seven things; wisedome, meeknesse, the feare of God, hatred of Māmon, love of the truth, love of their (fellow) creatures, (that is, of other men,) and that they be men of good name. Maimony in Sanhedrin, c. 2. S. 7. See Num. 11. Deut. 1. and 17. rulers] or princes, captaines of thousands; in Greeke Chiliarchs; such we English Chiefe Captaines, Acts 21. 31. 32. Revel. 6. 15. as the next, Centurions.

Vers. 22. at all time] alwaies ready to heare the [unspec 22] causes brought: the Greeke saith, every houre. But the Sabbaths and feast daies were excepted from these, as from all other civill affaires, Levit. 23. 3. 7. 8. 21. &c. and by the Iewes canons, the evening be∣fore the Sabbath was also excepted from such judgments, notwithstanding this generall speech, at all time. Maimony in Sanhedrin, c. 11. S. 2. and 3. And they used in Israel, (as hee there sheweth in Sanhedrin, c. 3. S. 1.) the lesser courts, to sit from mor∣ning prayer till the sixt houre of the day, that is, till noone: and the greater court sate, from the daily sa∣crifice in the morning, till the daily evening sacrifice. let this be] or, it shall be, &c. make thou the bur∣den] so Moses calleth it in Deut. 1. 1••.

Vers. 23. to stand] that is, to endure. come to [unspec] their place] that is, the land of Canaan, whither they are travelling; as Num. 10. 29. or, return home with an end of their controversies, without long wai∣ting. So ones house, or home is called his place. Iudg. 7. 7. and 9. 55. and 19. 28. 29.

Vers. 25. Moses chose] by the peoples consent, [unspec] who brought fit men unto him, Deut. 1. 13. 14. &c. made them] Hebr. gave (or set) them heads, that is, rulers. This he did, with a charge unto the ru∣lers to judge justly: see Deut. 1. 16. 17.

Vers. 27. his way] or, himselfe: as Gen. 12. 1. And [unspec] by Num. 10. 29. 32. it appeareth, that Moses earnest∣ly requested his comming againe, to guide the people.

CHAP. XIX.

1, The people come to Sinai. 3, God calleth Moses up into the ••ount; and by him propoundeth unto Israel the keeping of his covenant. 8, The peoples answer, that they would doe all, is returned to the Lord. 10, The people are sanctified against the third day. 12, The mountaine is bounded and must not be touched. 16, The fearefull presence of God upon the mount: 19, whereat Moses is afraid. 21, The people and priests are againe charged, not to breake their bounds, upon paine of death.

IN the third Moneth, after the going forth [unspec] of the sonnes of Israel, out of the land of Egypt; in the same day came they into the wildernesse of Sinai. For they had jour∣nied from Rephidim, and were come to the wildernesse of Sinai, and encamped in the wildernesse: and there Israel camped before

the mountaine. And Moses went up unto [unspec 3] God: and Iehovah called unto him out of the mountaine, saying; Thus shalt thou say to the house of Iakob, and tell the sonnes of Is∣rael. You have seene what I did unto the [unspec 4] Egyptians: and I have borne you upon Ea∣gles wings, and brought you unto my selfe. And now, if hearkning ye will hearken unto [unspec 5] my voice, and keepe my covenant, then yee shall be a peculiar treasure unto me above all peoples; for all the earth is mine. And you [unspec 6] shall be unto me a kingdome of priests, and an holy nation: These are the words which thou shalt speake unto the sonnes of Israel. And Moses came, and called for the Elders [unspec 7] of the people, and laid before their faces all these words which Iehovah commanded him. And all the people answered together [unspec 8] and said; All that Iehovah hath spoken wee will doe: And Moses returned the words of the people unto Iehovah. And Iehovah [unspec 9] said unto Moses, Loe I come unto thee in the thicke cloud; that the people may heare, when I speake with thee, and may beleeve in thee also for ever: And Moses told the words of the people unto Iehovah. And Iehovah said unto Moses, Go unto the peo∣ple, [unspec 10] and sanctifie them to day & to morrow: and let them wash their clothes. And let [unspec 11] them be ready against the third day: for in the third day Iehovah will come downe, in the eyes of all the people upon mount Sinai. And thou shalt set bounds unto the people [unspec 12] round about, saying; Take heed to your selves, that yee goe not up into the moun∣taine, or touch the border of it: all that toucheth the mountaine shall die the death. There shall not a hand touch it, but hee shall [unspec 13] be stoned with stones, or shot through with a shot: whether it bee beast or man, it shall not live: when the sound of the trumpet is drawne long, they shall goe up into the mountaine. And Moses went downe from [unspec 14] the mountaine unto the people: and hee sanctified the people; and they wa∣shed their clothes. And hee sayd unto [unspec 15] the people; Be ye ready against the third day: come not yee nigh unto a Wife. And it was in the third day, when it was [unspec 16] morning, that there was voices, and light∣nings, and a heavy cloud upon the moun∣taine; and the voice of the trumpet excee∣ding strong: and all the people that was in the Campe trembled. And Moses brought [unspec 17] forth the people out of the Campe, to meet with God: and they stood at the nether part of the mountaine. And mount Sinai [unspec 18] was all of it on a smoke, because that Ieho∣vah descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace; and all the mruntaine trembled exceedingly. [unspec 19] And the voice of the trumpet was giong and waxing strong exceedingly: Moses spake; and God answered him by a voice. And [unspec 20] Iehovah descended upon mount Sinai, on the top of the mountaine: and Iehovah cal∣led for Moses unto the top of the mountain, and Moses went up. And Iehovah said [unspec 21] unto Moses; Goe downe, testifie unto the people; lest they breake thorow unto Ie∣hovah, to see, and many of them fall. And [unspec 22] the priests also, which come neere unto Ie∣hovah, let them sanctifie themselves; lest Ie∣hovah breake forth upon them. And Moses [unspec 23] said unto Iehovah; The people cannot come up unto mount Sinai: for thou hast testified unto us saying; Set bounds about the mountaine and sanctifie it. And Ieho∣vah [unspec 24] said unto him, Goe downe, and come up thou & Aaron with thee: but the priests and the people, let not them breake through to come up unto Iehovah, lest he breake forth upon them. And Moses went downe unto [unspec 25] the people, and said it unto them.

Annotations.

MOneth] or, new moone; which was the first [unspec 1] day of every moneth among the Hebrews: therefore here followeth in the same day, to signifie not the Moneth onely, but the first day thereof to be meant. Or (as some thinke) the same day meaneth the third day, as it was the third mo∣neth, and this was 430. yeeres after the promise made unto Abraham: but the covenant of the Law now given, could not disanull the covenant (of grace) that was confirmed afore of God, in respect of Christ, Gal. 3. 17. Sines] in Greeke, the Holy Ghost writeth it Sina: which is a mountaine in Ara∣bia, situate in the wildernesse, called thereupon, the wildernesse of mount Sina. Gal. 4. 25. Acts 7. 30.

Vers. 3. unto God] the Greeke saith, unto the [unspec 3] mountaine of God: the Chaldee, into the presence of the word of the Lord: this was Christ, who is cal∣led the Angel, Act. 7. 38. the Angel of Gods Face, (or presence) Esay 63. 9. It seemeth that the cloud by which God conducted them, now rested upon that mount. See Numb. 9. 17. &c.

Vers. 4. you] or your selves have seene, &c. This [unspec 4] speech was to prepare them to receive Gods cove∣nant now to be made: and the like was spoken at the renewing of the covenant, Deut. 29. 2. &c. Eagles wings] to cary you out of your place of bon∣dage, openly, safely, speedily; as the Eagle doth her yong ones, from their sluggish nest. This simili∣tude is more explained in Deut. 32. 11. And as

the Church of Israel here, fled from the dragon Pharaoh, (as he is called in Ezek. 29. 3.) so the Christian Church fled from the Serpent, (or Dra∣gon) into the wildernesse, with two wings of a great Eagle, Rev. 12. 14. The Greeke and Chaldee here translate, as upon Eagles wings. unto my selfe,] to serve me at this mount, (as was promised in Exod. 3. 12) and for ever: so the Chaldee ex∣plaineth it, to my service; and Thargum Ierusalemy saith, to the doctrine of my Law.

Vers. 5. my voice] the voice of my Word, saith Thargum Ierusalemy. a peculiar treasure] or [unspec 5] jewell. The Hebrew Segullah, signifieth ones own proper good, which he loveth and keepeth in store for himselfe, and for speciall use, 1 Chron. 29. 3. Eceles. 2. 8. Here it is applyed to Gods Church, and translated in Greeke a peculiar people, which phrase Paul followeth, in Tit. 2. 14. but Peter ex∣presseth it by another word, a people for peculiar possession, 1 Pet. 2. 9. as the Greek version is in Mal. 3. 17. The Chaldee translateth it, beloved: so doe other Hebrews, saying, Segullah, signifieth that they should be beloved before him, as a desirable treasure, which a king delivereth not into the hand of any of his officers, but keepeth it himselfe. And such is the case of Israel, of whom it is said, (in Deut. 32. 9.) For the Lords portion is his people &c. R. Menachem on Exo. 19. This grace (which the Apostles shew we have obtained by Christ) is sundry times mentioned to the praise of God, Deut. 7. 6. and 14. 2. and 26. 18. For Iah hath chosen Iakob unto himselfe: Israel for his peculiar treasure, Psal. 135 4. the earth] with the plenty thereof is mine, yet my de∣light is in you, to love you, and to chuse you and your seed above all peoples; So Moses openeth this speech, in Deut. 10. 14. 15. and other Pro∣phets; as, Thou Israel art my servant; Iakob, whom I have chosen; the seed of Abraham my friend. Thou whom I have taken from the ends of the earth, and cal∣led thee from the chiefe men thereof, and said unto thee; Thou art my servant, &c. Esay 41. 8. 9.

Vers. 6. a kingdome of priests,] which the Apostle [unspec 6] (following the Greeke version) calleth a kingly priesthood, 1 Pet. 2. 9. The Chaldee saith ye shall be before mee, kings, priests, and an holy people. Such Christ hath made us, unto God his father, Rev. 1. 6. Kings, to reigne on the earth, Rev. 5. 10. and priests Mosser up spirituall sacrifices, 1 Pet. 2. 5. Rom. 12. 1.

Vers. 7. Elders] by them to communicate these [unspec 7] thing, with the people: see Exod. 3. 16. laid] or proposed; Hebrew put.

Vers. 8. together] with one accord, as the Greeke [unspec 8] 〈…〉〈…〉laineth it; and elsewhere Moses saith, with one 〈◊〉〈◊〉 Exod. 24. 〈◊〉〈◊〉. The people not yet knowing the unpossibilitie of the law, which is weak through the flesh, Rom. 8. 3. make promise of more than they were able to performe. After, when the law 〈◊◊〉〈◊◊〉▪ they fea••e and flee away, Exod. [unspec] 〈◊〉〈◊〉 1••. 1••▪ And it 〈◊◊〉〈◊◊〉, but either men not understanding the 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 presume of their 〈◊〉〈◊〉 strength, or understanding it, doe despaire, 〈…〉〈…〉e the grace of God in Christ doe sustaine 〈…〉〈…〉 Rom. 7, 9, 10, 24. 25. 〈…〉〈…〉 〈…〉〈…〉. in the thicke cloud▪ Hebrew in the thick∣nesse [unspec 9] of the cloud: which the Greeke explaineth, the pillar of the cloud: the Ierusalemy Thargum expoundeth it, my Word shall bee revealed unto thee in the thicke cloud, in thee] see Exodus 14. 31. This confidence in Moses the Iewes alwaies retained, and said they were Moses disciples, they knew that God spake with Moses, Iohn 9. 28. 29. They write of him thus: Moses our Master, Israel beleevod not in him because of the signes which he did: for hee that beleeveth because of signes, there is in his heart a suspicion that the signe may possibly bee done by inchantment or sorcerie. But all the signes which Mo∣ses did in the wildernesse, hee did them upon necessity, &c. we needed food; hee brought us downe Manna. They were a thirst; hee clave the rocke for them. The congregation of Korah rebelled against him; the earth swallowed them: and so all other signes. But where∣fore beleeved we in him? For that standing at mount Sinai, which our owne eyes did see and not a stranger; and our eares did heare and not another; the fire, and the thunders, and the lightnings, and he went neere in∣to the thicke darknesse, and a voice spake unto him and we heard it; Moses, Moses, goe say unto them thus and thus. And so it is said, face to face the Lord spake with you, (Deut. 5. 4.) &c. This standing at mount Si∣nai, it selfe alone was an evident confirmation of his pro∣phesie, that it was truth, and without all suspicion in it; as it is written, Lo I come unto thee in the thicke cloud, that the people may heare when I speake with thee, and may beleeve in thee for ever, (Exodus 19. 9.) So that before this thing, they beleeved not in him, with such a beleefe as continueth for ever; but with a beleefe that had [doubtfull] conceits and thoughts after it. Maimo∣ny in Misn. in Iesudei hatorah, ch. 8. S. 1.

Vers. 10. sanctifie them] that is, bid them, and [unspec] looke that they doe sanctifie, and holily prepare themselves, that they may be humbled at my feet, to receive my words; as Deut. 33. 3. This was by cleansing themselves from all filthinesse of the flesh and spirit, 2 Cor. 7. 1. inwardly by faith, Act. 15. 9. outwardly by washing their garments, (whereof see Gen. 35. 2.) and their bodies, as ap∣peareth by other places that shew the sanctifying of the priests and people, Levit, 8. 6. and 15. 5. 6. 8. 13. 16. 18. 21. 22. &c. and abstaining from their wives, as after followeth here, verse. 15. Which things figured our sanctification and cleansing by Christ Iesus, with the washing of water, by the Word, even the washing of regeneration, and renewing of the holy Ghost. Ephes. 5 26. Tit. 3. 5. From this pre∣cept the Hebrew Doctors gather their doctrine and practice, for baptizing all whom they admit unto their Church and covenant: as Maimony sheweth in Asurei Biah, ch. 13. and is more fully set downe in the annotations on Gen. 17. 12.

V. 11. the third day] which is thought to be the [unspec] day that after was called Pentecost, the 50. day after the Passeover; then was a yeerly feast, Exo. 23. 16. Lev. 23. 15. 16. &c. Act. 20. 16. On this day the fiery law was now given on mount Sina: on this day the fiery tongues were after given for preaching the Gospell in Ierusalem, Acts 2. 1. 2. &c. And many mysteries are of the third day, in the Scriptures: see the notes on Gen. 22. 4.

Vers. 13. touch it] or, touch him; that is, the man [unspec 13] or beast that shall touch the mountaine, shall be so execrable unto you, as yee shall not touch it with hand, but stone it, or shoot it through. These ordi∣nances were outward, concerning the mount that might be touched; terrible, that the people could unbeare that which was commanded; and shewed the nature and use of the law, contrary to the Gospell on mount Sion, as Paul explaineth it, Heb. 12. 18. 20. 22. &c. with a shot] with arrow (or dart,) as the Apostle in Greek openeth the Hebrew phrase shooting, shot through, Heb. 12. 20. the sound of the trumpet] or, the sounding trumpet: called in He∣brew Iobel, translated in Greeke, voices and trum∣pets; but the Apostle seemeth to expresse it by the sound (or eccho) of the trumpet, Hebr. 12. 19. the Chaldee turneth it the trumpet. Every 50. yeare was of the sounding of trumpets called Iobel (the Iubilee,) Levit. 25. 10. see the annotations there, and Ios. 6. 4. 5. is drawne long] or, draweth (that is, continueth) the sound: and so there be an end of the trumpets sounding. shall goe up] that is, as the Chaldee paraphraseth, when the trumpet shall be withdrawne, they shall have leave to goe up: and as the Gr. translateth, when the voyces, & the trumpets, & the cloud, are departed from the mountaine, they shal goe up. So that whiles the signes of Gods Majestie were on the mount, the people were forbidden to approach: but when they were ceased, the people might goe up as to any other common mount; wheras untill that time the mountaine was san∣ctified, verse 23.

Vers. 15. unto a wife] or to a woman; that is, any [unspec 15] of you unto his wife, to lie with her; as the Ierusa∣lemy Thargum expoundeth it, the ministerie of the bed. A like speech passed betweene Achimelech the priest and David, about eating of the holy bread, 1 Sam. 21. 4. 5. This was for the more hu∣miliation and preparing of the people: as Paul teacheth that man & wife may abstaine with con∣sent for a time, that they may give themselves to fasting and prayer, 1 Cor. 7. 5. It seemeth also by the Law in Levit. 15. 18. that there was a figura∣tive uneleannesse by all such copulation: see the annotations on that place.

Vers. 16. voyces] that is, thunders; see Exod. 9. [unspec 16] 23. heavy] that is, very thicke cloud, the Greeke translateth, darkesome clouds. These were signes of Gods glorious presence, and of his judgements a∣gainst the breakers of his Law: the Prophets use the like words to signifie his Majestie, Psal. 18. 9. 10. 12. 14. and 97. 2. 4. And these things were now done by the ministery of Angels, Act. 7. 53. Gal. 3. 19. for God came, with ten thousands of saints, Deut. 33. 2. trumpet] shewing the nature of the Law, to manifest Gods will, mens transgressi∣ons, and to warne them of the wrath deserved, Esay 58. 1. Ezek. 33. 3. Rom. 3. 20. and 4. 15. trembled] or was afraid. The spirit of bondage which was in the people, caused them to feare, Rom. 〈◊〉〈◊〉. 15. for they were not perfect in the love of God, 1 Iohn 4. 18.

Vers. 17. to meet with God] as the Chaldee para∣phraseth, [unspec 17] with the Word of the Lord. Thus Moses as a Mediatour stood betweene the Lord and the people; because they were afraid, Deut. 5. 5. Gal. 3. 19. at the nether part] without the bounds that Moses had limited, vers. 12. They flood here (as the Hebrews write) after the order that Moses mentioneth (in Deut. 29. 10. 11.) when after 40. yeeres he renewed the covenant; First there were the firstborne (the priests, Exod. 19. 22.) which came neare unto the Lord: after them the Heads of the Tribes, the Rulers: after them the Elders: then the officers: after them all the men of Israel: then the lit∣tle ones: after them the women: and then the stran∣gers. Aben Ezra on Exod. 19.

Vers. 18. on a smoke] With clouds and smoke, [unspec 18] God often manifested his glorious presence to his people, Exod. 40. 34. 35. 2 Chro. 5. 14. and 6. 1. and 7. 1. 2. Esay 6. 4. Rev. 15. 8. there was the hiding of his power, Hab. 3. 4. descended] God who filleth heaven and earth, Ier. 23. 24. is said to descend or come downe to certaine places, when hee there manifesteth his glory: and it is spoken of him af∣ter the manner of men. See the notes on Gen. 6. 6. and 11. 5. in fire] for Gods Word is like to fire, Ier. 23. 29. and his law was firie, Deut. 33. 2. as hee himselfe is a consuming fire, Deutro. 4. 24. Thargum Ierusalemy explaineth it thus, because the glorie of the Majestie of the Lord was revealed upon it, in a flame of fire. The mountaine burnt with fire unto the midst of heaven, with darknesse, clouds, and thicke darknesse, Deut. 4. 11. all the mount] the mountaines saw the Lord, and trembled, Hab. 3. 10. they leaped like rammes, Psal. 114. 4. the earth quaked, the heavens also dropped at the pre∣sence of God; even Sinai it selfe, at the presence of God, the God of Israel, Psal. 68. 6. Iudg. 5. 5. The Greek translateth, all the people was astonied.

Vers. 19. going and waxing strong] that is, continu∣ally [unspec 19] proceeding and increasing in londnesse and strength more and more. See a like phrase in Gen. 8. 3. Moses spake] so fearfull was the sight, that Moses said, I am sore afraid and tremble, Heb. 12. 21. by a voyce] by a more gentle meane than the thunder, or loud shrilling trumpet: that Moses might be confirmed and not affrighted. (So Da∣niel being daunted with a vision, was strengthned by the Angels words, Dan. 10. 8. 16. 17. 19.) And this voyce was heard of the people; as is likely by that promise unto Moses, in verse 9. It signified also, that onely the Lords voyce takes away the terrors of the Law: for by Moses the Law was gi∣ven, but by Christ (who answered the Law and fulfilled it,) commeth grace and truth, Ioh. 1. 17.

Vers. 21. testifie unto] or, charge (contest) the peo∣ple. [unspec 21] Paul used to contest (or charge) before God and his Angels, 1 Tim. 5. 21. 2 Tim. 2. 14. and 4. 1. lest they breake] or, that they breake not through, to wit, the bounds set them. to see] as Moses did at the first, till he was stayed of God, Exodus 3. 3. Curiositie is forbidden, that men might walke by faith, not by sight, 2 Cor. 5. 7. and learne humility, Rom. 12. 3. The Greeke here transla∣teth, Lest they draw neare unto God, to consider; (or to behold) and Luke useth the word in that sense, in Stephens speech of: Moses, Act. 7. 31. fall] that

is, be killed of the Lord, verse 12. as 50. thousand and 70 men of Berhshemeth were slaine for look∣ing into the Arke of God, 1 Sam. 6. 19. So falling is used for staine, in Gen. 14. 10. 1 Cor. 10. 8.

Vers 22. which come neare] that is, as the Chaldee explaineth, which come neare to minister before the [unspec 22] Lord. These priests are after called yong men of the sonnes of Israel, Exodus 24. 5. and were the first borne of the people whom God had sanctified to him-selfe, Exodus 13. 2. in whose place hee afterward tooke the tribe of Levi, Numb. 8. 14. 15. 17. 18. sanctifie themselves] that is, prepare, wash, and keepe themselves from being defiled with sinne, by touching the mount, as vers. 24. 12. breake forth] which the Chaldee expoundeth, bee strong, (that is, very angry) but it implieth death also, when God breaketh forth as the breach of waters up∣on men to destroy them; as 2 Sam. 5. 20. and 6. 6. 7. 8.

Vers. 23. cannot] or, shall not be able to come up, [unspec 23] by reason of the former charge and limitation. It seemeth therefore that Moses thought it needlesse to speake so often and instantly to the people: but God urgeth it againe, verse 24. so restraining the curiositie of the people; and shewing the end of the Law, to be rather to exclude men from God, (by reason of their sinnes,) than to justifie or give them life, as doth the Gospell; for it was the ministration of death, 2 Cor. 3. 7. Gal. 3. 10. 11. 19. 21. 22. 23. 24. Mount Sina, is in bondage with her children, Gal. 4. 25.

Vers. 24. breake through] the Greeke here transla∣teth, [unspec 24] let them not violently presse to come up: but that which the Law suffereth not, the Gospell admit∣teth, Mat. 11. 12. Luke 16. 16. Heb. 12. 18. 22. 23. 24.

CHAP. XX.

1, The ten Commandements are spoken by God on mount Sinai, 18, With thunders, lightnings, sound of the trumpet, &c. whereat the people are afraid. 20, Moses comforteth them. 22, God upon this occasion, againe forbiddeth them Idolatrie. 24, Of what sort the altar should be.

AND God spake all these words, say∣ing; I, Iehovah thy God which have [unspec 1] [unspec 2] brought thee out from the land of E∣gypt, from the house of servants. Thou shalt not have any other gods before my [unspec 3] face. Thou shalt not make unto thee a gra∣ven thing, or any likenesse of things which [unspec 4] are in the heavens above, or which are in the earth beneath, or which are in the waters be∣neath the earth. Thou shalt not bow downe [unspec 5] thy selfe to them neither serve them: for I Iehovah thy God am a jealous God, visiting the iniquitie of the fathers upon the sonnes, upon the third and upon the fourth genera∣tion of them that hate me: And doing mer∣cy [unspec 6] unto thousands of them that love mee and of them that keepe my Commande∣ments. Thou shalt not take up the name of [unspec 7] Iehovah thy God in vaine, for Iehovah will not hold him guiltlesse, that shall take up his name in vaine. Remember thou the Sab∣bath [unspec 8] day, to sanctifie it. Six daies shalt thou [unspec 9] [unspec 10] labour, and shalt doe all thy worke. But the seventh day is a Sabbath to Iehovah thy God: in it thou shalt not doe any worke; thou, or thy son, or thy daughter, thy man servant, or thy woman servant, or thy cattel, or thy stranger which is within thy gates. For in sixe daies Iehovah made the heavens and the earth, the sea and all which are in them; and rested in the seventh day: there∣fore Iehovah blessed the Sabbath day, and sanctified it. Honour thy father and thy mother, that thy dayes may bee prolonged upon the land which Iehovah thy God gi∣veth thee. Thou shalt not kill. Thou shalt not commit adulterie. Thou shalt not steale. Thou shalt not answer a false wit∣nesse against thy neighbour. Thou shalt not cover thy neighbours house: thou shalt not covet thy neighbours wife, or his man servant, or his woman servant, or his oxe, or his asse, or any thing which is thy neighbors. And all the people saw the voices, and the lightnings, and the voice of the trumpet, and the mountaine smoaking: and the people saw, and removed away; and they stood a farre off. And they said unto Moses, Speake thou with us and we will heare; and let not God speake with us, lest we die. And Moses said unto the people; Feare not, for God is come for to tempt you; and that his feare may be before your faces, that you may not sinne. And the people stood afarre off: and [unspec] Moses drew neere unto the thicke darknesse where God was. And Iehovah said unto Moses, Thus thou shalt say unto the sons of Israel: you have seene that I have spoken with you out of the heavens. Yee shall not [unspec] make with me gods of silver, or gods of gold yee shall not make unto you. An altar of earth thou shalt make unto me, and shalt sa∣crifice thereon thy burnt offrings, and thy peace offrings, thy sheepe and thy oxen: In every place where I shall make the memori∣all of my name, I wil come unto thee, & I wil blesse thee. And if thou wilt make unto me [unspec] an altar of stones, thou shalt not build them of hewen stones: for if thou lift up thy toole upon it, thou hast polluted it. And thou shalt [unspec] not goe up by steps unto mine altar, that thy nakednesse be not discovered thereon.

Annotations.

GOd spake] The Law was given by the mini∣sterie of Angells, Hebr. 2. 2. Act. 7. 53. out [unspec 1] of the midst of fire, cloud and darknesse, with a great voice, which shooke the earth, Deut. 4. 22. Heb. 12. 26. all these words] these tenne Commande∣ments following; and he added no moe, Deut. 5. 22. wherefore they are called the ten Words, Ex. 34. 28. that is, the ten Commandements; as the Word of God, Marke 7. 13. is the commandement of God, Matth. 15. 6. See the notes on Exod. 34. 28. The Apostle calleth the Law, the voice of words, Heb. 12. 19.

Vers. 2. I Iehovah] understand, I am Iehovah, as [unspec 2] the Greeke explaineth it: or, I Iehovah am thy God. The words I Iehovah, note the unity of the God-head, as elsewhere he saith, Iehovah our God, Ieho∣vah is one, Deut. 6. 4. what the name signifieth, is noted on Gen. 2. 4. Exod. 6. 3. thy God] though he is so by creating us, yet here he specially inten∣deth the covenant of grace, made with his people; whereby they are blessed that have Iehovah for their God, Psalm. 33. 12. From hence ariseth his authority to command; and this is a reason of our obedience, because he is Iehovah, and our God: therefore as it is here prefixed to the first comman∣dement, so is it annexed to the rest, as to the second in Lev. 19. 4. 31. to the third, in Lev. 19. 12. to the fourth, in Lev. 19. 3. 30. to the fift, in Lev. 19. 3. 32. to the sixt, in Lev. 19. 16. to the seventh, in Lev. 18. 6. &c. to the eighth, in Lev. 19. 11. 12. to the ninth, in Lev. 19. 16. and generally to all the commandements, Lev. 18. 5. and 19. 37. of ser∣vants] the Greeke and Chaldee saith, of servitude, or bondage: see Exod. 13. 3. Egypt was a furnace of iron, Deut. 4. 20. a figure of our spirituall bondage and misery under Satan: and the deliverance from it figured our salvation by Christ, Coloss. 1. 13. Luke 1. 71 74. 79. Acts 26. 18. from these graces are forcible arguments to perswade us to faith and obedience: Ye are my witnesses, saith Iehovah, &c. that ye may know and beleeve me, and understand that I am ••e. I, I am Iehovah: and beside me there is no Sa∣viour. I have declared and have saved, Esay 43. 10. 11. 12. I am Iehovah thy God, the Holy one of Israel, thy Saviour, I gave Egypt for thy ransome, &c. Esay 43. 3.

Vers. 3. Thou shalt not have] or, There shall not be to thee: but this Hebrew phrase the Holy Ghost [unspec 3] changeth into another equivalent; as, There is not to us, Luke 9. 13. that is, We have not, Matth. 14. 17 This and most of the other precepts are prohibiti∣ons, forbidding the evill, expresly commanding the contrary good inclusively: for wee must both 〈◊〉〈◊〉 evill and doe good, Psalme 34. 15. But Gods forbode bindeth most strictly, and alwayes, and we are borne in evill and are prone unto it, rather then to good; and are therefore called by these commandements from all corruption, unto the in∣tegrity wherein God first created us. other gods] the Chaldee explaineth it singularly, other god: and so the Scripture also expresseth it, in Exod. 34. 14. Psal. 81. 10. For, Is there a god beside me? saith the Lord, Esay 44. 8. There is none other god but one; though there bee many that are called gods, 1 Cor. 8. 4. 5. unto whom the vaine heart of man falsly attributeth deity: for whatsoever the Gentiles sacrificed, was unto devils, and not to god, 1 Cor. 10. 20. Levit. 17. 7. Deut. 32. 17. And the gods that have not made the heavens and the earth, they shall perish from the earth, and from under these heavens, Ier. 10. 11. Hereby on the contrary wee are commanded to have Iehovah for our God: which is, to know him, and to serve him with a per∣fect heart, and with a willing mind, 1 Chron. 28. 9. to love him with all the heart, and with all the soule, and with all our might, Deut. 6. 4. 5. to feare, beleeve, honour, obey, and cleave unto him, Deuter. 6. 13. 2 Chron. 20. 20. Psal. 22. 24. 1 Sam. 15. 22. Deut. 11 22. before my face] or against my face, that is, against, or before mee: the Greeke and Chaldee translate it, but me. After, in verse 23. Moses saith, with me. It implyeth also all time and place: as, be∣fore the Sunne, Psal. 72. 17. is, so long as the Sunne endureth; so here before me, is so long as I am, for ever and ever. And all place, as, Whither shall I flee from thy face (or presence?) Psal. 139. 7. There∣fore also the face or presence of God is here mentio∣ned, because he beholdeth the secrets of the heart, Psal. 44. 21. 22. and 139. 23. 24. and the Law (and so every precept) is spirituall, Rom. 7. 14. and bin∣deth the whole man, body, soule, and spirit; the underdanding, the will, and the effects of them both, for ever.

Vers 4 Thou shalt not make] As the former pre∣cept [unspec 4] forbade all feigned gods, so this forbids all feigned service, whether it be to the true God, or any other: and commandeth to worship God in spirit and truth, Iohn 4. 24. In the Chaldee para∣phrase called Ionathans, this is expresly said to bee the second Commandement; and such is the gene∣rall opinion of the Iew Doctors; as Philo in exposit. Decalogi; Iosephus antiq l. 3. and others: yet some now would make this but a part of the first Com∣mandement. So the Sabbath is by him and other ancient Rabbines called the fourth precept, (as is observed on Gen 49. 12.) which by the others ac∣count must be the third. Making, here meaneth not onely with the hand, but with the heart or imagi∣nation; for we ought not to thinke that the godhead is like unto gold, &c. Act. 17. 29. And to worship the Sunne or Moone, or any creature, is to make an I∣doll of it, Deut. 4. 17. 19. unto thee] to (or for) thy selfe: to wit, without commandement from God; for by his commandement Moses made the Cherubims in the sanctuary, Exod. 25. 18. and the brazen Serpent in the wildernesse, Num. 21. 8. And this forbiddeth not all images of creatures for civil use, (which are allowable, Matth. 22. 20.) but for religious. So the Law explaineth it; as, ye shall not set up any image of stone in your land, to bow downe un∣to it, Levit. 26. 1. and the Prophets phrase of Ima∣ges which ye made unto you, Amos 5. 26. is expoun∣ded thus, which ye made to worship them, Acts 7. 43. But to make any image of the invisible God, is al∣together unlawfull, and unpossible, Deut. 4. 12. 15.

Esay. 40. 18. Rom. 1 22. 23. And by this, for thy selfe, he forbiddeth 〈…〉〈…〉king of any for others al∣wayes when Aaron made one for the people, Exo∣dus ••2. 1. 〈◊〉〈◊〉. The Hebrew 〈◊〉〈◊〉 say, He that 〈◊〉〈◊〉 (〈◊〉〈◊〉 and idols) for himselfe thought he make it not with his 〈◊〉〈◊〉 hand, nor serveth it, he is guilty. Likewise he 〈◊〉〈◊〉 maketh an idoll with his hand for others, though he maketh for an 〈◊〉〈◊〉, he is guilty. Therefore hee that maketh an idoll for himselfe with his owne hands, he is double guilty: Maim any intreat. of Idolatry, c. 3. S. 9. 〈◊〉〈◊〉 a graven thing] Hebrew, Pesel; which is any thing hewen; graved, out, or car••ed: the Greek translateth it, an Idoll, the Chaldee, an Image, and the Thargum called Ionathans, addeth Image or Figure. And the holy text elsewhere expresly con∣demneth Images; Ezek. 16. 17. and not onely gra∣ven, but molten, Hos. 13. 2. or painted, Ezek. 8. 10. So under this one particular, all portratures, and hu∣mane devices are forbidden, not only things made with hand, but with heart and thought, Act. 17. 25. 29. Every such Image is a teacher of lies, Hab. 2. 18. and who so formeth a god, or melteth a graven image, it is profitable for nothing, Esay 44. 10. likenesse] in Hebrew, Temunah: which Moses ope∣neth by two other words, Semel, and Tabnith; that is, Similitude and Figure, Deut. 4. 16. and elsewhere he nameth also Maisebah, and Maskith, that is, Sta∣tue; (or pillar) and Picture, Levit. 26. 1. So that all shapes, portratures, precepts, and devices of men, are forbidden in Gods worship, Esay 29: 13. Matt. 15. 8. 9. Coloss. 2. 23. And on the contrary, Gods commandements and statutes for his worship and servico to be kept & practised, without adding [unspec 4] any thing unto them, or taking any thing from them, Deut. 5. 32. and 6. 17. 18. and 12. 8. 28. 32. in the heavens] as the Sunne, Moone, Starres, Fowles, or the like; Deut. 4. 17. 19. The worshipping of Angels is also forbidden, Coloss. 2. 18. in the earth] as the likenesse of man or woman, or of beasts, or creeping things, Ezek. 23. 14. Deut. 4 16. 17. 18. Esay 44. 13. After this manner, the nations of the world corrupted true religion, Rom. 1. 23. in the waters] as any fish or the like, Deu. 4. 18. So all resemblances whatsoever, are here forbid∣den, which men can make. Behold, they are all vani∣ty, their workes are nothing, their molten images are wind and confusion, Esay. 41. 29.

Ver. 5. not bow downe] or, not worship: under this one, all other gestures of reverence are forbidden; [unspec 5] as bowing the knee, 1 King. 19. 18. kissing, Hos. 13 2. lifting up of the eyes, Ezek. 18. 6. spreading out of the hand, Psal. 44. 21. and the like. Contrari∣wise they are to be broken down, burned, destroy∣ed, and detested, Deut. 12. 3. and 7. 25. 26. Esay 30. 22. 8. to them] that is, to any creature, Rom. 1. 25. though an Angell, Rev. 22. 8. 9. or, to the Image of any creature; or of God himselfe, Esay 40. 18. 21. Rom. 1. 23. or to any ••orke of our owne hands. Ier. 1. 16. Mic. 5. 13. And as we may not bow downe unto them, so neither before them, 2 Chron. 25. 14. yea 〈…〉〈…〉ese two phrases doe one explaine another; as to pray before the Lord, 1 Chron. 17. 25. is to pray 〈◊〉〈◊〉, 2 Sam. 7. 27 and to bow downe (or wor∣ship) 〈◊〉〈◊〉 the Devill, Luke 4. 7. is to bow downe unto him, Mat. 4. 9. But to bow downe unto men, for civill honour is lawfull, Gen. 23. 7. Sam. 24. 8. serve them] The Hebrew gnabad, implyeth all manner of service, both that which in Greek is called L••••r••id, as in this place; and Doule••a as by it the Greek version explaineth it, in Exod. 23. 33. and many other places. The Hebrew Doctors say, The root of the commandement against idolatry, 〈◊〉〈◊〉, that men should not serve any of all the creatures; nei∣ther Angell, nor spheare, nor starre, not any of the foure elements, nor any thing that is created of them. And al∣though he that serveth knowes that the Lord is God, and serveth the creature after the manner that Enos and the men of his age served at first; (whereof see the notes on Gen. 4. 26.) yet loe, hee is an idolater. Maimony in Misneh, treat. or Idolatry; chap. 2. S. 1. Vnder this name Serve, is comprehended every religious worke, with hand, mouth, or heart: as prayer, or thanksgiving, Esay 44. 17. Ier. 2. 27. con∣fidence in them, Psal. 115. 4. 8. offring of sacrifice, 2 King. 17. 35. burning of incense, Ier. 18. 15. prea∣ching for them, Ier. 2. 8. asking counsell of them, Hosea 4. 12. building temples, altars, or other mo∣numents unto them, Hos. 8. 14. and 12. 11. erecting of ministeries, Numb. 8. 24. or doing any ministeri∣all worke for their honour, Amos 5. 26. compared with Numb. 4. 24. 25. contributing to their main∣tenance, Numb. 7. 3. 5. Nehem. 10. 32. 39. all fel∣lowship with them, Esay 44. 11. communion in the service of them, 1 Cor. 10. 18.—21. 2 Cor. 6. 16. 17. familiar conversing with teachers of Ido∣latry, 2 Iohn 10. 11. reading the bookes thereof, Acts 19. 19. or any other way to learne their abo∣minations, Deut. 12. 30. The Hebrewes say, Ido∣laters have made many bookes of their service, and of the workes and rites of the same; the holy blessed (God) hath commanded us that wee should not at all reade in those bookes. Maimony treat. of Idolatry, c. 2. S. 2. Al∣so they say, He that serveth an Idol, after the manner of the usuall service thereof, although hee doe it in con∣tempt thereof, he is guiltie. Maimony ibidem, c. 3. S. 5. On the contrary, God hereby requireth, that wee serve him, in such places, and with such things and rites as himselfe hath commanded, Deut. 12. 5. 6. 14. 28. and serve him onely, 1 Sam. 7. 3. Matt. 4. 10. jealous] and a consuming fire, Deut. 4. 24. God as said to be an husband unto his people, Ierem. 2. 2. Hosea 2. 19. idolatry, is whoredome, Deut. 31. 16. Iudg. 2. 17. Ierem. 3. 9. 20. Therefore Gods indig∣nation against this sinne, is called jealousie: and as that is the rage of a man, so that hee will not spare in the day of vengeance, Prov. 6. 34: so the Lord here threatneth to visit, that is, to search out and punish this iniquity: for so visiting often signifieth, Ier. 44. 13. and 5. 9. 29. and when hee visiteth them, they shall fall and perish, Ier. 6. 15. and 10. 15. the sonnes] or children, posterity; meaning such as are transgressors with their fathers, as after he saith of them that hate me. So here the Chaldee paraphra∣seth, upon the rebellious sonnes. Otherwise, if the sonne feare, and doe not such evill, God saith, hee shall not dye in the iniquity of his father, but, hee shall surely live, Ezek. 18. 4. 10. 13. 14. 17. generation] this word is supplyed both in the Greek and Chal∣de••

〈◊〉〈◊〉. The Heb. phrase is, on the thirds, and on the 〈◊〉〈◊〉 such defects are common, see Exo. 12 3. Gen. 4. 20. & 24. 22. So alter in v. 6. unto thousands, that is, the thousand generation. of them that hate me] or, to my haters: whereunto the Chald. addeth, where the sons goe on to sin after their fathers. For here∣by they turne to be Gods enemies, Mic. 2. 8. as they do love him, that keepe his commandements, v. 6.

Verse 6. love me &c.] Love is first named as that from which the keeping of the commandements proceedeth, Iohn 14. 15: for the end of the Com∣mandement, is Love out of a pure heart, &c. 1 Tim. 1. 5. and towards such as love him, and keepe his commandements, God keepeth covenant and mercy, Daniel 9. 4. The Hebrew Doctors write, Let not a man say, loe I doe the Law, and exercise my selfe in the wisedome thereof, to the and that I may receive all the blessings that are written therein; or that I may be worthy of life, in the world that is to come: and I will keepe mee from the transgressions which the Law war∣neth me of, that I may bee delivered from the curses written in the Law, or that I bee not cut off from the life of the world to come. It is not meet to serve God after this manner. For hee that serveth thus, serveth of feare, &c. but hee that serveth of love, exerciseth himselfe in the Law, and walketh in the waies of wise∣dome; not because of any thing in the world, nor for feare of evill, or that he may inherite good things: but doth the truth, because it is the truth, &c. And this is a very great dignitie which no wise man is worthy of: and it was the dignity of Abraham our father, whom the holy blessed (God) calleth his Lover (or Friend, Esay 41. 8.) because he served him not but of Love. And this is the dignitie which God commandeth us, by the hand of Moses, saying; And thou shalt love the Lord thy God, (Deut. 6. 5.) And at what time a man loveth the Lord, with love convenient, immediately hee will doe all the commandements, out of love, &c. Mai∣mony treat. of Repentance, c. 10. S. 1. 2.

Verse. 7. not take up] to wit, upon thy lippes, or mouth, (as this phrase is opened in Psalme 16. 4. and 50. 16.) that is, not speake, use, or mention. So to take up a proverbe, Esay 14. 4. to take up a lamen∣tation, Ezek: 26. 17. is to speake or utter the same. The Chaldee restraineth it to one particular, thou shalt not swears by the name, &c. and the Thargum called Ionathans, thus, My people the house of Isra∣el; Let not any of you sweare by the name of the Word of the LORD your God in vaine: But though swearing be a principall thing here intended, Esay 48. 1. yet the precept is more large, forbidding all unreverent & unholy use of Gods name, in heart, mouth, oraction: and commanding the fanctify∣ing thereof, as it is Holy and Reverend, Matth. 6. 9. Psalme. 111. 9. and to sweare by the same, Deut. 6. 13. Name] that whereby God hath made himselfe knowne, as his titles and attributes, Exod. 54. 56. 7. his Word, Law, Gospell, Deut. 32. 3. Act. 9. 15. (as the Law of Christ, Esay 42. 4. inexpoundeth he his Name, Matt. 12. 21.) also prayer, Gen. 4. 26. and Gods whole worship, and all ordinances: pertaining thereto, Deut. c. 12. 5. Mal. 1. 〈◊〉〈◊〉. 12. Mic. 4. 5. his sacraments, Matth. ••8. ••8. 19. censures, 1. Cor. 5. 4. 5. Matt. 18. 20. and whatsoever belongeth to Christian religion, is comprised in this Name of God. That as the se∣cond commandement teacheth us wherewith to serve the Lord: so this third directeth us unto the holy use of all religion, in heart, profession, & acti∣on. in vaine] or, to vanitie: which word imply∣eth also falsitie, (as after in v. 16.) and so it is used to denote false religion or idolatry, Ier. 18. 15. Ion. 2. 9. false doctrine, error, and heresie, Lam. 2. 14. Ezek. 13. 6. 7. but commonly vaine and fruitles speaking or doing, whereof no good commeth, Ps. 127. 1. 2. Esay 1. 13. Ier. 4. 30. and 6. 29. So two things chief∣ly are here forbidden; the mentioning or using of Gods name, in word or deed, when it should not be used; for that there is no just cause so to doe: se∣condly, the using of it amisse, whē duty bindeth us to use it with feare and holinesse. As swearing when there is no cause of an oath, Matt. 6. 34. and swea∣ring falsly, Levit. 19. 12. swearing and not perfor∣ming, 2 Chron. 36. 13. vowing and not paying; Deuternomie 23. 21. vaine praying, in respect of matter or manner, Iob 35. 13 Matt. 6. 7. corrupti∣on in teaching, or hearing the Word of God, E∣zek. 21. 29. 2 Cor. 2. 7. Matt. 13. 19. Ezek. 33. 31. abusing the Word to unlawfull arts, superstition, jesting, profanenesse, Deut. 18. 11. Esay 66. 5. abuse of the sacraments and holy mysteries, Mal. 1. 11. 12. 1 Cor. 11. 27. 29. Ier. 7. 4. 10. abuse of ecclesiasti∣call censures, Esay 66. 5. abuse of Lots; Esth. 3. 7. Prov. 16. 33. hypocrisie in any religious worke, Mat. 15. 7. 8. 9. and all unbeliefe, Rom. 14. 23 Iam. 1. 6. a sinfull conversation, whereby the name of God is blasphemed among the Gentiles, Rom. 2. 24. with whatsoever else is contrary to the sanctifying of Gods name; which on the other part is here commanded, Lev. 22. 31. 32. The Hebr. Doctors say; Whosoever transgresseth wittingly, and without constraint, any one of all the commandements spoken of in the Law, with a contemptuous soule, to provoke (Gods) anger; loe this man polluteth the Name (of God:) and if he transgresse in the presence of the men of Israel, he polluteth the Name publikely. Also whosoever separateth himselfe from transgression, or doth that w^ch is commanded, not for any thing in the world, nor for feere or dread, nor for to seeke honor; but for our blessed Creators sake, as Ioseph the just refrained himselfe from his masters wife, (Gen. 39. 9.) loe this man sanctifieth the Name (of the Lord). Maimonian Iesudei hatorah, c. 5. S. 10. guiltlesse] or, cleare, innocent: that is, he will not leave him unpunished: (so the phrase sig∣nifieth, as is opened in 1 King. 2. 9.) but he shall be plagued in this world, or in that which is to come, as Tharg. Ionathan paraphraseth, the Lord will not hold him just (or innocent) in the great day of judgmēt.

V. 8. Remember] Heb. To remember: of w^ch phrase, [unspec 8] see Exo. 13. 3. God speaketh thus of this comman∣dement, to note the importance of it; for herecko∣neth the breach of this precept, as one of the grea∣test sins in Israel, Ezek. 20. 12. & 22. 8. & 23. 38, &c Likewise to signifie the antiquitie of it, as being from the creation of the world; Gen. 2. 2. 3. and for that it was to bee kept but one day in seven; that when the time come it be not forgotten or negle∣cted. In repeating this law, Moses saith Observe (or keep) the sabbath. Deut. 5. 12. In Esa. 58. ••3. the Lord

add 〈◊〉〈◊〉 two words 〈◊◊〉〈◊◊〉 to call the Sabbath a De∣light the holy day of the Lord honourable, all which doe show the waight of this precept. Sabbath day▪ that is the day of rest or of ceasing, namely, from our owne workes, as God did from his, Heb. 4. 10. See the nobles on Gen. ••2. 3. A day is either large of twentie four houres, or strict of twelve houres, Iohn 1••. 9. This here is meant of the large day, which in Israel began at evening; as Levit. 23. 32. from evening to evening, you shall rest your Sabbath. sanctifie it] that is, separate it from common worke, such as pertaine to this naturall life; & con∣secrate it to God and holy works, such as concerne the spirituall life. As to have holy convocations or assemblies of the Church, Levit. 23. 3. in them to pray, Acts 16. 13. to reade and expound the Scriptures, Luk. 4. 16. 22. Acts 15. 21. to dispute of matters of religion, Acts 17. 2. 3. and 18. 4. to talke and meditate on Gods Word and worke, Psalme 92. to doe workes of mercie to them that are in miserie, both to man and beast, Matt. 12. 10. 11. 13. Luke 13. 10. 11. 17. and all other like acti∣ons tending to sanctification. And as all things are sanctified by the word of God and prayer, 1 Tim. 4. 5. so of the Sabbath, the Hebrewes say, It is com∣manded to sanctifie it with words, both at the com∣ming in, and at the going out thereof. At the comming in to blesse God, which hath given his Sabbath for a remembrance of the creation of the world, a beginning of holy convocations, a re∣membrance of the comming out of Egypt, and which of his love hath chosen and sanctified his Church above all peoples, &c. at the going out of it also to blesse God, which hath separated be∣tweene the holy and the prophane, betweene light and darknesse, between Israel and other peo∣ples, betweene the seventh day, and the six work∣ing dayes. Maimony in treat. of the Sabbath, ch. 29. S. 1. 2. 3.

Vers. 9. labour] or serve, which some doe under∣stand [unspec 9] thus; Six daies thou shalt serve the Lord, and doe thine owne worke also: for service is a dutie to the Lord, Exod. 3. 12. & 23. 25. But comparing this place with Exod. 34. 21. where it is opposed unto Rest, it seemeth rather to intend our owne worke or labour, which God of his bounty allow∣eth to be followed the six daies, that we may the mo〈…〉〈…〉 willingly and cheerfully serve him in the se∣venth▪ thy worke] the Greeke translateth, thy 〈◊〉〈◊〉 〈…〉〈…〉by is meant things necessary as well for bodie 〈◊〉〈◊〉 soule, and things good and lawfull per∣mi〈…〉〈…〉 〈◊〉〈◊〉 of God, as it is written, Let him labor and worke 〈◊〉〈◊〉 his hands the thing that is good, Ephel. 4. 28. 〈◊〉〈◊〉 in Ps••. 91. 11. all thy waies, meane such as God had appointed to walke in: which words Satan therfore omitted when the alledged that Scripture 〈◊〉〈◊〉 Christ•••• unlawfull wares, Matt, 4. 6.

V. 10. But] 〈◊〉〈◊〉 And the seventh. This is perpe∣tuall [unspec 10] 〈◊〉〈◊〉 one day of seven be a Sabbath: but that seventh day▪ which Moses commanded, is changed by Christ into 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of the weeke, called the 〈…〉〈…〉 because our Lord Christ (who 〈1 line〉〈1 line〉 〈◊〉〈◊〉 Esay 65. 〈◊〉〈◊〉. 〈◊〉〈◊〉) finished his worke and rose from the dead that day, Mat. 28. 1. 2. 6. and his disciples assembled in that day and af∣ter unto praier and religious works, Ioh. 20. 19. 26. Act. 20. 7. 1 Cor. 16. 1. 2. And if the bringing of Is∣rael out of Egypt, was such a work, as God for a me∣moriall thereof, made that day & moneth the head and beginning of the moneths of the yeere, other∣wise than had been before, as is shewed on Exod. 12. 2. how should not out redemption from death and hell, (manifested in the day that Christ rose from the dead, 1 Cor. 15. 14. 17.) deserve much more to be remembred in the day thereof: and the creation of the new world be celebrated, as of the old. The Heb. Doctors have a saying, that the world was not created but for the Messias; Thalm. in Sanhe∣drin. c. Chelek. And the bringing out of Egypt is made a reason why the Iewes should keepe their Sabbath, Deut. 5. 15. our deliverance by the Messi∣as is a more weighty reason. Therfore as the other Iewish Sabbaths were figurative, & had their end in Christ, Colos. 2. 16. 17. so the seventh day in this Sabbath was also figurative, and is ceased; but the Sabbath still remaineth, Matt. 24. 20. in it] these words are added also in the Gr. version. any worke] to wit, of thine owne, or for this naturall life; and under the name of worke, is comprehend∣ed buying and selling of wares, or of victualls, Neh. 13. 16. 17. carying of burdens, Ier. 17. 22. enbalm∣ing of the dead, Luk. 23. 54. 56. dressing of victuals, Exod. 16. 23. going of journeyes, Exod. 16. 29. Act. 1. 12. or any other thing that is of our owne waies, or pleasures, or speaking our owne words. Esa. 58. 13. even the work of the Lords Tabernacle might not be done on the Sabbath, Exod. 31. 13. 17. but it is expresly commanded to rest on that day, Exod. 23. 12. Whereupon the Hebr. Doctors say, though they be things which are not work yet we must rest (or cease) frō them; namely, things like unto work, as climbing of a tree, riding on a beast, or the like. Likewise, judg∣ing of civill causes, putting off of the shooe, and ta∣king the brothers wife, (spoken of in Deut. 25. 5. 9.) separating of ••ithes, first fruits, &c. valuing of things, (spoken of in Lev. 27.) And from the Law, in Esay 58. 12. they teach it is unlawfull for a man to speake with his partner (on the Sabbath day) what hee will sell on the morrow, or what hee will buy, or how hee will build his house, and the like. Also that it is unlawfull for a man to visit his gardens or fields on the Sabbath; for to see what they need, or how they grow, for this is to doe his owne pleasure, (Esay 58. 13.) neither might they punish (or execute) malefactors on the Sabbath, though the punishment of such is a thing commanded Maimony treat of the Subbath, c. 21. & 23. & 24. Nei∣ther was it lawful to many a wife on the Sabbath day: neither 〈…〉〈…〉 they on the evening of the Sabbath, 〈◊〉〈◊〉 on the first day of the weeke, left they should pollute the Sabbath by dressing of meat for the feast. Maimony treat of 〈◊〉〈◊〉, c. 10. S. 14. How beit things belong∣ing to Gods service, (though laborious to the bo∣dy,) as killing & dressing of the sacrifices, &c. were to be done on the Sabbath, 1 Chron. 23. 31. Matt. 12. 5. and so for works of mercy to men, Hos. 6. 6•• So the 〈◊〉〈◊〉 held it a Sabbath dayes worke, to 〈◊〉〈◊〉 sit the sicke; and say, that perill of life putteth away

the Sabbath; therefore to a sicke person that is in danger, they doe all things need full for him on the Sabbath day. Maimony treat. of the Sabbath, chap. 24. S. 5. and chap. 2. S. 1. man-servant, &c.] that they may rest, as well as thou, Deuteronomie 5. 14. Here the Hebrewes say, The man and woman ser∣vant, whom wee bid to keepe Sabbath, are servants that are circumcised and baptised, &c. and have re∣ceived the commandements which servants are bound unto. But servants not circumcised nor baptised, but onely have received the seven Commandements given to the sonnes of Noe; they are as sojourning stran∣gers, and may doe worke for themselves openly on the Sabbath, as an Israelite may on a working day. Mai∣mony, treat. of the Sabbath, chap. 20. S. 14. But this permission seemeth unto mee, to bee against Gods Law: which from the creation was given to all the world, Genesis 2. 2. 3. yet the Iewes restraine it to themselves, from Exodus 31. 17. see the an∣notations there. cattell] or beast; which in Deuteronomie 5. 14. is amplified thus, thine oxe, or thine asse, or any beast of thine. thy stranger,] in Greeke, the proselyte. thy gates] the Chal∣dee expounds it, thy cities. So that which in 2 Samuel 10. 8. is called the entring in of the gate, is in 1 Chron. 19 9. the entring in of the citie.

Vers. 11. therefore] Hereby it appeareth, that [unspec 11] the Sabbath was instituted from the beginning of the world, and so was given to all nations, and not to Israel onely. Though upon their bringing out of Egypt, they were put in mind to keepe it: and in Deuteronomie 5. 15. that their delive∣rance is made a reason to them of this comman∣dement.

Vers. 12 Honour] This is called the first comman∣dement with promise, Ephesians 6. 2. that is, the first [unspec 12] of the second table, which directeth us in all du∣ties toward man: and this precept is to maintaine the order which God hath set amongst men of su∣perioritie and subjection. The Hebrew word for Honour or Glorie, hath the name of weightinesse; and so Paul speaketh of the weight of glorie, 2 Cor. 4. 17. and it implieth a dignity and excellency in parents and governours, which God would have to be maintained; whereupon magistrates are cal∣led Glories or Dignities, 2 Peter 2. 10. Honour is to be performed with the bodie in reverend gesture, 1 King. 2. 19. Leviticus 19. 32. in reverend spee∣ches, 1 Peter 3. 6. Exodus 32. 22. Numbers 12. 11. in action, as obedience to their instructions and commandements in the Lord, Prov. 6. 20. Ephes. 6. 1. in recompencing their love and care, and re∣leeving them with our substance in their age and need, Marke 7. 10. 11. 12. 13. 1 Tim. 5. 4. to co∣ver their infirmities, Gen. 9. 21. 22. and in heart to reverence, feare, and love them, Leviticus 19. 3. Rom. 13. 5. 9. and by all other like meanes to shew respect and honor unto them. In an Hebrew Commentarie upon Moses, called Chazkuni, it is said, Wer••••de, Honour the LORD with thy sub∣stance, (Prov. 3. 9.) and Honourly father and thy mother, (Exodus 20) The LORD is to be honou∣red, if thou have it: thy father and mother whether then hast it or no; for if thou hast nothing, thou art bound to beg for them. Againe, as God commandeth Honour; so he for biddeth all dishonour, contempt, and disobedience, in heart, word, gesture, or acti∣on, Leviticus 20. 9. Prov. 30. 17. Deut. 21. 18. 21. Eccles. 10. 20. And as he requireth children to honour their parents: so the parents are bound to educate and governe them with gravity and le∣nitie, in the instruction and information of the Lord, Ephes. 6. 4. father and thy mother] in Leviticus 19. 3. the mother is named before the father. Vn∣der these names, all superiors & governors are im∣plyed: first, the father that begat, and mother that bare, Prov. 23. 22. and 31. 2. then parents by law and affinitie, Ruth 3. 1. 5. parents that adopt chil∣dren, Esth. 2. 7. 20. Kings and all Magistrates; Esay 22. 21. 2 King 5. 13. Prophets and Church governours, as Elias and Eliseus, were fathers, 2 Kings 2. 12. and 6. 21. and 13. 14. Deborah, a mother in Israel, Iudg. 5. 7. and 17. 10. Ancients in yeares, patrons, instructors, protectors, and all such like, 1 Tim. 5. 1. 2. Iob 29. 16. Gen. 45. 8. and 4. 20. 21. may be prolonged] in Deut. 5. 16. Moses addeth, and that it may be well with thee. It may be Englished, that they (thy parents by their prayers) may prolong thy dayes: but such phrases are often used impersonally, as is noted on Gen. 2. 20. and 16. 14. and so the Apostle (according to the common Greeke version) saith, that it may bee well with thee, and that thou maiest be long lived (or live a long time) in the land, Ephes. 6. 2. 3. Also the Chal∣dee said to bee Ionathans, translateth, that your daies may be multiplyed. the land] of Canaan which was to bee given unto Israel, and was a fi∣gure of an heavenly countrey, as is noted on Gen. 12. 1. 5. Thus pietie hath the promise both of this life and of that which is to come. Maimony in Mis∣neh treat. of Repentance, chap. 8. S. 1. saith; That which is written in the Law (Deut. 22. 7.) that it may be well with thoe and thou maiest prolong thy dayes, we have beene taught to understand thus: that it may be well with thee, in the world where all is well; and thou maist prolong thy daies in the world which is all long, and that is the world to come.

Vers. 13. Thou shalt not kill] or, Thou shalt not [unspec 13] murder: for the Hebrew Ratsach properly sig∣nifieth Murder, that is, killing of mankinde un∣justly; and so differeth from another word Harag, which is to kill a person, which sometime is justly, Deut. 13. 9. We may also English it, Kill not: and so the rest, Commit not adultery: Steale not, &c. for both these waies doth the holy Ghost translate these precepts into Greeke, Matt. 19. 18. Mark. 10. 19. This sixt Commandement is for preserving mans life: the seventh is, for the just propagation of mankinde: the eight concerneth his goods: the ninth his good name: the tenth teacheth every man to be contented with his owne estate. The Chaldee translateth this, Thou shalt not kill a soule▪ that is, any person: and it for biddeth all murder of soule or of body, Ezek. 13. 19. and 3. 18. Gen. 9. 6. of ones selfe, or of another, Act. 16. 27. 28. Prov. 〈◊〉〈◊〉. 11. 16. and this not onely in act, but in reproach∣full words Matt. 5. 21. 22. malicious gesture, Matt. 27. 39. Gen. 46. inward unadvised anger, malice,

〈…〉〈…〉hatred, M〈…〉〈…〉ew 5. 22. for, whosoever hateth his brother is 〈…〉〈…〉, 1 Iohn 3. 15. Co〈…〉〈…〉ra∣ri wise, it commandeth to preserve the life of all men, except such as God for their sinnes comman∣d••th to bee killed, Genesis 9. 6. 〈◊〉〈◊〉 Samuel 15. 2. 3. 〈…〉〈…〉▪

Verse 14. not commit 〈◊〉〈◊〉] or, not adulterate: [unspec 14] the originall is one word, and forbiddeth all man∣ner of w••oredome, fornication, & uncleannesse, Ephesians 5. 3. and unnaturall filthinesse, Leviti∣cus 18. 22. 23. not onely the outward act, but all lascivious words▪ gestures, and attire, Ephesians 4. 29. 1 Peter 2▪ 14. Proverbes 7. 10. 11. 12. 13. 22▪ and all inordinate lusts, for who so looketh on a woman to lust▪ after her, hath committed adulterie with her already in his heart, Matt. 5. 28. Likewise pl••••alitie of wives, Malach. 2. 15. 1 Corinth. 6. 16. and 7. 2. unjust divorces, Malach. 2. 16. Matthew 19. 3. 4. 9. and incestuous mariages, Leyiti••us 18. 6. &c. Contrariwise, God here re∣quireth chastitie in bodie and spirit, either in sin∣gle life, 1 Corinth. 7. 34. or in lawfull maried estate, Hebrewes 13. 4. that every one should know how to possesse his vessell in holinesse and honour, 1 Thes▪ 4. 3. 4.

Verse 15. not steale] either persons, Exodus [unspec 15] 21. 16. 1 Timoth. 1. 10. or any other things, by fraud, or by force, 1 Thes. 4. 16. It forbiddeth all unjust taking, or keeping backe of things pertai∣ning to God, Leviticus 5. 15. Malach. 3. 8. Acts 5. 2. 4. or to men, Leviticus 19. 11. Romanes 13. 7. all unrighteousnesse in covenants, con∣tracts, bargaines, &c. Genesis. 31. 39. 41. Le∣viticus 19. 35. oppression, Deuteronomie. 24. 14. ex••ortion, Luke 3. 13. taking of bribes, Deutero∣nomie 16. 19. usurie, Exodus 22. 25. or any filthy gaine, 1 Timothie 3. 8. detaining of other mens goods, either lent, Psalme 37. 21. or pawned, Exo∣••us 22. 26. or lost, Leviticus 6. 4. withholding of tribute, custome, &c. Matthew 22. 21. Romanes 13. 6. 7. removing of land-markes Deuteronomie 19. 14. All idle and inordinate walking, 2. Thes. 3. 6. 10. 11. 12. covetousnesse, Hebrewes 13. 5. and unmercifulnesse to the poore, Deut eronomie 15▪ 7. Contrariwise, it requireth justice and e∣quitie, faithfulnesse, diligence, and mercie in all 〈◊〉〈◊〉 dealings, Deut. 16. 20. Matthew 20. 7. Titus 2▪ 〈◊〉〈◊〉. Proverbes 22. 29. Psalme 112. 9. and to d••e unto all men whatsoever we would that men should doe unto us, Mat 7. 12.

Verse 16. not answer] that is, not speake, or wit∣nesse, [unspec 16] as the Chaldee translateth; the Greeke saith, 〈◊〉〈◊〉 f••lsely 〈◊〉〈◊〉, and so this Commandement is alledged in Matthew 19. 18. false witnesse] or, false 〈◊〉〈◊〉, as the Greeke and Chaldee 〈…〉〈…〉, though the Hebrew Ed, signifieth also 〈◊〉〈◊〉 testi••••••, as in Levitic•••• 5. 1. and so may here b•• Englished, a witnesse (or testifie••) of falshood. In repeating this ••aw, Moses useth another word, 〈…〉〈…〉nesse of vanitie, D〈…〉〈…〉, 5. 20. the same wo••d that was before, in 〈◊〉〈◊〉▪ for taking Gods naine in vaine. God here forbiddeth all lying and ••••true speaking, Eph〈…〉〈…〉 4. 25. especially in witnesse hearing: all 〈◊〉〈◊〉 o•• depr••ving of the actions. words, or meaning of any, 2 Samuel 10. 2. 3. Matthew 2••. 59. 60. Psalme 52. 4. 5. 6. all rash and unrighteous judgement, without due triall and examination, Iohn 7. 24. 51. Mathew 7. 1. D〈…〉〈…〉onomie 19. 18. wresting of the Law, and of judgement, Deuteronomie 16. 19. Zeph. 3. 4. concealing the truth which one can witnesse, Leviticus 5. 1. false records, Ezra 4. 19. raising or received of false rumors or reports, Exodus 23. 1. Nehem. 6. 6. 7. 8. 1 Samuel 24. 9. walking about with tales; Leviticus 19. 16. whispering, backebi∣ting, covenant-breaking, Rom. 1. 29. 30. 31. and all other wayes of hurting with the tongue, Psalm. 101. 5. And he commandeth faithfull testimony, Proverbes 14. 5. 25. righteous judgement, Deut. 1. 16. speaking truth, as it is in ones heart Psalme 15. 2. and all other things that may pre∣serve the good name of a man, and of his neigh∣bour, which is to bee chosen rather than great riches, Proverbs 22. 1. thy neighbour] that is, any man, acquaintance or stranger, friend or foe: for though the Hebrew Regneh, sometimes signi∣fieth a speciall friend, (as Deuteronomie 13. 6. Iob 2. 11.) yet here it is to be taken in the largest sense, as Christs answer to him that asked who was his neighbour, sheweth, Luke 10. 29. 30. 37. By neighbour then, is meant any other man, joyned to us, and living with us in humane societie; as God hath of one blood made all nations of men, Act. 17. 26. So neighbour is used generally for another man or woman: Genesis 11. 3. Esth. 1. 19. and in Proverbs 18. 17. the Greeke translateth it an Adversarie, according to the true meaning there. The Holy Ghost in Greek calleth him Plesion, that is, our Neighbor or Next. Luk. 10. 27. 29. Ro. 13. 9▪

Vers. 17. not covet] in Deut. 5. 21. another word Desire, is also used: and there the coveting of the wife is first named; and then the coveting of the house: there also the field is added, whereof here is no mention: howbeit the Greeke hath the same order and addition in this place. This commande¦ment forbiddeth covetousnesse and disconter: ment with our present estate, and all desire of ano∣thing which God hath bestowed upon another: though wee would haue it without injurie to ano∣ther; as by giving him the worth of it in money, or otherwise, 1 King. 21. 2. And thus it differeth frō the former Commandements, which forbid toge∣ther with the outward act, the inward desire of another mans goods, to his hurt. For as desire after a mans wife, is adulterie, Matt. 5. 28. so the desire of any other mans house or beast wrōgfully, is stealth. But this commandement forbiddeth an inferiour degree of sin; and because mens desires are not sa∣tisfied with that they have, but Covetousnesse, cove∣teth all the day, Prov. 21. 26. therefore God here re∣straineth every inordinate lust, and teacheth us to be content with such things as we have; for he hath said, I will not leave thee nor forsake thee, Heb. 13. 5. & contentation saith, I have all things, Gen. 33. 11. These five last precepts, are in Deutronomie 5. joyned one to another, with this word And: for they mutually respect each other in the things forbidden; and binde us to the observing

of every one severally, and of all of them joyntly; as it is written, Whosoever shall keepe the whole Law, and ••ffend in one point, hee is guilty of all. For hee that said, Doe not commit adultery, said also, Doe not kill, Iam. 2. 10. 11. Hereunto wee may also referre the double accents, which most of these ten Com∣mandements have, in the Hebrew Scripture; diffe∣rent from all the Bible besides: which though they serve for a twofold manner of reading, the one common as the other Scripture, the other lea∣surely, & with a long pronunciation, as the Iewes used in their assemblies; yet they may lead us also, to observe a distinction of matter in some, and a conjunction or continued matter in other some.

Ver. 18. saw] this word is generally used for see∣ing, [unspec 18] hearing, or perceiving: not onely by the eye, but by any sense or understāding: as Iakob saw that there was corne in Egypt, Gen. 42. 1. which the Holy Ghost expoundeth, Iakob heard, Act. 7. 12. So here, they saw the voices, that is, heard them, light∣nings] in Hebrew and Greeke, lamps; so called for that they burned and shined like lamps or torches: see Gen. 15. 17. where such appeared to Abraham, at the covenant making with him. They here sig∣nified the brightnesse and terrours of the Law: as did the shining face of Moses afterward, Exod. 34. 30. 2 Cor. 3. 7. Ps. 119. 105. remooved away] being afraid as the Gr. translateth. Shewing the ef∣fect of the law in their consciences, to worke feare by the spirit of bondage, which all that are borne of the bondwoman Agar, (or mount Sina,) are possessed with, Rom. 8. 15. Gal. 4. 24. 25. For they had before come neere, and stood under the mount, Deut. 4. 11.

V. 19. they said] by the chiefe of their Tribes and [unspec 19] their Elders, Deut. 5. 23. will heare] & do it. This speech of theirs God well approved of, Deut. 5. 27. 28. For as they desired Moses to bee a mediatour between God and them; so the Law is a Schoole∣master to bring us to Christ, the mediator of the new Testament, Gal. 3. 24. Heb. 12. 24. wherefore up∣on this speech of theirs, God promised Christ unto them, Deut. 18. 15. 16. 17. 18. lest we die] for this great fire will consume us; if we heare the voice of the Lord our God any more we shall dye, Deut. 5. 25. Hereby was manifested, that there was not a Law given which could give life; but that the just should live by faith, Gal. 3. 11. 12. 21. For the Law of God, and the will of man are adversaries, which cannot bee reconciled but by grace in Christ: onely through feare man faineth to love the Law; but by faith it is fulfilled, Rom. 5. 1. 2. and 8. 1. 4.

Vers. 20. Feare not] but as the Gr. translateth, be [unspec 20] of good comfort. He encourageth them against the exceeding feare which dismaied them: (for other∣wise, it was the purpose of God, that by this they might learne to feare him, Deu. 4. 10.) So when the Angell said, Feare not, Matt. 28. 5. he meant, bee not affrighted (or dismayed) Mar. 16. 6. is come] as the Chaldee paraphraseth, his glorie is revealed. to tempt] or, to prove: see Exod. 15. 25. not sinne] thus the Law was added because of trangressions▪ Gal. 3. 19. to manifest sin, and to restraine men from it, Rom. 3. 20. Psal. 119. 11. Iam. 2. 9. for, without the Law sinne is dead, Rom. 7. 8. But sin, which dwel∣leth in us, that it might appeare sin, and might be∣come exceeding sinfull, reviveth by the Law; ta∣keth occasion by the Commandement, deceiveth us, and slayeth us; so that which was ordained unto life, we find to be unto death, Rom. 7. 13. 9. 10. 11. But what the Law could not doe, in that it was weake through the flesh, God (hath done) sending his owne sonne, in the likenesse of sinfull flesh, and for sin condemned sinne in the flesh, Rom. 8. 3.

Ver. 21. thicke darknesse] or, tempestuous darknesse. [unspec 21] The Hebrew gnaraphel, which signifieth thicke (or obscure) darknesse, is by the Holy Ghost translated in Greeke thuella▪ Heb. 12. 18. which signifieth a tempest; and so the Lxx. translate it in Deut. 4. 11. and 5. 22.

Ver. 22. the heavens] This was when God came [unspec 22] downe upon mount Sina, Neh. 9. 13. upon earth al∣so, he shewed them his great fire, and they heard his voice out of the midst of the fire, (which, did ever people heare and live?) Deut. 4. 36 33.

Ver. 22. with me] to wit, any gods with me, which [unspec 23] the Chaldee translateth, before me as in verse 3. So with me, in Esth. 7. 8. is used for before me; and with the arke of God, 2 Sam, 6. 7. is expounded before God. 1 Chron. 13. 10. gods] that is, idols of gold or silver, representing God unto you. Thus Israel when they made the calfe in the wildernesse, (which was an idoll, Act. 7. 41. are said to have made them Gods of gold, Exod 32. 8. 31. and the idols (or images) of the Philistines, are called their gods, 2 Sam. 5. 21. 1 Chron. 14. 12.

Vers. 24. of earth] this seemeth to differ from [unspec 24] the brazen altar which was after made in the San∣ctuarie, Exodus 27. 1. 2. though some thinke it was the same, and being hollow was filled with earth. But earthen altars were used before, as is noted on Genesis 8. 20. And an altar was made by Israel, Exodus 24. 4. before that altar of brasse, Exodus 38. Here an altar of earth, is opposed to the gods of silver and gold, before prohibited. For God is to be worshipped in spirit and truth, not with outward, carnall pompe, Iohn 4. 24. And as the altar figured Christ, Hebrewes 13. 10. so his earthly or humane nature, was hereby signi∣fied, for he was made of the seed of David accor∣ding to the flesh, Romanes 1. 3. peace-offrings] or thanke-offrings; of these▪ see Levit. 1. and 3. make the memoriall] or cause the remembrance of my name to be: or, make you to remember my name: that is, all places of publike worship and service of God; and monuments of him: such as were the many encamping places in the wildernesse, and sun∣dry afterward in the land of Canaan: altars, arke, tabernacle, temple, &c. For as Absa∣lom, erected a pillar, to keepe his name in remembrance, 2 Samuel 18. 18. so God chose out places to put his name there, Deuter. 12. 5. as in Ie∣rusalem, 1 King. 14. 21. and in his temple there, 1 King. 8. 29. and before that, in his Tabernacle and Arke, where David set Levites to make men∣tion (or memoriall) and to confesse and praise the Lord God of Israel, 1 Chron. 16. 4. So in the hea∣venly Ierusalem, builded by Christ, Esay 62. 6. The

Chaldee paraphraseth, in every place where I shall make my Divinity (or my glory) to dwell: the Greek, where I shall name my name: which phrase Paul u∣seth, 2 Tim. 2. 19. blesse thee] Hereupon are those speeches, he blesseth thy sonnes within thee (Ierusa∣lem) Psal. 147. 13. and Iehovah blesse thee out of Sion, Psalm. 134. 3. and Obed-Edoms house was blessed, because of the Arke of the Lord, 2. Sam. 6. 12. and sundry the like.

Vers. 25. of hewen stones] so the Greek and Chal∣dee [unspec 25] expresse the Hebrew phrase of hewing: where∣by is meant stones of hewing. (as is expressed in 1 King. 5. 17) that is, stones hewed: of such the al∣tar might not be built, but of whole stones, over which no man had lift up any iron; as Iesus did on mount Ebal, Ios. 8. 30. 31. thy toole] or, thy axe, thy sword: any iron or edge toole; therefore in Deut. 27. 5. Moses useth the word iron. And the Hebrew Chereb (an axe, or sword) here used, hath the name of wasting or destroying, being instruments of warre for destruction of men, and of towers, as in Ezek. 26. 6. 9. and is here forbidden in making the altar: and in the building of Salomons Temple, no iron toole was heard, 1 King. 6. 7. polluted] Thus that which in mans judgement and art, should polish it, Gods Law maketh to be pollution. So humane wis∣dome of speech, in preaching the Gospell, maketh the crosse of Christ vaine and of none effect, 1 Cor. 1. 17. and 2. 4. 5.

Vers. 26. by steps] or, by stayres, greeces: albeit the [unspec 26] altar was higher then other places, and the sacrifi∣cers went up unto it, and downe from it, 2 Chron. 4. 1. Levit. 9. 22. nakednesse] that is, uncomely parts, or shame, as the Greeke translateth it: which as honesty would have covered from the eyes of man, Gen. 9. 22. 23. so religion teacheth us to cover in the presence of God. And this rule extendeth to the comely covering of all parts of our body, 1 Cor. 11. 4. 5. 13. especially to hide our spirituall shame and nakednesse, Revel. 16. 15. Wherefore God appointed linnen breeches to cover the naked∣nesse of the Priests, Exod. 28. 42. 43. & covereth of his grace the nakednesse of all his people, Ezek. 16. 8. Rev. 3. 18.

CHAP. XXI.

2. Iudiciall lewes for men servants. 5, For the ser∣vant whose eare is bored. 7, For women servants. 1••, For man〈…〉〈…〉ter. 16, For stealers of men. 17, For cursers of parents. 18, For smiters. 22, For hurting a wom••n: with child. 26, For mai••ing a servant. 28, For an oxe that goreth. 33, For him that is an oc∣casion of harme.

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

AND these are the Iudgments which thou shalt set before them. When [unspec 1] [unspec 2] thou shalt buy an Hebrew servant, six y〈…〉〈…〉 hee shall serve, and in the seventh hee shall goe out free for nothing. If hee [unspec 3] came in with his body, hee shall goe out with his body: if hee were the husband of a wife, then his wife shall goe out with him. If his master have given him a wife, and shee have borne him sonnes or daughters, the wife and her children shall bee her masters, and he shall goe out with his body. And if the servant saying shall say, I love my ma∣ster, my wife, and my sonnes: I will not go out free. Then his master shall bring him unto the gods; hee shall also bring him unto the doore, or unto the doore post: and his master shall bore his eare through with an aule; and hee shall serve him for ever. And when a man shall sel his daughter for a maid servant, she shall not goe out, as the servants goe out. If she be evill in the eyes of her ma∣ster, that * 1.5 he doe not betroth het, then shall he let her be redeemed: to a strange people hee shall not have power to sell her, for that h〈…〉〈…〉 hath unfaithfully transgressed against he〈…〉〈…〉 And if he shal betroth her to his son, he shal〈…〉〈…〉 doe unto her after the rightfull manner of daughters. If he take him another wife, her food, her raiment & her mariage dutie, shall he not w^th draw. And if he do not these three unto her, then shall shee goe out freely with∣out money. He that smiteth a man & he die, shall be put to die the death. And if he hat〈…〉〈…〉 not lien in wait, but God hath occasionally delivered him into his hand; then I will ap∣point thee a place whither he shal flee. And when a man shall come presumptuously up∣on his neighbour, to slay him with guile; from my altar shalt thou take him to die. And hee that smiteth his father or his mo∣ther, shall be put to die the death. And he•• that stealeth a man, and selleth him, or he be found in his hand, shall bee put to die the death. And hee that curseth his father or his mother, shall be put to dye the death. And when men contend, and a man smite his neighbour, with stone, or with fist, and hee die not, but falleth on bed; If he rise againe, and walke abroad upon his staffe, then the smiter shal be innocent, onely hee shall give his sitting still, and healing he shal heale him. And when a man smite his man-servant, or his woman servant, with a rod, and hee dye under his hand, avenging hee shall bee aven∣ged. But if he continue a day, or two dayes, he shall not be avenged, for he is his money. And when men striue and strike a woman with childe, and her births depart from her, and there be no mischiefe; punishing he shal be punished, according as the womans hus∣band

will lay upon him; and he shall give by t•••• judges. And if mischiefe be, then shalt [unspec 23] [unspec 24] [unspec 25] thou give soule for soule. Eie for eye; tooth for tooth; hand for hand; foot for foot. Bur∣ning for burning; wound for wound; stripe for stripe. And when a man shall smite the [unspec 26] eye of his man-servant, or the eye of his wo∣man-servant, and corrupt it; he shall send him away free for his eye. And if hee shall [unspec 27] smite out the tooth of his man-servant, or the tooth of his woman-servant; hee shall send him away free for his tooth. And when an oxe shall push a man or a wo∣man [unspec 28] that he die; the oxe shall be stoned with stones, and his flesh shall not be eaten; and the owner of the oxe shall be innocent. And [unspec 29] if the oxe were a pusher in times past, and it hath beene testified to his owner, and hee hath not kept him in, but that he hath killed a man or a woman; the oxe shall bee stoned, and his owner also shall be killed. If a ran∣some [unspec 30] be laid upon him, then he shall give the redemption of his soule, according to all which shall be laid upon him. Whether hee [unspec 31] have pushed a sonne, or pushed a daughter, according to this judgment shall it be done unto him. If the oxe have pushed a man-ser∣vant, [unspec 32] or a woman-servant, he shall give unto his master thirtie shekels of silver, and the oxe shall be stoned. And when a man shall o∣pen [unspec 33] a pit, or when a man shall digge a pit, and not cover it, and an oxe or an asse fall there: The owner of the pit shall pay, hee [unspec 34] shall render money to the owner of it, and the dead beast shall be his. And when a mans [unspec 35] oxe shall strike his neighbours oxe, that hee die, then they shall sell the living oxe, and divide the money of it, and the dead also they shall divide. Or if it be knowne that the [unspec 36] oxe was a pusher in time past, and his owner hath not kept him in, paying he shall pay oxe for oxe, and the dead shall be his owne.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the 18. Section of the Law, called Mishpatim, that is, Iudgments. See Genes. 6. 9.

THE Iudgments] the Iudiciall lawes, annexed [unspec 1] to the Law or ten Commandements fore-gi∣ven, Ex. 20. for punishment of transgressors: as the ordinances about Gods worship, and sacrifices, are commonly called statutes, or decrees, Exod. 12. 24. 43. and 27. 21. and 29. 9. Lev. 3. 17. and 6. 18. 22. The Greeke here and often tran lateth them Di∣caiomata, Iust judgements: and so the Holy Ghost useth the word, in Revel. 15. 4. The statutes and judgements, are often distinctly mentioned, Deut. 4. 1. 5. 45. and 5. 1. and 12. 1. and sometime the Law or Commandements annexed with them, Deut. 6. 1. and 26. 17. Mal. 4. 4. And these Iudicials were propounded by Moses, not by expresse voice of God unto the people, as were those ten Words, in Exod. 20. before them] that is, the Israelites; and in speciall, the Magistrates of Israel. From hence the Hebrewes gather, (as R. Solomon on this place) that it was not lawfull for them to have their causes judged by infidels. And Paul hath a much like doctrine, in 1 Cor. 6. 1.

Vers. 2. Hebrew servant] that is, as the Chaldee [unspec 2] explaineth it, a sonne of Israel: see Exod. 3. 18. A man might not buy an Hebrew, but either when hee willingly sold himselfe, for extreme poverty, Deut. 15. 12. Levit. 25. 39. or when he was sold against his will, by the Magistrate, for theft which he was not able to restore, Exod. 22. 3. shall serve] the Greeke explaineth it, shall serve thee. This might not be with the service of a bond-servant, but as an hired servant; and without rigour, Levit. 25. 39. 40. 43. For the time, the Hebrew canons say, He whom the Synedrion (the Magistrates) sell, serveth sixe yeeres from the day of his sale: and in the beginning of his seventh yeere, he goeth out free. If the yeere of re∣lease (Deut. 15. 1.) fall out within any of the sixe yeeres, yet hee serveth in it: but if the yeere of Iubilee fall, though he be sold but one yeere before, yet he goeth out free, as Levit. 25. 40. 41. 54. He that selleth himselfe, may doe it for moe than sixe yeeres. If it be for tenne or twentie yeeres, and the Iubilee fall out within a yeere af∣ter he is sold, hee goeth out free. Maimony in Misneh, treat. of servants, cap. 2. S. 2. 3. free] or, a free man, as both Greeke and Chaldee doe interpret it. This state of servitude, figured their subjection un∣to sinne, under the Law Rom. 6. 6. 16. 17. Galat. 4. 25. the seventh yeere; figured the time of grace by Christ, who proclaimed by his Gospell, the acceptable yeere of the Lord, Esa. 61. 2. Luke 4. 18. 19. he by his truth maketh men free in deed, Ioh. 8. 32. 36. that sinne hath no more dominion over them, Rom. 6. 14. 18. for nothing] or, for nought, freely: without money, as is explained, verse 11. or mo∣neys worth, Gen. 29. 15. It signified the free gift of mans redemption, and iustification by the grace of Christ, Rom. 3. 24. where the Apostle useth the same Greeke word Dorean, by which the Hebrew is in Greeke translated here.

Vers. 3. with his body] onely, and hath no wife, as [unspec 3] the words following manifest: therfore the Greeke and Chaldee translateth it, himselfe alone, of a wise] which is entred into servitude with him; therefore the Greeke translateth it thus, If a wife came in together with him, then the wife shall goe out together with him.

Vers. 4. given him a wife] to wit, an heathen bond [unspec 4] woman: for such onely, with their children might be left in servitude, Levit. 25. 44. neither might any man thus deale with an Hebrew woman, as is after shewed in vers. 7. &c. And this thing, (which God here commandeth not, but tolerateth) the

Hebrew Doctors restraine to him onely that is sold by the Magistrate, saying: Hee whom the Ma∣gistrates doe sell, his master may give him a Canaani∣tesse bond woman, &c. and compell him hereunto, that he may beget servants (or slaves) of her; and hee may lawfully use her, all the daies of his servitude, Exodus 21. 4. but he that selleth himselfe, is forbidden a Canaa∣nitesse bond-woman, as are all other men of Israel. But, An Hebrew servant, may not have to wife a Canaani∣tesse, untill he have an Israelitesse wife and children. For if he have not a wife and children, his master may not give him a Canaanitesse. And this is by tradition, that although he be a Priest that is sold yet he may have a Canaanitesse bond-woman, all the daies of his servi∣tude. If he have wife and children, though his master may give him a Canaanitesse, yet may hee not separate him from his wife and children, as it is written, vers. 3. HIS WIFE WITH HIM. And hee may not give him two bond women; nor give one bond-woman to two Hebrew servants, as is the manner to give unto two Ca∣naanite servants. These things are recorded by Maimony, in his treat. of Servants, chap. 3. S. 3. 4. 5. with his body] that is, alone, as the Greeke translateth it. For his children borne of the bond-woman, are bond-men also; as the example of Is∣mael, whom Abraham begat of Agar, sheweth, Genes. 21. 9. 10. Galat. 4. 22. 23. 30. So the He∣brew canons also testifie: An Israelite that lieth with a Canaanitesse bond-woman, &c. begetteth a Canaanite in every respect, who may be sold and bought, and made to serve for ever, as other bond-men. Maimony treat, of Servants, chap. 9. Sect. 1.

Vers. 5. saying shall say] that is, shall freely, openly, [unspec 5] and plainely say: Greeke, shall answer and say. my master] in Deut. 15. 16. is mentioned also his house: from which the Hebrewes gather, that if the master have not wife and children, the servant is not to be bored in the eare: or if his master love not him, or if either the master or servant be sicke, the servant is not to be bored; for it is said, (in Deut. 15. 16.) because he is well with thee. Maimony, treat, of Servants, chap. 3. Sect. 11.

Vers. 6. the gods] that is, the Iudges, or Magistrates. [unspec 6] called gods in Psalme 82. 1. 6. because the Word of God was given to them, Ioh. 10. 34. 35. So the Chaldee translateth it Iudges: the Greeke, the judg∣ment of God. The Rabbines expound it, the Syne∣drion (or Court) of three judges: and that was the lowest Court. Maimony in Servants, chap. 3. Sect. 9. But withall they say, None are called Elohim (Gods) but the Iudges ordained in the land of Israel onely; and such as were wise men, fit for to judge; whom the Senate of the Land of Israel sought out, and appointed, and im∣posed hands upon them. Maimony in Sanhedrin, chap. 4. Sect. 4. the doore] either of his masters house, or of any other mans, saith Maimony in treat, of Ser∣vants, chap. 3. his master] this the Hebrew Doctors hold strictly must be done by the master himselfe, not by his sonne, nor by his messenger, nor by a messenger of the magistrates. Maimony, in the same place. his eare] this the Hebrewes explaine to be his right eare, and through the body of it. And because the Law saith for servants, that at the Iu∣bilee they should return unto their familie; Leviticus 25. 41. they doe except the priests from this. An Hebrew servant that is a priest, may not be bored in the eare, because he is made thereby blemished, and cannot therefore returne unto his dignitie. Maimony, treat, of Servants, chap. 3. Sect. 8. serve him for ever] that is, (as Maimony there explaineth it) till the Iu∣bilee; or, till his masters death. If hee die and leave a sonne, yet he that is bored serveth not his sonne: for it is said, he shall serve him (not his sonne,) for ever, to his e∣ver of Iubilee. The Law for the Iubilee, (which was every fiftieth yeere) see in Levit. 25. 13. 28. 40. 41. and as the word Ever, for many things rea∣ched but to the Iubilee; so sometime it is but du∣ring life; as 1 Sam. 1. 22. Thus by all meanes God provided to keepe men out of bondage, as he had brought them out of Egyptian servitude, to be his servants, Levit. 25. 42. Nehem. 5. 8. And the Apo∣stle saith, If thou canst be made free, use it rather 1 Cor. 7. 21. Especially God taught them hereby, to labour for the Libertie which Christ at his Iubi∣lee should bring unto them, Ioh. 8. 32. 34. 36. and not to be the servants of men, 1 Cor. 7. 23. And by this outward state of servants, led them from the bondage of the Law, at mount Sina, to the free∣dome of the Gospell, at mount Sion, Galat. 4. 24. 25. 26. &c. For the aule through the eare, signified the sharpe iron precepts, which men were bound to obey, in their going out and comming in, their whole administration, till either the death of the master, or the Iubilee did release them. So the A∣postle saith, The Law hath dominion over a man, as long as he liveth, &c. When wee were in the flesh, the passions of sinnes, which were by the Law, wrought effe∣ctually in our members, to bring forth fruit unto death: but now we are delivered from the Law, that being dead wherein we were held, that we should serve in ne〈…〉〈…〉 of the spirit, and not in oldnesse of the letter, Romans 7. 1. 5. 6.

Vers. 7. sell his daughter] which the Hebrew ca∣nons say, hee might not doe, but while shee was a girle, under the age and state of mariage, not after, neither might he sell her but for extreme povertie when he had nothing left of goods moveable, or un∣moveable, unto the cloathes on his backe. Maimony, treat. of Servants, chap. 4. Sect. 1. 2. An example hereof was among the poore Iewes, returned our of Babylon, Nehem. 5. 1. 5. 8. maid-servant, or, hand maid: see Gen. 16. 1. This servitude by the Law must bee but till the seventh yeere; (as was before for men-servants, whom the Magistrates sold;) or, till the Iubilee, if it fell out before, Deut 15. 12. Levit. 25. 40. or (by the Hebrew canons, till the death of her master. as the servants. that is, as slaves, basely, and with dishonour: for the Hebrew men and women might not be made to serve as servants, but as hired persons, and sojour∣ners, Levit. 25. 39. 40. Although therefore this by some is referred to the former law of men-servants, in verse 2. 3. &c. yet the Greeke translation chan∣geth the gender, and so understandeth it of bond-women or slaves. And the Iew Doctors referre it to that which followeth in verse 26. 27. that an He∣brew handmaid goeth not out for losse of limme, as of eye, tooth, &c. but must receive satisfaction

for such hurts, as any other of Israel; according to the Law, in verse 24. Maimony, treat. of Servants, chap. 4. Sect. 6.

Vers. 8. evill] that is, displeasing, as the Greeke al∣so translateth it. that he doe not betroth her] unto [unspec 8] himselfe, o••to his sonne, verse 9. Or, who hath be∣trothed her to himselfe: for the Hebrew hath both readings, the first in the line, the latter in the mar∣gine. And the writing differeth in the eye, (* 1.6 but hath no difference in the eare: so Moses hearing it of God, did by his spirit write both; and the margine is that which in the Hebrew is noted to be read. The Hebrew Do∣ctors (in Thalmud Bab. in Nedarim, chap. 4. fol. 37. b.) say, The words read and not written, and writ∣ten and not read, were the tradition of Moses from (mount) Sinai; that is, as the Hebrew scholion on that place noteth, so Moses received in Sinai, and de∣livered to Israel. The Chaldee version in this and other the like places, translateth according to the margin; an evident proofe, that these divers rea∣dings were not added by the Masorites, as some thinke; seeing the Masorites were not so ancient. The Greeke copies here varie, some having, hath betrothed her to him, othersome, hath not betrothed; and so The••lotio, and Symmachus also translated, hath not betrothed. The meaning seemeth to bee, if he take dislike of her, either before or after shee is betrothed. By the Iewes canons, An Hebrew maid might not be sold, but unto one who either himselfe or his sonne, might betroth her when she was mariageable. As, a man might not sell his daughter to his sonne, because she was not meet for her master, who was her brother; nor for her masters sonns, because shee was his fathers sister. Maimony treat. of Servants, chap. 4. Sect. 11. shall he let her] or, cause her to be redeemed; the Greeke translateth, he shall redeeme her. The He∣brewes say, If her master have bethrothed her to him-selfe, or to his sonne, she is as other betrothed women, and goeth not out but by the death of her husband, or by bill: and the commandement to betroth, is before the comman∣dement to redeeme. If her master dye, his sonne cannot betroth her to himselfe; because she goeth out free by her masters death. Maimony, treat, of Servants, chap. 4. Sect. 7. 8. to a strange people] that is, to any stranger; the Chaldee interprets it, to another man. And Maimony (in the foresaid place Sect. 10.) saith, he may not sell her, nor give her to another man, whether he be one farre off, or neere; and if he either sell, or give her, it is nothing that he doth. unfaithful∣ly transgressed] or, dealt deceitfully, and treacherously, failing of that which was expected at his hands, The Chaldee translateth, he hath ruled over her.

Vers. 9. of daughters] which the Chaldee explai∣neth, of the daughters of Israel: as is right and cu∣stome [unspec 9] to be done with all other maids, which are not servants. This may be understood of giving a a dowrie: as Exod. 22. 16. 17. and all other privi∣ledges of a free woman.

Vers. 10. take him] this the Greeke interpreteth, [unspec 10] take to himselfe: though it may imply both the fa∣ther and the sonne, forespoken of. her mariage dutie] the due benevolence betweene man and wife, such as the Apostle speaketh of, 1 Cor. 7. 3. and so the Greek translateth it conversation, (or com∣panying together.) the Hebrew Doctors also explain it (from the phrase in Gen. 19. 31.) to goe in unto her after the way of all the earth. Vnto these three the Hebrewes adde seven moe: their words are, When a man marieth a wife, whether she be a virein or other∣wise, be she great or small, a daughter of Israel, or a proselyte; he oweth unto her ten things, and she oweth foure. Of the ten, three are in the Law; her food, her rayment, and her mariage duty, that is, to goe in unto her after the manner of all the earth. And seven are by the doctrine of the Scribes. The first is, the principall of the dowrie; [which for a maid, was fiftie shekels, as is noted on Exod. 22. 17] and the other are called conditions of the dowrie; and they are these: to heale her if she be sicke; to redeeme her if she be taken captive, to bury her if she dye; and to let her be nourished of his goods, and to dwell in his house after he dye, all the time of her widowhood; that her children which shee hath by him, be nourished of his goods after his death, untill they be espoused; & that her male children which she hath by him, be heires of her dowrie, above their portion of in∣heritance which they have with their brethren. And the foure things which she oweth are; that the workes of her hands be his; that her (presence, or) attendance be upon him; that he eat of all the fruits of her goods during her life; and if she die while he live, that he be her heire hee is before any man, in inheriting that she hath. Maimony, treat. of Wives, chap. 12. Sect. 1. 2. 3. with∣draw] or, keepe backe, as the word signifieth in Numbers 9. 7. the Greeke translateth it defra•••• which word Paul useth in speech of the like thing, Defraud not one the other, 1 Cor. 7. 5.

Vers. 11. these three] mentioned last, in verse [unspec 11] 10. or, one of those three fore-mentioned, touching her bethrothing to himselfe, or to his sonne, or her redeeming. In this latter sense Maimony expoun∣deth it, in his treat. of Servants, chap. 4. Sect. 9. freely, or, for nothing, as verse 2.

Vers. 12. that smiteth] to wit, wilfully, as the next [unspec 12] verse manifesteth. See the notes on Gen. 9. 6. put to die] or, made to die, that is, killed by the Ma∣gistrate: and the doubling of the word maketh the charge more strait; for no ransome might be taken for the life of a wilfull murderer, Numbers 35. 31. The Hebrew Doctors say; Foure deaths were in Israel by the Iudges; Stoning, and Burning, and Slaying with the sword, and Strangling (or Han∣ging.) Stoning was heavier than burning; and burning heavier then killing with the sword; and the sword hea∣vier then strangling. All that were to be stoned to death by the law, were eighteene, namely, these: 1 Hee that lieth with his owne mother: 2 or with his fathers wife: 3 or with his daughter in law: 4 or with a betrothed maid: 5 or with the male: 6 or with any beast. 7 The woman that lieth downe to a beast. 8. The blasphemer. 9 He that worshippeth on Idoll. 10 or that giveth of his seed to Molech. 11 He that hath a familiar spirit, 12 and the Wizard, (Leviticus 20. 27.) 13 The in∣ticer to idolatrie (Deuter. 13. 6.) 14 and the with∣drawer (or thruster away) to idolatrie, (Deuterono∣mie 13. 13.) 15 The witch. 16 The prophaner of the Sabbath. 17 He that curseth his father or his mo∣ther: 18 and there bellious some, (Deuter. 21.) All

that were to be burned, were ten: 1 The priests daugh∣ter that playeth the whore under her husband: 2 and he that lieth with his daughter: 3 or with his daugh∣ters daughter: 4 or with his sons daughter: 5 or with his wives daughter: 6 or with her daughters daugh∣ter: 7 or with her sonnes daughter: 8 or with his mo∣ther in law: 9 or with the mother of his mother in law: 10 or with the mother of his father in law. Who so lay with any of these whiles his wife lived, was to be burned. The killed with the sword were two: 1 The murderer: 2 and the drawne away to idols, (Deute••onomie 13▪ 15.) The strangled were sixe: 1 He that lieth with ano∣ther mans wife: 2 Hee that smiteth his father or his mother: 3 Hee that steales a soule of Israel: 4 The Elder that rebelleth against the decree of the Senate, (Deuteronomie 17. 12.) 5 The false Prophet: 6 and he that prophesieth in the name of another god. So there are ••ound in all, which were to be slaine by the Magistrate, thirty and sixe. Maimony in Sanhedrin, chap. 14. Sect. 1. 4. and chap. 15. Sect. 10. 13. Thal∣mud Bab. in Sanhedrin, chap. 7. and 9. Likewise the Chaldee paraphrase on Ruth. 1. 17. (in the Maso∣rites Bible) saith; Naomi said, wee have foure judge∣ments of death for malefactors: Stoning with stones, Burning with fire, Killing with the sword, and Hang∣ing on tree.

Vers. 13. not l••en in wait] not hunted, as 1 Samuel 24. 12. The Greeke translateth, not willing. See this [unspec 13] more explained in Num. 35. 22. 23. occasio∣nally delivered] or, offered by chance: an example whereof is set downe in Deut. 19. 5. The Greeke and Chaldee translate, delivered. a place] in the land of Canaan, the cities of refuge, whereof see Num. 35. 6. &c. before that there were not any, vnlesse Gods Sanctuary and Altar in the wilder∣nesse; as may be conjectured by the verse here fol∣lowing; and the practice of Ioab, 1 Kin. 2. 28.

Vers. 14. shall come presumptuously] or, shall deale proudly: the Chaldee saith, doe wickedly. It meaneth [unspec 14] wittingly, wilfully, and presumptuously. from my] in Chaldee, from before my altar. The Greeke addeth, and flee unto the altar; from my altar shalt thou take him, &c. But Thargum Ierusalemy ex∣poundeth it thus, though hee be the high priest, who standeth and ministreth before me, from thhnce shall yee take him, and kill him. Ioab fearing his life, fled un∣to, and caught hold on the hornes of the altar, 1 King. 28. and among the Heathens, altars were places of refuge; The wilde beast hath the Rocke for a refuge; and seruants the altars of God; saith Euripides in Sup∣plic. to die] or, unto death: that is, to put him to death, as the Greeke and Chaldee translate.

Vers. 15. his father, &c.] though he kill him not, [unspec 15] yet hee is to die for it: as by comparison with the 12. verse appeareth. So the Hebrew Doctors also expound it, but with limitation: for they teach, if a childe smite father or mother, and leave no print of the stripe on the flesh, he is to be punished, but not with death: if hee leave an impression (or skarre) or that which is equivalent, as when hee smiteth his father on the eare, and maketh him deafe; such a one is to be put to death, as Maimony sheweth, it treat. of Rebels, chap. 5. Sect. 5. 6.

Vers. 16. a man] any of the sonnes of Israel, saith [unspec 16] the Greeke translation: and also the Chaldee para∣phrase. And so doth Moses explaine this Law, in Deut. 24. 7. a soule, (that is, man, woman, or child) of his brethren, of the sonnes of Israel.

Vers. 17. curseth] or, speaketh evill to, revileth; useth light, vile and reproachfull speech: see Ge∣nesis 12. 3. put to die] the holy Ghost in Matth. 15. 4. (following the Greeke version) translateth, let him be ended with death: that is, killed. This law is repeated in Levit. 20. 9. The Hebrew Doctors say, that if he curse them either alive or dead, hee is to be stoned to death for it. But they restraine this to his next parents onely: if he curse his grand-father, they teach, hee is not to be stoned, but pu∣nished as for cursing anotherman. Maimony treat, of Rebels, chap. 5. Sect. 1. 2.

Vers. 18. fist] so the Greeke translateth, but the Chaldee is, a clod of earth. falleth] that is, lieth on, or keepeth his bed through infirmitie.

Vers. 19. innocent] and so quit, and not punished as a murderer: though for the hurt, hee is to satis∣fie, as after is shewed. give his sitting] that is, pay for his sitting, or ceasing from labour, and losse of time. So the Greeke translates, But hee shall pay for his ceasing from labour, and for the charges of hea∣ling. Here also is to be understood, that if he have caused a blemish in his neighbour, he is also to pay for it, Levit. 24. 19. 20. And the Hebrew Do∣ctors gather from Deut. 22. 29. that hee must pay also for the smart or paine, and from Deuter. 25. 11. 12. that hee must pay for the shame or disho∣nour, if any be. So they have set downe in such cases five penalties: 1 for the hurt (or blemish;) 2 for the paine; 3 for the healing; 4 for the losse of time; 5 and for the shame (or dishonour:) of which some must pay all five, some foure, some three, some two, some one, as the cases doe fall out. Maimony, treat. of Hurts and dammages, chap. 1. and 2. hea∣ling he shall heale] that is, soundly and throughly heale: meaning by his charges, as the Greeke sheweth; and as the Chaldee translateth, hee shall pay the hire of the Surgeon. Wherefore in the Iewes canons it is set downe; If hee that did the hurt say, my selfe will heale thee; or, I have a Surgeon that will heale for 〈◊〉〈◊〉 thing, they shall not yeeld unto him; but he must bring an approved Surgeon, and heale him for reward. If the patient transgresse against the words of the Surgeon, and so make his owne sicknesse (or sore) more heavy; the other is not bound to heale him. Maimony, treat. of Hurts, chap. 2. Sect. 18. 20. Moreover they say; There are blowes wherein is contempt, and a little paine, but as hurt: for such the Magistrates appointed mulcts or forfaits. As, he that kicked his neighbour with his fo••t, paid five shekels: he that smote him with his thigh, paid three shekels: hee that bent his fist and smote him, paid thirteene shekels: if he smote him with the palme of his hand, one shekell. If he wrung him by the eare, or plucked off his haire, or did spit upon him, hee paid an hundred shekels. And thus he paid for every time he did it; as if he kicked him foure times one after another, hee paid twenty shekels; and so for the rest. Hee that affrighteth his neighbour, although he fall sicke through feare, hee is free from the judgement of men, but guilty of the judgement of God; to wit, if he touch not his neigbour,

but maketh a noise behinde him, or appeareth in a darke place or the lake, S〈…〉〈…〉 he make a noise in his eare, and make him deafe: he is free from the judgement of man, but guilty of the judgement of God. But if he sa••ite him ou••h〈…〉〈…〉, and make him deafe, or touch him, or thrust him, when he affrighteth him, or take hold on his gar∣ments, or the like, he is to pay for it. Maimony treat. of Hurts, chap. 3. Sect. 8. 9. and chap. 2. Sect. 7.

Vers. 20. man servant] his slave, which after in [unspec 20] verse 21. is called his money: but with Hebrew ser∣vants he might not thus deale, Levit. 25. 39. 40. nor with another mans servant. a rod] or staffe, such as is meet to give correction with: wherefore the Hebrewes gather, that if he smite him with a sword, dagger, stone, or the like, hee hath not the priviledge of this law; but if the servant die of the blow, though a yeere after, hee must be killed for him. Maimony, treat. of Murder, chap. 2. S. 14. under his hand] whiles he is in beating: as the verse following manifesteth. avenging] Greeke, with vengeance: that is, he shall surely be avenged, or punished with death. The Chaldee translateth, judg∣ed. This is meant, by the Magistrate, who is the Avenger under God, Rom. 13. 4.

Vers. 21. continue,] Hebr. stand, which the Greek [unspec 21] translateth live. a day,] a large day of foure and twentie houres; which is as much as two other daies which have each but twelve houres, Iohn 11. 9. Thus the Iew Doctors explaine it: if he con∣tinue foure and twenty houres, and afterward die, hee is not killed for him; though he die upon the beating, &c. and what is that, A DAY OR TVVO DAIES? a day which is as two daies, which is from time to time: (till that time againe.) Maimony, treat of Murder, chap. 2. sect. 12. his money] Hebr. his silver: meaning, bought with his money, and so his owne. But hee that smiteth a servant which is not his owne, though he die not till after many daies; yet shall he be put to death for him, as for any other free man, saith Mai∣mony, in treat. of Murder, chap. 2. Sect. 13.

Vers. 22. births] or childe, as the Greeke transla∣teth. [unspec 22] no mischiefe] to the woman or childe: the Chaldee expounds it, no death: but it implieth lesse also than death, as the words following mani∣fest. The Greeke referres it to the childe; transla∣ting, if it be not figured, that is, have not the shape and proportion. punished] or, amearsed, mulcted, topay a summe of money, as this word is explai∣ned in Deut. 22. 19. And this mulct must be paid to the husband for the childe-birth: and (as the Hebrewes gather from the former lawes) satisfa∣ction must bee given beside, to the woman for the dammage and for the paine. Maimony treat. of Hurts, chap. 4. Sect. 〈◊〉〈◊〉. by the Iudges] as the Chaldee saith, by the sentence of the Iudges: the Greeke trans∣lateth it, with authoritie (or dignitie.)

Vers. 23. thou give] speaking to the offender; [unspec 23] wherefore the Greeke changeth person, hee shall give, as it was in verse 22. Otliers referre it to the Iudge; thou (Iudge) shalt give by thy sentence. soule] that is, life.

Vers. 25. stripe] or waile; the print or marke of the blow in the flesh. And all these (except life for life,) [unspec 25] 〈◊〉〈◊〉 Hebrew Doctors say, may bee redeemed by money; which they gather from Numb. 35. 31. he shall take no ransome for the life of a murderer: so that other maimes or hurts, are not forbidden to be satisfied for: and in respect of satisfaction, it is said (in Deut. 19. 21.) thi••e eye shall not pitie, &c. Mai∣mony, in treat. of Hurts, chap. 1. Sect. 3. 4. Herein their opinion seemeth better than that of the Sad∣duces, which insisted upon the letter of the Law, to have limme for limme, and stripe for stripe, without redemption. Our Saviour more fully ope∣neth his Fathers Law; for although the Magi∣strates must execute being called upon; yet the plaintifes are taught meekenesse and moderation, and not to avenge themselves, nor to resist the e∣vill: but whosoever shall smite thee on the right cheeke, turne to him the other also, Matth. 5. 38. 39.

Vers. 26. his man servant] or, his bond-man, of the [unspec 26] heathen, not an Hebrew, of whom hee spake be∣fore, verse 2. Also his owne, not another mans ser∣vant. corrupt it] that is, perish it; and as the Greeke translateth, make it blinde. send him a∣way] dismisse him free, from slaverie; without any o∣ther satisfaction, which he must make to all other. The Hebrew canons explaine it thus: He that hur∣teth a Canaanitish servant of his owne, is discharged, (from making satisfaction.) he that hurteth an He∣brew servant of his owne, is bound to make satisfaction for all (the five things before mentioned upon verse 19.) save for his losse of time. Hee that hurteth a Canaanitish servant of his neighbours, the master of the servant is to have all those five things mentioned, &c. Hee that smiteth his owne Canaanitish servant purpose∣ly, and bereaveth him of one of his limmes, which cannot be restored, must let him goe out free, and must give him a bill of dismission. None goe out free for losse of limme, but servants which are circumcised and baptised, &c. the servant which is yet in his paganisme, goeth not out for losse of limme. When he smites his servant on the eye, and somewhat decaieth the sight of it: on the tooth, and looseneth it: if hee can still use the service of them, hee goeth not out free; if not, he is to goe out free. If the ser∣vant had a dimme eye, or a loose tooth and the master makes the eye blinde, or the tooth fall out: if he had use of his eye or tooth to doe service with, then hee is to goe out free, otherwise not. If he smite out his servants tooth; or make his eye blinde against his will, as when he throw∣eth a stone at a beast, and hitteth his servant, &c. the servant is not to goe out free therefore. These and the like limitations are shewed by Maimony in treat. of Hurts, chap. 4. Sect. 10. and treat. of Servants, chap. 5. Sect. 4. 5. 8. 9. 11.

V. 27. for his tooth] and so by proportion for other [unspec 27] parts, as an eare, a finger, or the like: yea if he strike him on the eare, and he become deafe thereby, or the like, he is to goe out free for the same, saith Maimony, treat. of Servants, chap. 5. Sect. 7.

Ver. 28. an oxe] or, bull: and by proportion any [unspec 28] other beast, that hurteth by pushing with the horne, kicking, biting, or any other way. Every living creature which is in the power of man, if it shall damnifie, the owners are bound to pay for it, because their goods have done the dammage. The Scripture spea∣keth not of the ••xe but for an instance, saith Maimony, in Nizke Mammon, (or treat. of Dammages,) c. 1.

Sect. 1. not be eaten] for detestation: God re∣quiring mans blood at the hand even of beasts: as Gen. 9. 5. But how should it be eaten after it was stoned? This law teacheth, that when sentence is past upon it to be stoned, it is forbidden, and is made as an un∣cleane beast. So that if any before hand kill it after the lawfull manner of killing beasts, it is unlawfull for any use, or for the flesh thereof to be eaten. And so after it is stoned, it may not be sold, nor given to dogges, nor to infidels, &c. saith, Maimony, treat. of Forbidden meats, chap. 4. Sect. 22. innocent] unpunished: as verse 19.

Vers. 29. in time past] Hebr. from yesterday, and [unspec 29] the third day. So in verse 36. to his owner] and that before the Magistrate; as the Hebrew Doctors say, there is no testification but before the owners, and before the Synedrion (or Court,) Maimony, treat. of Dammages, chap. 6. Sect. 2.

Vers. 30. of his soule] that is, of his life. But how much? For servants the summe is set, verse 32. for [unspec 30] others, as the Iudges shall value the slaine. And the ransome is to be given unto the heires of him that is slain. Maimony, in Dammages. chap. 11. Sect. 1. 2.

Vers. 31. a sonne] the Chaldee addeth a sonne of [unspec 31] Israel, or a daughter of Israel.

Vers. 32. thirtie shekels] or, shillings; in Greeke [unspec 32] didrachmes: see the notes on Genes. 20. 16. This price is here set both for men and maid-servants, and as the Iewes explaine it, both for great and small, whether the servant were worth an hundred pounds, or not worth one, &c. Maimony, ibid. This thirty she∣kels was the goodly price, that our Lord Christ was valued at, or the vile Iewes, Zacharie 11. 12. 13. Matthew 26. 15.

Vers. 33. or an asse] or any other beast, cattell, or fowle; the oxe and the asse is named but for an instance. [unspec 33] But vessels (or instruments) that fall into a pit and are broken, the owner of the pit is not bound to pay for them. The law is, if an oxe fall, hee saith not if a man: or an asse he saith not a vessell. Although an oxe with his instruments fall in, and the oxe die, and the instruments be broken: the owner of the pit is bound to pay for the beast, but not for the instruments. Maimony, treat, of Dammages, chap. 12. Sect. 1. and chap. 13. Sect. 1. fall] that is, die there; as the words fol∣lowing manifest. Therefore the Hebrew canons set downe a scantling, how much is enough to kill a beast; if the pit or ditch be ten hand breadths (that is, two foot and a halfe) deepe. If it be any lesse, though an oxe or any beast fall into it and die, the ow∣ner of the pit (they say) is not bound to pay for it. Maimony, in the same booke, chap. 12. Sect. 10.

Vers. 34. owner] or master: that is, the doer or occasioner of the doing thereof; in whom the [unspec 34] fault lieth.

Verse 35. oxe] or any other beast of his: as be∣fore [unspec 35] is noted his neighbours oxe] This the He∣brew Doctors take strictly: and say, If an Israelites oxe push an oxe sanctified (unto God;) or an oxe that is sanctified doe push an Israelites oxe, he is not bound to 〈…〉〈…〉y, (by th〈…〉〈…〉) for it is said, HIS NEIGH∣BOVRS OXE. Maimony, in Dammages, chap. 8. Sect. 1. the dead] the Chaldee paraphraseth, the price of the dead also.

Vers. 36. be knowne] or, as the Greeke transla∣teth, be made knowne: that is testified to the owner, [unspec 36] as 〈◊〉〈◊〉 29.

CHAP. XXII.

1, Of theft. 5, Of dammage by beasts, or fire. 7, Of trespasses, in things delivered to be kept. 14, Of hur∣ting a thing borrowed. 16, Of inticing a maid to fo〈…〉〈…〉∣cation. 18, Of witchcraft. 19, Of bestialitie. 10, Of idolatry. 21, Of vexing strangers, widowes, and father∣lesse. 25, Of usurie. 26, Of pledoes. 28, Of reverence to Magistrates. 29, Of the first fruits. 31, Of eating torne flesh.

WHen a man shall steale an oxe, or a [unspec 1] sheepe, and kill it, or sell it, hee shall pay five oxen for an oxe, and foure sheepe for a sheep. If a theefe be found [unspec 2] in the digging thorow, and hee bee smitten and die, no bloods (shall be shed) for him. If [unspec 3] the Sunne bee risen upon him, bloods (shall be shed) for him: paying he shall pay; if hee have not, then hee shall be sold for his theft. If the theft by finding be found in his hand, [unspec 4] whether oxe, or asse, or sheepe, alive, hee shall pay double. When a man shall cause a [unspec 5] field or vineyard to bee fed upon, and shall se〈…〉〈…〉 in his beast, and shall feed in anothers field; of the best of his owne field, and the best of his vineyard shall he pay. When fire shall [unspec 6] goe forth, and finde thornes, and a stacke of corne, or the standing corne, or a field bee consumed; he that kindled the fire shall pay∣ing pay. When a man shall give unto his [unspec 7] neighbour money or stuffe to keep, and it be stollen out of the mans house, if the theefe be found, he shall pay double. If the theefe bee [unspec 8] not found, then the master of the house shall be brought unto the gods, if he have not put forth his hand unto his neighbours goods. For every matter of trespasse, for oxe, for [unspec 9] asse, for sheepe, for raiment, for every losse, which he shall say, that this is he; the matter of them both shall come unto the gods: whom the gods shall condemne, he shall pay double unto his neighbour. When a man shall give unto his neighbour, asse, or oxe, or sheepe, or any beast to keepe, and it die, or be broken, or driven away, none seeing it: An oath of Iehovah shall be betweene them both, if he have not put forth his hand unto his neighbours goods: and the owner of it shall accept it, and he shall not pay. And if it be stollen by stealth from him, hee shall pay unto the owner thereof. If it bee torne in pieces, let him bring it for witnesse: that

which is torne, he shall not pay. And when [unspec 14] a man shall borrow ought of his neighbour, and it be broken, or die, the owner thereof being not with it, paying he shall pay. If the [unspec 15] owner thereof be with it, hee shall not pay: if it be an hired thing, it came for his hire. And when a man shall entice a maid that is not betrothed, and lie with her, endowing [unspec 16] he shall endow her to himselfe to wife. If [unspec 17] her father refusing shall refuse to give her un∣to him, hee shall weigh the money, accor∣ding to the dowrie of virgins. Thou shalt [unspec 18] [unspec 19] not suffer a witch to live. Whosoever lieth with a beast, hee shall bee put to die the death. Hee that sacrificeth to the gods, shall [unspec 20] be utterly destroied, except unto Iehovah, even to him onely. And a stranger thou shalt [unspec 21] not vexe, neither shalt thou oppresse him: for ye were strangers in the land of Egypt. Ye shall not afflict any widow or fatherlesse childe. If afflicting thou shalt afflict him, [unspec 22] [unspec 23] surely if crying he shall cry unto me, hearing I will heare his cry. And my anger shall [unspec 24] wax hot, and I will kill you with the sword: and your wives shall be widowes, and your sons fatherlesse. If thou lend money to my [unspec 25] people, to the poore man with thee, thou shalt not be to him as an exacting cred〈…〉〈…〉: ye shall not lay upon him biting usurie. If [unspec 26] for a pledge thou take to pledge thy neigh∣bours raiment, thou shalt returne it unto him before the Sunne goeth down. For that [unspec 27] is his covering, that only; that is his raiment for his skin: wherein shall he sleepe? And it shall be, when he crieth unto me, then I will heare, for I am gracious. Thou shalt not re∣vile [unspec 28] the gods, & the ruler of thy people thou shalt not curse. Thy full-ripe fruit and thy [unspec 29] liquor thou shalt not delay: the first-borne of thy sons shalt thou give unto me. So shalt [unspec 30] thou doe with thine oxe, and with thy sheep: seven daies it shall be with his mother; in the eighth day thou shalt give it unto me. And [unspec 31] ye shall be unto mee men of holinesse: and ye shall not eat flesh torn in the field; ye shall cast it to the dogge.

Annotations.

A Sheepe] or a lambe; a young sheepe, or young goat: for the Hebrew word comprehendeth both, Exod. 12. 3. Deut. 14. 4. five oxen] or, five of the herd, for an oxe; and foure of the flocke for a sheepe: the Hebrew differeth in word, but the Greeke version keepeth the same words here, that were before. This Law was, if the oxe were killed or sold: but if it were found in his hand alive, hee paid but two for one, v. 4. neither was it for any o∣ther theft, than of the oxe and sheepe: for all other, the theefe paid but the double: as the Hebrew ca∣nons plainely expresse, Maimony, treat. of Theft, chap. 1. Sect. 6. But these, b••cause of the profit, use, and service which the owners might have of them, (and in particular, for sacrifices to God, which might not be with any other beasts) were to be paid five and fourefold: And as the theft was bolder, and the losse greater of an oxe, than of a sheepe; so the punishment was more.

Vers. 2. in the digging through] that is, digging [unspec 2] (or breaking) through an house; as, Matthew 24. 43. or, in the hole digged; and so entring by the breach. By this the Hebrewes understand all o∣ther indirect waies, by which the theefe may en∣ter, but this is specified, because it is the way of most theeves, to enter by digging through in the night. Mai∣mony, treat. of Theft, chap. 9. sect. 8. no bloods for him] that is, none shall be put to death for kil∣ling that theefe. Or it may bee read thus, no bloods (shall be) to him, meaning to the killer of the theefe, he shall not have murder imputed to him, so the phrase is used in Numbers 35. 27. The Hebrew Doctors explaine it thus; If the master of the house, or any other man kill him, they are guiltlesse: yea it is free for any to kill him, either on the working day, or on the Sabbath day, with any death that they can put him to, &c. And wherefore doth the Law permit this? Be∣cause it is the manner of such, that if the masier of the house should withstand, and hinder them, they will kill him. And it is found, that hee which comes into his neighbours house to steale, is as hee that pursueth his neighbour to kill him. Such a one therefore may be killed, be he great or small, man or woman. Maimony, treat. of Theft, chap. 9. Sect. 7. 9.

Vers. 3. risen upon him] if it be cleere day when [unspec 3] the theefe breaketh in, who so killeth him, his blood shall bee shed therefore. For the Sun, the Chaldee paraphrast translateth, the eye of witnesses. But Maimony (in the foresaid place, Sect. 10.) gi∣veth this sense; If the matter be cleere to the master of the house, that this theefe will not kill him, and that he commeth not but to steale goods, it is unlawfull to kill him: and if he kill him, he is a man slayer, as it is writ∣ten, IF THE SVN BE RISEN VPON HIM; if the thing be cleere as the Sunne unto thee, that he is at peace with thee, thou shalt not kill him, he] the theefe, shall surely pay: therefore kill him not. But the Greeke version referreth it to the slayer, that he shall pay, that is, be put to death for him. he shall be sold] for a servant by the Magistrate: see Exodus 21. 2. &c. And in the Iewish canons it is explained thus: If hee have nothing, neither moveable goods nor unmoveable, the Iudges doe sell him, and give his price for the dammage. And they sell him not but to an Israelite, or proselyte. Hee is not to be sold publike∣ly, &c. as slaves are sold, (as it is written, Leviticus 25. 42. They shall not be sold with the sale of a bond-man,) but privately, and by way of honour, Maimony, treat. of Theft, c. 3. S. 11. and treat. of Servants, chap. 1. Sect. 3. 5. for his thefe] for the principall, ot thing stollen: and no theefe is sold, save for the principal: but the double, or paying of foure or five for one,

he ••s not to be sold for them; but they are at a debt upon him; till he be rich. If the principall which is stollen, bee worth 100. Crownes, and the theest be worth but 50. he is to bee sold, and the rest of the principall, with the dumble, remaine upon him for a debt, untill hee goe out (offer〈…〉〈…〉) in the seventh yeere, and when he is able, he 〈…〉〈…〉st pay it. If the theefe be worth 100. Crownes and 〈◊〉〈◊〉 he may not be sold; as it is written, FOR HIS THEFT; so that his whole price must be spent in his theft Maim. treat. of Theft, chap. 3. Sect. 12. 14.

Vers. 4. finding be found] that is, be certainly and [unspec 4] wholy found: the Greeke translateth, bee taken and found. whether, Oxe, &c.] Hebr. from oxe unto asse, unto lambe. hee shall pay double;] that is, shall restore that which was stollen, and another as good. Here the Hebrew Doctors have their exceptions, for women, children, and servants. If a mans wife (steale) and she hath not to pay, the double shall lie upon her as a debt, till shee be divorced, or her husband dye, then the Iudges shall exact it of her. A childe that stealeth, is free from paying the double, &c. and if the thing be lost, he is not bound to pay the princi∣pall, no not after he is growne in age. A servant that stealeth is free from paying the double, his master is free also: for no man is bound to pay his servants dammages, &c. but when the servant hath his freedome, hee is bound to pay the double. It is meet that the Iudges beat the children for stealing, that they grow not into a cu∣stome of it; and so for other dammages that they doe: likewise they are to beat servants throughly for stealing, &c. Maimony, treat. of Theft, chap. 1. Sect. 7. 8. &c.

Vers. 5. or vineyard] and so by proportion any o∣ther thing; as garden, or the like. [unspec 5]

Vers. 6. finde] that is, catch hold on thornes; or on [unspec 6] any other fewell, as straw, ferne, &c. So in the ex∣amples following, two or three things are named in stead of all other. And not such things onely, but if the fire breake forth and hurt a man, hee that kindled it, must pay for his hurt, and for his resting from his labour, and for his healing, and for his paine, and for his dishonour; (the five things forementioned on Exod. 21. 19.) even as if he had hurt him with his hand: as Maimony sheweth in treat of Dammages, chap. 14. Sect. 15. that kindled] or, that set on fire the fire: that burned the burning. The Hebrew Doctors explaine this Law thus: One brings fire, and another after brings wood; he that brings the wood, is bound to pay. One brings wood, and then another brings fire; now he that brings the fire is bound to pay. If one come and make the flame, then he is bound to pay, &c. Maimony, treat. of Dam∣mages, chap. 14. Sect. 7. paying pay] that is, surely and fully pay, for the dammage. If in the stacke (or floore) of corne, there be laid up such in∣struments as husbandmen are wont to use, and lay up about the threshing or treading out of the corne, they also must be all paid for. But if there be garments, plate, glasses, or the like, laid up there; he is not bound to pay for such things. Hee that causeth his neighbours house to be burned, is to pay for all that is within the same; for it is the man∣ner of men, to lay up their goods, vessels, &c. within their houses, Maimony, ibid. Sect. 8.

Vers. 7. money or stuffe] Hebr. silver or vessels, [unspec 7] (instruments:) or any beast, as the 9. verse after sheweth. to keep] of trust; and for no reward, but of friendship.

Vers. 8. the gods] that is, as the Chaldee expres∣seth, the Iudges: see Exod. 21. 6. The Greeke here translateth, before God. if he have] understand, to see if hee have not; meaning that the Iudges may finde it out by oath; as is expressed in vers. 11. So the Greeke translateth, and hee shall sweare, that in very deed he hath not dealt evill. The putting forth the hand unto the thing, the Hebrew Doctors under∣stand, not onely for stealth or conveying away, but also for the use or service of the thing; which when the keeper doth, if it be afterward stollen, lost, or any way miscarry, the keeper is to pay for it. R. Ios. Karro in Chosen hamishphat, treat. Pikkadon, c. 2. S. 1. goods] Heb. worke, that is, any thing gotten wherein ones worke or labour is imployed; as in Gen. 33. 14. The Greeke translateth it, the thing com∣mitted unto him, (which word Paul useth in 1 Tim. 6. 20. 2 Tim. 1. 14.) also the Chaldee saith, that which his neighbour delivered him. So after in verse 11.

Vers. 9. matter of trespasse] or, word of trespasse] that is, any injury spoken or complained of: which may be other waies than by putting to his hand fore-mentioned: as, if hee kept it not in a meet place, &c. The Hebrew canons say, Some things are usually kept in out-houses or yards, as timber, stones, &c. some in houses, as garments, &c. some lockt up in cof∣fers, as money, jewels, &c. If a keeper leave a thing committed unto him, in a place unmeet, though it bee stollen, lost, burnt, or the like; hee is to pay for it. Al∣so, when he that committed to his neighbour any thing to keepe, demandeth the thing againe; if the keeper of it say, I know not where I laid it, give mee respite till I seeke and finde it, and I will restore it unto you; loe this man is a trespasser, and is bound to make satisfaction out of hand. These and other like, are matters of tres∣passe, as Maimony sheweth in treat. of Borrowing, and committing a thing to keepe, chap. 4. losse, that is, lost thing. which he] that is, which the plaintiffe shall charge, or challenge. is he] is the man that had it: or, this is it, the thing which I challenge. the gods] the Iudges, as the Chaldee translateth. But the Greeke saith, the judgement of them both shall come before God, and hee that is taken by God, shall pay. condemne] Heb. make (or pronounce) wicked: which in such cases, usually signifieth to condemne as guiltie: as on the contrary, to make just (or justifie,) is to acquit or absolve in judgement, Deuteronomie 25. 1. Proverb. 17. 15. The Hebrewes expound it thus: A theefe against whom two sufficient witnesses doe testifie that he stole, is bound to pay the double. A theefe that confesseth of himselfe that he stole, must pay the principall, but is free from the double: so it is said, whom the gods shall condemne, hee shall pay the double, not he that condemnes himselfe, Maimony, treat. of Theft, chap. 1. Sect. 4. 5.

Vers. 10. to keepe] not for nothing, as in the for∣mer case, verse 7. but for hire, as Iakob had Labans flocke to keepe, Gen. 30. 31.—36. and 31. 39. The Hebrew Doctors say, There are foure keepers

spoken of in the Law, and three lawes are for them. The fourtkeepers are, he that keepeth for nothing, and hee that borroweth, and he that taketh wages (for keeping) and he that hireth a thing. The three 〈◊〉〈◊〉 for them are these: Hee that keepeth for nought, if the thing be stollen from him, or lost, or die, &c. must be sworne that hee hath kept it as the manner of keepers is to doe, so hee is free, Exodus 22. 7 8. The borrower payeth for all, whether the thing borrowed be lost, or stollen, or die, &c. Exodus 22. 14. The receiver of wages, and the hirer, there is one law for them both: that if the thing be lost or stollen they pay for it. Exodus 22. 12. if it die, or by any the like violence be for done; they must be sworne that so it was, and they are free, Exod. 22. 10, 11. Maimony, in Misneh, treat. of Hired things, chap. 1. Sect. 1. 2. broken] hurt, or maimed, &c. under these things specified all other violent accidents are im∣plied; as losse by shipwracke, and the like.

Vers. 11. oath of Iehovah] that is, whereby the Lord is taken to witnesse: because there was no [unspec 11] man that saw and could testifie, verse 10. If there be witnesses, hee is not to pay, not to sweare: as Maimony sheweth in the foresaid treat. c. 3. S. 1. accept it] the Chaldee saith, shall take the oath, that is, accept of it, and so end the controversie, as Heb. 6. 16. hee] that is, the keeper shall not pay for it. Also the Hebrew Doctors say, If the keeper deliver (the goods) to a second keeper, and there be witnesses that the second kept them as the manner of keepers is to doe, and that some such violent accident did befall, the first keeper was free. But if there be not witnesses, the first kee∣per is bound to pay the owner, and goe to law him-selfe with the second keeper: yea though the first were a keeper for nothing. Maimony, treat. of Hi∣red things, chap. 1. Sect. 4.

Vers. 13. torne in peeces] Hebr. tearing torne: to wit, by wilde beasts, as the Greeke version mani∣festeth. [unspec 13] bring it] that which is torne, or the remnants of it, as in Amos 3. 12. is mentioned a legge, or an eare, or the like. So the Ierusalemy Thargum saith, let him bring of the members of it, for a witnesse that it is killed. not pay] understan∣ding, if the keeper doe his best to rescue it: and so it be not lost but by violence. Touching this, the Rabbines say, A shepheard when wolves come and take a prey from him, if there be but one wolfe, it is not (counted) violence; if there be two wolves, that is vio∣lence. If two dogges come, it is not violence, if moe, then it is. A lion, a beare, a leopard, a serpent, &c. e∣very of these is (counted) violence; but if hee lead the flocke to the place where wilde beasts or robbers haunt, it is not violence, but he is bound to pay. A shepheard that hath meanes to rescue the prey by other shepheards, and by slaves; if he call not the other shepheards, nor bring staves to rescue with, hee is bound to pay, whether hee keepe for nothing, or for wages, save that he which kee∣keth for no hire calleth shepheards, and bringeth staves without hire; if he finde none such he is discharged. But he that keepeth for hire is bound to hire shepheards and staves to the worth of the beast, and rescue the same, and receives the hire againe of the householder. If hee doe not thus, and may hire, but doe not, hee dealeth un∣faithfully, and is guilty. Maimony, treatise of Hired things, chapter 3. Section 4. 6.

Vers. 14. borrow] Hebr. aske, and consequently, [unspec 14] receive a thing lent. This law concerneth all moveable goods, beasts, houshould stuffe, and the like or die] or perish any other way; therefore the Greeke addeth, or bee driven away: as was in verse 10. The Hebrewes explaine this law thus: He that borroweth of his neighbour stuffe, or beast, or any like moveable goods, and it be lost, or stollen though with great violence, as if the beast be hurt, or taken a∣way by force, or die, he is bound to pay all, Exodus 22. 14. To wit, if such violent accident doe befall it, and not in the time of the worke. But if he borrow a beast to plough with, and it die whiles he is ploughing, then hee is free. But if it die before he plougheth with it, or after; or if he ride upon it, or tread out corne with it, and it die in the time whiles he is riding on it, &c. hee is bound to pay for it, and so in all like cases. As, hee that bor∣roweth a beast, to goe to such a place, and it die under him in the journey: or borroweth an axe to cut wood, and it breaketh in, and by the cutting thereof; now the borrower is free. Maimony, treat of Borrowing, and Committing a thing to keepe, chap. 1. Sect. 1. 2. paying] that is, he shall surely and fully pay. The manner whereof was this; they weighted what it was worth when it was well and whole, and what it was worth when it was broken; and the broken thing was restored, and what was lesse, he payed; and so the beasts carkasse was restored, and what it came short was made good. Maimony ibidem, chapter 1. Section 3. Vnto these they adde other cautions; as, Hee that borrowes a beast, is bound to give him food, all the while he hath borrow∣ed him, If his flesh be abated, hee must pay for so much as he is lesse in worth. But if his flesh be abated by rea∣son of the worke, he is free; and must take his oath, that he is waxed leane by working. Hee that borroweth ought absolutely, the lender may make him restore it at any time when he will: if he borrowed it for a certaine time, the lender cannot make him restore it, till the end of that time; and though the borrower die, yet his heires may use the borrowed thing, till the time be at an end. He that borroweth a thing to doe a certaine worke with, the lender cannot make him deliver it out of his hand, til the work be finished. Maimony ib. c. 1. S. 4. 5 6.

Vers. 15. be with it] This the Hebrewes under∣stand, [unspec 15] of his being with it, in the time when it is borrowed, not in the time when it is used: for they say; Wee have beene taught, that whereas it is said, if the owner thereofbe with it, the meaning is, if he be with it in the time of borrowing it, &c. and there is no need that he be with it in the time when it is broken, or dieth. If he be not w^th it in the time whē it is borrowed, though he be with it in the time when it is broken, or di∣eth, (the borrower) is bound to pay for it. Ra••bam (or Maimony) in his comment on Thalmud Bab. in Baba metsignah, chap. 8. it came] the Gr. translateth, it shall be to him (or his) for his hire. And so though the thing miscarry, he paieth but the hire onely.

Vers. 16. entice] or perswade, so that she consent [unspec 16] unto the encicer. And herein this differeth from the Law in Deuteronomie 22. 28. 29. which was for such as consented not. The Hebrewes say; Shee that is lien with in the field, it is certainely presumed that

she was forced; unlesse witnesse testifie that 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 with in the citie it is presumed 〈◊〉〈◊〉 she was〈◊〉〈◊〉 because shee〈◊〉〈◊〉; unlesse witnesse▪ 〈◊〉〈◊〉 that 〈◊◊◊〉〈◊◊◊〉; 〈◊〉〈◊〉 that the man dr••w a 〈◊〉〈◊〉 and saith 〈◊◊〉〈◊◊〉, if thou crie out I will kill her, Maimony in Nagharah be〈…〉〈…〉, chap. 1. Sect. •••• not betrothed] for to lie with a betro∣thed maid was death Deut. 22. 24. 25.

Vers. 17. weigh] that 〈◊〉〈◊〉 pay money. The summe is shewed in Deuteronomie 22. 29. to be fiftie she∣kels [unspec 17] of silver. The Hebrew Doctors say, this mulct was, not onely if her father refused, but if the maid also, or if the inticer himselfe would not marie her, they compelled him not, but hee gave the mulct, and went his way. If he maried her, then he paid not this mulct, but gave her a writing, as other maids had. Maimony in Nagyarah chap. 1. Sect. 3.

Vers. 18. a witch] or, sorceresse, whereof see the notes on Exodus 7. 11. He speaketh of the woman, [unspec 18] because witchcraft is most in use among that kind: but implieth also the man-witch, or sorcerer (who is likewise named in Deuteronomie 18. 10.) There∣fore the Greeke translateth it here plurally, Wit∣ches. The Hebrewes observe, Whosoever is guilty of death, the Iudges that doe not put him to death, they breake an affirmative precept, but transgresse not a∣gainst a prohibitive saving of the Witch; for if they put not him to death, they transgresse a prohibition; as it is said, Thou shalt not suffer a Witch to live, Maimony, in Sanhedrin, chap. 14. Sect. 3.

Vers. 19. put to dye] Gr. ye shall kill him with death. Elsewhere it is commanded, that the beast bee [unspec 19] killed also, Leviticus 20. 15. 16. for this sinne is Confusion, Lev. ••8. 23.

Vers. 20. sacrificeth to the gods] that is, as the Chaldee expounds it, to the idols of the peoples; and [unspec 20] Moses explaineth it, either the Sunne, or the Moone, or any of the host of heaven, &c. Deut. 17. 2. 3. And by sacrifice, he implieth also worship and service, as is expressed in Deuteronomie 17. 3. utterly de∣stroyed] or, anathematized, that is, destroyed as exe∣crable and cursed; be put to death without mercie, as the Hebrew Cherem implieth, and Paul useth such a phrase in Hebrewes 10. 28. The Greeke here translateth it, destroied, the Chaldee by On∣kelos, saith, killed; and the Thargum called Iona∣thans, addeth shall bee killed with the sword, and his goods consumed: which interpretation he gathereth from the Law in Deuteronomie 13. 15. 16. 17. where the word Cherem is also used. But others ga∣ther from Deut. 17. 2. 5. that hee was to be stoned, which is most agreeable. Howbeit this is to be un∣derstood of a witting and willing idolater, accor∣ding to Numb. 25. 27. 30. and so the Hebrew ca∣nons say: Whosoever serveth idols willingly and pre∣sumptuously, he is guilty of cutting off, (to wit by the hand of God) and if there be witnesses that have seene him, he is stoned to death; and if he have served them ignorantly, he is to bring the 〈◊〉〈◊〉 offring appointed there∣fore, Maimony, treat. of Idolatry, c. 2. S. 1. except 〈◊〉〈◊〉 understand, except he sacrifice unto Iehovah.

Vers. 21. vex] or, make a spoile and prey, Coppresse 〈◊◊〉〈◊◊〉 and violence; a word usually applied to the [unspec 21] rich 〈◊〉〈◊〉 mightie, that vexe and spoil•• the poore, fatherlesse, and stranger: whom God loveth, and commandeth us to love, even as our selves, Deut. 10. 18. 19. Levit. 29. 33. 34. Zach. 7. 10. Ier. 22. 3. Ezek. 46. 18. In particular this word is used for vexing or oppressing in buying and selling, Levi∣ticus 25. 14. 17. The Hebrew Doctors expound this here to meane vexing of the stranger with words of reproach; and the oppressing next spoken of, to be meant of his goods or riches. Maimony in treat. of Merchandise, chap. 14. Sect. 15. Of this oppressing, see the notes on Levit. 25.

Vers. 23. afflicting afflict,] that is, in any measure, or any manner of way afflict. It seemeth also to bee [unspec 23] an imperfect speech, implying, I will afflict thee. See the like in Luke 13. 9. surely if] or and if: so the Greeke translateth it here and in 1 Sam. 2. 21. Also the Hebrew Ci, Surely (or For) and Vau, And, are put one for another, 2 Sam. 22. 28. with Psal. 18. 28. Esa. 39. 1. with 2 King 20. 12.

Vers. 25. money] Hebr. silver: by it is meant al∣so [unspec 25] gold, or brasse, or meat, or rayment, or any o∣ther thing, as is explained, Levit. 25. 36. 37. Deut. 23. 19. And we are elsewhere commanded to lend, Deut. 15. 7. 8. Luke 6. 35. my people,] this putteth a difference betweene Gods people, and strangers infidels, unto whom they might lend upon usury, Deut 23. 20. as an exacting credi∣tor:] as a lender that is urgent to have his owne a∣gaine; or to have a pawne for the same: so the word is sundry times used in this sense, 2 King. 4. 1. Psalme 109. 11. Nehem. 5. 7. 10. 11. Deut. 24. 10. so the law elsewhere forbiddeth exacting of debts upon our poore brethren, Deut. 15. 2. 3. and so the Greeke here translateth, thou shalt not be urgent upon him, Also the Hebrew Doctors gather from hence thus; who so exacteth (payment) of a poore man, and knoweth that he hath not ought to pay him with, hee transgresseth against this prohibition, Thou shalt not be to him as an exacting creditor. Maimony, treat of the Lender and borrower, chap. 1. Sect. 2. biting-usurie;] usury is called biting, for that it biteth and consumeth a man and his substance: and is therfore here and elsewhere absolutely forbidden Gods people, Deuteronomie 23. 19. Levit. 25. 35. 36 Proverbs 28. 8. Ezek. 18. 8. Of this the Iewes have these canons set downe by Maimony, in his fore-named treatise, chapter 4. 5. and 6. Usurie and in∣crease are both one thing, Leviticus 25. 37. Deutero∣nomie 23. 19. And why is the name of it called [Ne∣shek] biting usurie? because it [Noshek] biteth; for it nippeth thy neighbour, and eateth his flesh. As it is un∣lawfull to lend, so it is unlawfull to borrow upon usurie; for it is written (in Deuteronomie 23. 19.) Thou shalt not cause to bite, (that is, to lend upon biting usurie:) by tradition we have beene taught that this is an admo∣nition to the borrower, &c. Likewise it is unlawfull to have ought to doe betweene the borrower and the lender upon usurie: and whosoever is either suretie or scribe, or witnesse betweene them, he transgresseth against this prohibition. Yee shall not lay upon him biting usurie, (Ex. 22. 25.) this is an admonition to the witnesses also, and to the surety; & to the scribe. He that lends upon usu∣ry transgresseth against six prohibitions. Thou shalt not be to him as an exacting creditor, Ex. 22. 25. Thou shalt

not give him thy money upon usurie, Leviticus 25. 37. Thou shalt not give him thy victuals for in∣crease, Leviticus 25. 37. Thou shalt not take usurie of him or increase, Leviticus 25. 36. Yee shall not lay usurie upon him, Exodus 22. 25. and, Thou shalt not put a stumbling blocke before the blinde, Levit. 19. 14. And the borrower transgresseth against two; Thou shalt not cause to lend upon biting usurie, Deut. 23. 19. and, Thou shalt not lay a stumbling blocke before the blinde, Levit. 19. 14. The suretie, witnesses, and such like transgresse against this; Yee shall not lay usurie upon him. Whosoever borroweth or lendeth upon usurie, are like unto them that deny the name of the God of Isra∣el, and deny the comming out of Egypt; as it is written, Thou shalt not give him thy money upon usurie, &c. I am the Lord your God, which brought you forth out of the land of Egypt, &c. Levit. 25. 37. 38. It is unlawfull to take usurie before or after. As one intending to bor∣row of a man sends him a gift, to the end that he may lend unto him: this is usurie afore hand. Or he hath borrowed of a man, and paid him againe, and sends him a gift for his money which he had of him for nought: this is after usurie. Whose borroweth of his neighbour, and was not wont in former time to salute him first; it is unlawfull for him to salute him first, (& I need not say, to praise him;) for it is written, Vsurie of any Word (or Thing) Deut. 23. 19. though they be but words, they are unlawfull. Likewise, it is unlawfull for the borrower to learne his lender to reade, &c. all the while his money is in his hand, if he were not wont to doe it before; as it is said, Vsurie of any thing. It is unlawfull to let out money to hire, as they doe other things, &c. Hee that lendeth to his neighbour, and conditioneth with him to dwell in his courtyard for nought untill hee pay him what hee hath borrowed; or that hireth a thing of him for lesse then it is worth till he pay him, &c. this is usurie. He that lends unto his neighbour may not retaine his servant to doe worke for him, although the servant sit still and hath nothing to doe. The Iudges are to see the usurie which the lender hath received to be restored backe unto the borrower. A bill for usurie; the principall may bee re∣quired by it, but not the interest, &c.

Vers. 26. neighbours raiment] if hee be a Poore [unspec] man, as the next verse manifesteth, and as is expres∣sed in Deuter. 24. 12. 13. Neither may a pledge thus be taken of poore or rich, but by authority of the Magistrate, as the Hebrew Doctors teach: Maimony in treat. of Lender and Borrower, chap. 3. Sect. 4. See more for this point in the annotati∣ons upon Deuteronomie 24. raiment] which he either weareth by day, or lieth in by night; and so by proportion all other things whereof hee hath present use, as tooles & instruments to worke with, and such like, But things necessarie for to feed the life, as the mill-stone which grindeth corne, or any the like, may not be taken to pawne, Deu∣teronomie 24. 6. before the Sunne] or untill the Sunne goeth in, that is, setteth, or goeth downe, meaning, by day. In Deuteronomie 24. 13. it is said, when the Sunne goeth downe. Hereupon the He∣brew canons say, When one takes a pledge of his neigh∣bour, if he be a poore man, and his pledge be a thing that hee hath need of, it is commanded that hee restore the pledge at the time when he needeth it: hee is to restore him his bedding at night, that hee may sleepe on it; and his working tooles by day, that he may doe his worke with them. If he doe not restore the instrument of the day by day, and the instrument of the night at night, he trans∣gresseth against this prohibition, Thou shalt not sleepe with his pledge, Deut. 24. 12. this is meant of his night covering. And of things which hee doth his worke with by day, or cloatheth himselfe with, he saith, Before the Sunne goeth downe thou shalt returne it him; teaching to restore it all the day. Maimony, in the foresaid place, chap. 3. Sect. 5. The Hebrew word ad, (un∣till) is in Greeke translated, before, and a like signi∣fication it had in Gen 48. 5.

Vers. 27. his skinne] the Greeke translateth it, [unspec 27] his shame. when he crieth] or, that hee will cry unto me, and I will heare. The Greeke translateth, if therefore he cry.

Vers. 28. revile] curse, banne, or blaspheme, (which [unspec 28] word the holy Ghost useth in this case, 2 Pet. 2. 10.) that is, speake evill and dishonourably. See Gen. 12. 3. gods] that is, as the Chaldee trans∣lateth, Iudges: as Exod. 21. 6. the ruler of] Heb. ruler in; but it meaneth of thy people, as it is trans∣lated in Acts 23. 5. where it is applied to the high priest: but generally it is any prince or ruler, Num∣bers 7. 2. 3. 10. The Iew Doctors explaine it thus: Whosoeuer revileth a Iudge among the Iudges of Isra∣el, transgresseth this Law, Thou shalt not revile the gods. And so if he revile the Ruler, either the chiefe of the great Synedrion, or the King, hee transgresseth this Law, Thou shalt not curse the ruler of thy people. Mai∣mony, in Sanhedrin, chap. 26. Sect. 1. And Solo∣mon saith, Revile (or Curse) not the King, no not in thy thought, Eccles. 10. 20. curse] that is, speake evill, as is explained, Acts 23. 5.

Vers. 29. Thy full-ripe fruit] to wit, the first-fruits [unspec 29] thereof, as is explained, Exod. 23. 19. so the Chal∣dee translateth, Thy first fruits; and the Greeke, The first fruits of thy floore. The Hebrew signifieth, ful∣nesse, or collection: meaning fruits when they are full or ripe and gathered. So in Numbers 18. 27. and Deuteronomie 22. 9. Of this the Hebrew ca∣nons say, They bring no first fruits but of seven things, viz. of wheat, and of barley, and of grapes, and of figges, and of pomgranats, and of olives, and of dates. And if one bring other besides these seven kindes, they are not sanctified. They bring no first fruits of liquors, save of olives and of grapes: if a man bring other liquors, they are not received of him. There is no measure of first-fruits set by the Law: but by the Doctors a man must separate one of sixtie. Maimony, in treat. of First-fruits, chap. 2. Sect. 2. 4. 17. This measure is to be understood of the least quantitie which men might bring, as the greatest was the fortieth part: and men might bring what they would, betweene fortie and sixtie for their first-fruits; wherupon they elsewhere say; What measure did the wise men set? A good eye (that is, a bountifull person,) one of fortie; and the meant eye, one of fiftie; the evill eye, one of sixtie: and none might give lesse, then one of sixty. Maimony, in Trumoth, chap. 3. Sect. 2. liquor] Hebr. teare; that is, the first-fruits of wine and oyle, which when they are pressed, droppe as teares: so the Greeke translateth it, the first-fruits

of thy wine-presse. Of the manner of bringing these first fruits, see more in the annotations on Deut. 26. not delay] or, not faile, to bring and offer the same; see Deuter. 26. 1. 2. &c. Delaying, is often used for deferring a thing to the last, and so conse∣quently, for failing and not doing it, Deuterono∣mie 7. 10. and 23. 21. Habakkuk 2. 3. though it also may imply a deferring longer than the due time. By this oblation of the first fruits they ac∣knowledged their thankfulnesse to God, whose ••enants they were in the land, Deuteronomie 26. 9. 10. Leviticus 25. 23. and the whole increase was hereby sanctified unto them, Rom. 11. 16. Also the first fruits figured Gods Church, separated and sanctified unto him, from the rest of the world, Ier. 2. 3. Iames 1. 18. Rev. 14. 4. give unto me] by redeeming it for five shekels of silver, & giving them to the Lords priest; Num. 18. 15. 16. Ex. 13. 13

Vers. 30. and with thy sheepe] under which name, the goat also is comprehended, for the Hebrew im∣plieth [unspec 30] both, Levit. 1. 10. The Greeke here addeth the word And, understood in the Hebrew; which sometime the holy▪ Text supplieth; as, by each man, by all thy people, 1 King. 8. 38. that is, and by all thy people, 2 Chronicles, 6. 29. So, fight not with small, with great, 2 Chro. 18. 30. that is, with small or with great, 1 King. 22. 31. the eighth day] and from that day forward, it was acceptable, both for first fruits, & for other sacrifices, Levit. 22. 27. And be∣fore the eighth day, the Hebr. Doctors say, it was not lawfull to kill and eat any young beast, no not for common food. Maimony, treat. of Forbidden Meats, chap. 4. Sect. 4. The reason hereof was, that in this time, the Sabbath day passed over it, for there is no seven without a Sabbath, saith R. Menachem upon this place. See the notes on Gen. 17. 12.

Vers. 31. men of holinesse] or as the Greeke and [unspec 31] Chaldee translate, holy men: that is, separated from other men, as by inward vertue, so by outward ab∣stinence from uncleane meats; (of which some here follow) So Deuteronomie 14. 21. Levit. 11. 44. 45. not eat] This was a legall rite and figure of sanctification: and if any had unawares eaten of flesh torne, he was to wash his clothes, and bathe him-selfe in water, and be uncleane untill the evening, other∣wise he should beare his iniquity, Levit. 17. 15. 16. torne in the field] that is, torne by wilde beasts in the field, as the Gr. and Chaldee versions doe explaine. The like is for beasts that dye alone, Levit. 17. 15. Of this the Hebrewes say; The torne thing spoken of in the Law, is that which is torne by the wilde beasts of the wood, as Lion, Leopard, and the like. And so the fowle which is torne by ravenous fowles, as Eagle or the like. Though it be a torne thing which is not dead, it is forbidden: as if a Wolfe take a Kid by the leg, and some m••n followeth him, and takes it out of his mouth; it is forbidden (to be eaten) because it is torne. Although he first slay it before it dieth, yet it is forbidden as a torne thing, because it cannot live after that wound upon it. The Law forbiddeth that which is inclining to die, by reaso•• of any hurt, though it bee not yet dead; and it is 〈◊〉〈◊〉 thing. Neither putteth it any difference, whe∣〈…〉〈…〉 torne by beast or it fall from the top of an house, and 〈…〉〈…〉 be broken; or it bee shot through the heart with an arrow, or any the like, when it is i••clining to die, it is as a torne thing; whether the occasion be by the hand of flesh and blood, or by the hand of (God of) heaven. Likewise hee that cutteth flesh off from any li∣ving cleane beast: that is torne flesh, and who so eateth of it is beaten, as for eating torne flesh. Maimony, in Forbidden meats, chap. 4. Sect. 6. &c.

CHAP. XXIII.

1, Of vaine report and false witnesse. 2, Of follow∣ing a multitude. 3. 6, Of justice. 4, Of charitable∣nesse to our enemies. 8, Of br••bes. 9, Of oppression. 10, Of the seventh yeere, the yeere of rest, 12, Of the Sabbath day. 13, Of not mentioning the names of other gods. 14, Of the three feasts in the yeere. 18. Of sa∣crificing with leven. 20, An Angell is promised to goe before them, with a blessing if they obey him. 23, Of casting out the heathens and their Idolatrie. 25, Gods blessings to them that serve him. 28. Of hornets that should drive out their enemies. 31, The bounds of Is∣raels land. 32, No covenant might be made with the heathens or their Gods.

THou shalt not take up a vaine report: [unspec] put not thy hand with the wicked, to bee an unrighteous witnesse. Thou [unspec] shalt not be after many, to evill things: nei∣ther shalt thou answer in a controversie, to decline after many, to wrest (judgement.) And a poore man shalt thou not counte∣nance in his controversie. When thou shalt meet thine enemies oxe or his asse going a∣stray, thou shalt returning returne it unto him. When thou shalt see thine haters asse lying under his burden, and wouldest for∣beare to helpe him up, thou shalt helping helpe up with him. Thou shalt not wrest the judgement of thy poore in his controversie. From a word of falshood thou shalt bee farre: and the innocent and just slay thou not; for I will not justifie the wicked. And gift thou shalt take none; for the gift will blinde the open-eyed, and will pervert the words of the just. And thou shalt not op∣presse a stranger: for yee know the soule of a stranger, because yee were strangers in the land of Egypt. And sixe yeeres thou shalt sow thy land, and shalt gather in the revenue thereof. But the seventh thou shalt let it rest, and let it lie still, that the poore of thy people may eat; and what they leave, the beast of the field shall eat. So shalt thou doe to thy vineyard, and to thy olive-yard. Sixe daies thou shalt doe thy workes, and in the seventh day thou shalt cease, that thine oxe and thine asse may rest, and the sonne of thy bond-woman, and the stranger may be refreshed. And in all that

I have said unto you, ye shall be warie: and the name of other gods ye shall not mention; it shall not bee heard out of thy mouth. Three times thou shalt keepe a feast unto me in the yeere. The feast of unlevened cakes [unspec 14] [unspec 15] shalt thou keepe: seven daies shalt thou eat unlevened cakes, as I have commanded thee, at the appointed time of the moneth of A∣bib; for in it thou camest out from Egypt: and they shall not appeare before me emp∣ty. And the feast of harvest, of the first-fruits [unspec 16] of thy labours, which thou shalt sow in the field: and the feast of ingathering, in the going out of the yeere, when thou ga∣therest in thy labours out of the field. Three times in the yeere every male of thee shall [unspec 17] appeare before the face of the Lord Ieho∣vah. Thou shalt not sacrifice the blood of [unspec 18] my sacrifice with levened bread, neither shall the fat of my feast remaine untill the mor∣ning. The first of the first-fruits of thy land [unspec 19] thou shalt bring into the house of Iehovah thy God. Thou shalt not seeth a kid in his mothers milke. Behold, I doe send an An∣gell before thee, to keepe thee in thy way, [unspec 20] and to bring thee unto the place which I have prepared. Beware thou because of him, [unspec 21] and obey his voice; provoke him not: for hee will not pardon your trespasse, for my name is in him. But if obeying thou shalt [unspec 22] obey his voice, and doe all that I shall speak, then I will bee enemie unto thine enemies, and I will distresse thy distressers. For my [unspec 23] Angell shall goe before thee, and shall bring thee in unto the Amorite, and the Chethite, and the Pherizzite, and the Canaanite, the Evite and the Iebusite: and I will cut them off. Thou shalt not bow thy selfe downe to [unspec 24] their gods, nor serve them, not doe accor∣ding to their works: but destroying thou shalt destroy them, and breaking shalt breake downe their pillars. And yee shall serve Ie∣hovah [unspec 25] your God, and hee will blesse thy bread, and thy water: and I will take away sicknesse from the midst of thee. There shal [unspec 26] not be any casting their young, or barren in thy land: the number of thy dayes I will fulfill. My terrour I will send before thee, [unspec 27] and will dismay every people among whom thou shalt come, and will give all thy ene∣mies (to turne) the necke unto thee. And I will send hornets before thee: and they shal [unspec 28] drive out the Evite, the Canaanite, and the Chethite, from before thee. I will not drive them out from before thee in one yeere, lest [unspec 29] the land bee desolate, and the beast of the field multiply against thee. By little and lit∣tle [unspec 30] I will drive them out from before thee, untill thou shalt fructifie, and inherite the land. And I will set thy bound, from the [unspec 31] red sea even unto the sea of the Philistines, and from the wildernesse unto the river: for I will give into your hand the inhabitants of the land, and thou shalt drive them out from before thee. Thou shalt not strike a cove∣nant [unspec 32] [unspec 33] with them, or with their gods. They shall not dwell in thy land, lest they make thee sinne against mee: if thou shalt serve their gods, surely it will be a snare unto thee.

Annotations.

NOt take up] that is, neither receive (as the Greek [unspec 1] and Chaldee translate) it of others, nor speake of it unto others: as taking up, in Exod. 20. 7. is for speaking or using any way. Both these are unlaw∣full, 1 Sam. 24. 10. Levit. 19. 16. a vaine report] or, a false rumor: Hebrew, an hearing of vanitie: which the Greeke translateth, vaine hearing. Ua∣nitie and falsity, are used one for another, as is shew∣ed on Exod. 20. 16. and the Chaldee here expoun∣deth i••, falshood. Hearing (or hearesay) is used for report, tale, or rumor; whether in matters of religi∣on, as Esay 53. 1. Rom. 10. 16. or in civill affaires, 1 Sam. 2. 24. 1 King. 2. 28. 2 Chron. 9. 6. And that which one Euangelist calleth Acoee, Hearing, Mar. 1. 28. another nameth Echos, fame or rumor, Luke 4. 37. put not thy hand] the Greeke translateth consent not. unrighteous] so the Greeke also is; the Chaldee saith, a false witnesse: the Heb. phrase is, a witnesse of unrighteousnesse, (or, of cruell wrong.) Of such David complained, Psalm. 35. 11. and the Law appointeth such punishment for them, as they intend against their neighbour, Deuternom. 19. 16. 19.

Vers. 2. after many] or, after the great men, that is, [unspec 2] to follow and consent unto them in evill: the Gr. saith, with many. So in the sentence following. answer] that is, speake in a cause, (or plea) The Chaldee paraphraseth, neither shalt thou refraine from teaching that which thou seest (meet) in judge∣ment. to wrest] or, to pervert, namely, judgment (as the Greeke addeth, and) as is expressed in v. 6. The Chaldee saith, after the many, accomplish the judgement. So other Hebrewes expound it, say∣ing When the Iudges are divided, some of them say∣ing Guiltlesse, others saying Guiltie; they goe after the most part. So as it be in money matters, and other ca∣ses of prohibition and permission, of pronouncing unclean or cleane, and the like. But in cases of life and death, if they be divided, and the most part cleere a man, hee is cleered; and if the most condemne him, he is not killed, unlesse they that condemne him bee moe than they that cleere him by two men. Maimony in Sanhedrin. chap. 8 sect. 1.

Vers. 3. not countenance] or, not honor, which the [unspec 3] Greeke and Chaldee translate, not pity in judgment.

The like is spoken of the rich, in Leviticus 19. 15. Thou shalt not countenance the face of the great man. It teacheth to doe right in all causes, without re∣spect of poore or rich.

Vers. 4. asse] and so any other beast, or garment, [unspec 4] or lost thing, as Moses after explaineth, Deut. 22. 1. 2. 3. God hereby teaching every man, not to looke on his owne things onely, but also on the things of other men, Phil. 2. 4. and to love and doe good un∣to his enemie, Luke 6. 27. returning returne] that is, in any case returne and restore him: if the owner be not neere, or not knowne, it is to bee kept till inquirie be made after it, Deut. 22. 2. Also the Hebrew Doctors say, Who so findeth a lost thing, which he is bound to restore, he is bound to cry the same, and to make it knowne and say, Who so hath lost such a kind of thing, let him come and give the signes of it, and he shall receive it, &c. Maimony, in treat. of Rob∣berie, and of losse, ch. 13. sect. 1.

Vers. 5. his burden] or, falne by any other occa∣sion; and this Law concerneth all other beasts, as [unspec 5] well as the Asse: see Deut. 22. 4. and wouldest forbeare to helpe him up] or, then thou shalt cease from forsaking him, that is, shalt cease and leave off all ill will, and looke that thou forsake him not. The Greeke translateth, thou shalt not passe by the same. helping helpeup] that is, in any wise helpe up. Or, thou shalt leaving leave (thy owne businesse to be) with him. But the former translation seem∣eth most fit: for so the Greeke version saith, thou shalt not passe by the same, but shalt raise up the same together with him. And so Moses repeating this Law explaineth it, in Deut. 22. 4. thou shalt raising raise up with him. Likewise this Hebrew word A∣zab, which commonly signifieth to Leave, or For∣sake, hath (as some other words) a contrary signi∣fication; to Fortifie, repaire, or helpe up with a thing, as Nehem. 3. 8. and 4. 2. The Chaldee joyneth both senses thus; leaving thou shalt leave that which is in thy heart against him, and shalt helpe up with him.

Vers. 6. of thy poore] that is, thy poore neighbor: [unspec 6] implying also the stranger, the fatherlesse and the wi∣dow: whose judgement they that wrest (or turne aside) are cursed, Deut. 27. 19.

Vers. 7. word of falshood] that is, false word, or false matter. The Chaldee saith, idle words: the Greek [unspec 7] every unjust word. From hence the Iewes have a rule: A Iudge that knoweth of his fellow, that he is a violent extortioner, or a wicked man, it is unlawfull to be joyned in society with him, as it is written, FROM A WORD OF FALSHOOD, THOV SHALT BE FARRE. And so they in Ierusalem that had a cleere conscience were wont to doe: they sate not in judgement, untill they knew with whom they should sit, nor sealed any writing untill they knew who should seale it with them, &c. Maimony in Sanhedr. c. 22. sect. 10. not justifie] but will condemne the wicked, though he be the Iudge himselfe. See Rom. 2. 1. 2. 3. So, not to hold guiltlesse. Exod. 20. 7. meaneth, to damne and punish as guiltie. This which is spoken of God: is also an example for us: there∣fore the Greeke changeth the person, and saith; and thou shalt not justifie the wicked, for gifts sake.

Vers. 8. gift] or bribe; for fire shall consume the Ta∣bernacles [unspec 8] of bribery, Iob 15. 34. And the Iew Doc∣tors explaine it thus: Thou shalt take no gift, and I need not say, for to pervert judgement: but although it be to acquit the innocent, or to condemne the guilty, it is unlawfull, and a transgression: for loe it is a gene∣rall rule, Cursed is he that taketh a gift. And hee is bound to restore againe the gift, &c. And whatsoever Iudge taketh his reward for judging, his judgments are frustrate. Maimony in Sanhedrin, ch. 23. sect. 1. 5. take none] neither give any, Act. 24. 27. So also the Hebrew Doctors teach from that Law, Thou shalt not put a stumbling blocke before the blind, Levit. 19. 14. Moreover they say, Whatsoever Iudge giveth a bribe, to get an office, it is unlawfull to stand before him (in judgement.) And our wisemen have commanded to set him at nought, and to despise him, Maimony in Sanhedrin, ch. 3. S. 9. open-eyed] the Greeke translateth, the eyes of those that see: and the Chaldee, the eyes of the wise; which words Mo∣ses also useth, in Deut. 16. 19. And Solomon saith, a gift destroyeth the heart, Eccles. 7. 7. but he that ha∣teth gifts shall live, Prov. 15. 27. will pervert] example in Samuels sonnes, who tooke bribes, and perverted judgement, 1 Sam. 8. 3. For a gift, whither∣soever it turneth, it prospereth, Prov. 17. 8. and every man is a friend to him that giveth gifts, Prov. 19. 6. Such therefore as receive them are counted wic∣ked and companions of theeves, Proverbs 17. 23. Esay 1. 23.

Vers. 9. the soule] that is, the affection or heart. See [unspec 9] the like precept in Exod. 22. 21. Deut. 10. 19.

Vers. 10. thy land] the land of Canaan, which [unspec 10] God would give to Israel, Levit. 25. 2. Neither did the Iewes hold themselves bound to keepe this Law in other countries, Maimony treat. of Inter∣mission and Iubilee, ch. 4. S. 25.

Vers. 11. the seventh] every seventh yeere: which was to bee a Sabbath yeere; as every seventh day was a Sabbath day: therefore repeating this Law, he calleth it a Sabbath of sabbatisme (or of rest) to the land, a Sabbath to Iehovah, Levit. 25. 4. As the Sab∣bath day signified that they themselves were the Lords, and therefore they ceased from their owne works, to doe the Lords: so the Sabbath yeere was to signifie, that both they and their land was the Lords, Levit. 25. 23. let it rest] or, intermit it, let it be free from manuring: as the Gr. translateth, make a remission. They might neither sow their fields, nor prune their vineyards, nor reape the corne, nor gather the vintage, &c. Lev. 25. 4. 5. The Hebrew canons explaine it thus, that they might neither dig nor plough the ground, nor gather out the stones, nor dung it; neither graffe nor plant any trees save such as bare no fruit; nor cut off the knobs of trees, nor brush off the leaves, or withered boughes, nor binde up the branches, nor make a smoke to kill: he wermes, nor any the like thing pertaining to husbandry. Maimony, treat. of the Intermission and Iubilee, ch. 1. If any said, What shall wee eat the seventh yeere? behold, wee may not sewe nor gather in our revenue. The Lord promised, I will command my blessing upon you in the sixt yeere, and it shall bring forth fruit for three yeeres, Levit. 25. 20. 21. God would by this Sabbath yeere, call his people from

worldly 〈…〉〈…〉es, to depend upon his providence in faith, M〈…〉〈…〉. 6. 31. 1 Cor. 7. 29. 30. 31. 32. and to exercise themselves in holy things, as the learning of his Law, which this yeere was to be read in the audience of all the people, Denter 31. 10. 11. 12. Nehe. 8. and that they should not pollute his land by their owne unlawfull workes, but walke holily upon it: otherwise, the land should spuethem out, and enjoy her Sabbaths, when it lay desolate and void of such evill inhabitants, Levit. 18. 24. 25. 28. and 26. 34. 35. 43. 2 Chron. 36. 21. that the poore] or, and the poore of thy people shall eat; to wit, as well as the owners and their servants, Lev. 25. 6. may eat] to wit, that which groweth of it owne accord in the seventh yeere, Levit. 25. 5. 6. By the Hebrew records, it is shewed, that Whoso∣ever looked up his vineyard, or hedged in his field in the seventh yeere, brake the commandement. Likewise if he gathered any of his fruits into his house: but he was to let all be common, and every mans hand equall in eve∣ry place. Hee might bring into his house a little, after the manner of those that brought in common goods. Moreover, concerning the fruits of the seventh yeere, Whatsoever was properly mans meat, as wheat, figs, grapes, and the like, they might not make of them medicines, plaisters, &c. Though for mans use, because it is said, TO YOV FOR MEAT, (Lev. 25. 6.) and not for medicine. Neither might they make merchandise of the fruits of the seventh yeere; but if they would sell a little thereof they might, and buy other meet with the price; and both the fruits which were sold, and the price were holy. And they might not bee sold by measure, by weight, or by tale, (lest they should seeme to make merchandise of the fruits of the seventh yeere,) but as other things that were free and common. Maimony, in the foresaid treatise, ch. 4. sect. 24. and ch. 5. Sect. 11. and ch. 6. Sect. 1. 3. they leave] as not being mans meate, it should be common for beasts, birds, &c. Therefore they might not burne the straw or stubble of the seventh yeere, for that it was meet for the beasts to eate, saith Maimony in the same place, ch. 5. S. 19. olive yard] or olive tree. And consequently all other trees, and fruits of like use. This holy yeere of rest figured the rest which the Church should enioy under Christ in her sanctifi∣cation, and communion of heavenly blessings: and so had an end in him, with other rudiments of the Law, Esay 61. 2. Coloss. 2. 16. 17. Galat. 4. 10. 11. Heb. 4. 9. 10. 11.

Vers. 12. cease] or rest, or keepe Sabbath: see Ex∣odus [unspec 12] 20. 8. &c. refreshed] or, take breath: the Chaldee expoundeth it, may rest. See the Iewes canons for these, on Exod. 20. 10.

Vers. 13. shall be warie] or take heed to your selves [unspec 13] that ye transgresse not. other gods] the Chal∣dee calleth them, idols of the peoples. So in Zacha. 13. 2. God saith he will cut off the names of the idols out of the land; and in Hosea 2. 17. that hee will take away the names of Baalim out of their mouthes; and David would not take up the names of such upon his lips, Psal. 16. 4. and so the Israelites practised, in changing the names of idolatrous places, Numb. 32. 38. See also Iosuah 23. 7. By the Hebrew canons it was decreed from this Law; Who so maketh a vow in the name of an idoll, or that sweareth by it, is to bee beaten, whether be sweareth thereby for himselfe, or for an infidell. And it is forbidden to make an infidell sweare by his God; or to mention the name thereof, though not by way of oath. Maimony, treat. of Idola∣trie, ch. 5. S. 10. out of] or, upon thy mouth, or, in〈…〉〈…〉: but the Greeke translateth it, out of.

Vers. 14. times] Hebr. feet: meaning three jour∣neyes [unspec 14] which they should goe on foot every g••••re, to the place of Gods publike worship. The Greeke and Chaldee translate, times.

Vers. 15. Abib] which we call March; the Gr. [unspec 15] the moneth of now fruits: the first moneth unto Is∣rael, because of their comming out of Egypt ther∣in. This first feast was adjoyned to the Passeover: of it, with the rites and signification, see the notes on Exodus 12. and 13. and Numbers 28. 17. 18. &c. It was for a continuall remembrance of their comming out of Egypt, Deut. 16. 3. and an expec∣tation of their better redemption and sanctifica∣tion by Christ which was to come: in whom wee spiritually keepe this feast, 1 Cor. 5. 7. 8. they shall not appeare] that is, the males of Israel, ver. 17. Deut. 16. 16. The Greeke translateth it as before, thou shalt not; the Chaldee, ye shall not appeare empty that is, without some gift or oblation to the Lord; as 1 Sam. 6. 3. Deut. 15. 13. 14. The Hebrew Doc∣tors observe, that there were three things comman∣ded unto Israel at every of the three feasts; namely, Ap∣pearing, as it is said, All thy males shall appeare, Exod. 23. 17. And Feasting, as it is said, Thou shalt keepe a feast unto the Lord thy God, Deut. 16. 15. And Rejoy∣cing, as it is said, Thou shalt rejoyce in thy feast, Deu∣teronom. 16. 14. The appearing spoken of in the Law, is, that his face should be seene in the Court (of the San∣ctuary) in the first Good day of the feast. And hee must bring with him a burnt-offring, either of fowle, or of beast: and who so commeth into the court in the first day, and bringeth not a burnt-offring, doth not onely omit a thing commanded, but transgresseth also a prohi∣bition; as it is said, They shall not appeare before mee empty, Exod. 23. 15. The Feast spoken of in the Law, is, that hee offer Peace-offrings in the first good day of the Feast, when hee commeth to appeare: and it is a knowne thing, that no peace-offrings are brought, but of beasts. And the Rejoycing spoken of at the Feasts, is, that he offer Peace-offrings more than the peace-offrings of the Feast: and these are called the Peace-offrings of the rejoycing of the Feast; as it is said, Thou shalt slay Peace-offrings, and shalt eat there, and rejoyce before the Lord thy God, Deuteronomy 27. 7. Who so com∣meth into the Court in the other dayes of the Feast, is not bound to bring a burnt-offring in his hand, every time that he assembleth: for that which is said, They shall not appeare before me empty, is not but for the root (or beginning) of the Feast onely, which is the first day, or in recompence for the first. But if he bring every time that he commeth, they receive it of him, and offer it in the name of a Burnt-offring for Appearing: for this ap∣pearing hath no stinted measure. Maimony in Chagi∣gah, Chap. 1. Sect. 1. and Chap. 2. Sect. 6. See more in the annotations on Deut. 16.

Vers. 16. of harvest] called also, the feast of weekes, [unspec 16] (or, of sevens,) Exodus 34. 22. because it was seven

〈◊◊〉〈◊◊〉 after the former feast, upon the fiftieth day following, called thereupon Penteast, Levi••▪ 2••. 15. 16. 〈◊〉〈◊〉. 16. 9 〈◊〉〈◊〉. Acts 2. 1. First fruits] whereof in signe of homage and thankfulnesse to God, he man was to bring a tribute, of a free offring of his 〈◊〉〈◊〉, and give unto the Lord as he had bles∣sed him, Deut. 16. ••0. 12. At the time of this 〈◊〉〈◊〉 the 〈◊〉〈◊〉▪ had also beene given at mount Sinai, Exo∣•••••••• ••9. and at the same feast Christ gave the fiery Law of 〈◊〉〈◊〉 Spirit, in Ierusalem, Acts 2. of inga∣thering] to wit, of the fruits of the land. This feast was at the revolution (or end) of the yeere, Exodus 34. 22. namely, in the seventh moneth, (which we call September; the Hebrewes called it Ethanim, (1 King. 8. 2.) in the fifteenth day of this seventh moneth it began, and lasted seven dayes; and was called also the feast of Boothes (or of Tabern••cles) Levit. 23. 34. Deuteronomy 16. 13.—16. See the annotations there.

Vers. 17. every male] to wit, which were freemen, perfect males, and in health, able to goe unto the [unspec 17] place of publike worship; which in the ages fol∣lowing was onely at Ierusalem, Deuter. 12. 5. 6. and 1••. 6. 1 King. 14. 21. The Iewes explaine it thus: Women and servants are not bound to appeare: but all men are bound except the deafe, and the dumbe, and the foole, and the little child, and the blinde, and the lame, and the defiled, and the uncircumcised, and the old man, and the sicke, and the tender and weake, which are not able to goe up on their feet. All these ele∣ven are discharged, but all other men are bound to ap∣peare. Such as are of neither sex, and that are of both sexes, male and female, are also discharged; and like∣wise they that are partly bond and partly free men. Every child that can hold his father by the hand, and goe up from Ierusalem (gates) to the mount of the Temple, his father is bound to cause him to goe up and appeare with him, that he may catechize (or traine him up) in the Commandements. Maimony in Chagigah, Chapt. 2. Section 1. 3. In repeating this Law God annexeth a promise, for the safety of the land from enemies, Exod. 31. 23. 24. that promise the Greeke version inserteth also here. the Lord Iehovah] the He∣brew Adon, which we English Lord, properly sig∣nifieth a Base, stay, or sustainer, as is noted on Gen. 15. 2. the Chaldee translateth it, Lord (or Master) of the world. The other name Iehovah, denoteth Gods Essence or Being; whereof see Gen. 2 4. The Greeke here translateth, the Lordthy God.

Vers. 18. sacrifice] no•• slay for sacrifice; as in re∣peating [unspec 18] this Law is said, Exod. 34. 25. of my sa∣crifice] that is, of my Passeover, as the Chaldee translateth it, and Moses in Exod. 34. 25. sheweth the Passeover to be mean••. with levened bread] that is, having any levened bread in thy house, or power, but shalt purge out the leven before: as was commanded, Exod. 12. 15 &c. see the annotations there. Whether it be he that slayeth, or he that sprink∣leth the blood, or he that burneth the fat: if any leven be in the power of any of these▪ or in the power of any of the company that eate the Passeover, in the houre of the offring of it, he transgresseth; as Maimony sheweth in 〈◊〉〈◊〉. of the Passeover▪ chap. 1. Sect. 5. the fat of 〈◊〉〈◊〉] which the Chaldee expoundeth, of the sa∣crifice of the feast; and for this, in Exodus 34. 25. is written, the sacrifice of the feast of the Passeover. Com∣pare this with the Law foregiven, in Exod. 12. 10. The fat of the Passeover, as of other sacrifices, was the Lords, to be burnt upon his Altar; see Levit. 3. 14. 15. 16. 2 Chron. 35. 12. 13. 14. this might not be left unburnt till the morning; for so it be∣came polluted▪ remaine] or be left all night.

Vers. 19. The first] or, The first fruit, the begin∣ning: see the notes on Exod. 22. 29. where seven things paid first-fruits. thy land] so this concer∣ned onely the land of Israel, and such as were ow∣ners of land there. Whereupon the Hebrew Doctors say, He that buyeth a tree in his neighbours field, he bringeth not the first-fruits, because the ground is not his owne: but he that buyeth tree and ground, bringeth the first-fruits thereof. And so the like. M〈…〉〈…〉 mony, treat. of First-fruits, Chap. 2. Sect. 13. the house] the tabernacle, (for that was called the house, 1 Chron. 9. 23.) or the Temple. The rites and words to bee used in the bringing of them, are shewed in Deuteronomy 26. 1. 2.—11. But from this Law the Iewes have a canon: He that separa∣teth his first-fruits, (for the Lord), and they rot, or be lost, or stollen, or polluted, hee is bound to separate other in their stead; for it is said, THOV SHALT BRING (them) INTO THE HOVSE OF IEHOVAN THY GOD; to teach that hee is bound for other after them, till he bring them to the mount of the house of God. Maimony in First-fruits, Chap. 2. Sect. 20. not seeth a kid, &c.] This law is twice after repeated in the same words, Exod. 34. 26. Deuteron. 14. 21. For a kid, the Greeke translateth generally, a lam••▪ The Chaldee paraphrast omitteth the name of a kid, and more generally translateth, Thou shalt not eate flesh with milke. So the Ierusalemy Thargum on Exod. 34. 26. expoundeth it; My people the house of Israel, it is not lawfull for you either to seeth or to eat flesh and milke mixed together. This sense the Thal∣mudists follow, gathering, if it be unlawful to seeth them together, much more to eate them. And un∣derstand it of the flesh and milk of all cleane beasts. Flesh with milke, it is unlawfull to seeth it, and unl••••∣full to eate it by the Law: it is unlawfull also to make profit of it, but it is to be buried. Whoso boyleth ought of them two together, offendeth; as it is written, THOV SHALT NOT SEETH A KID IN HIS MO∣THERS MILKE. So hee that eateth ought of these two, of flesh and milke sodden together, offendeth though he boyle it not, &c. Masmony, treat. of Forbidd•••• meats, Chap. 9. Sect. 1. Others understand it, of seething it while it is very young, as in the mo∣thers milke, that is, untill it bee seven dayes old; according to the law before, in Exodus 22. 30. and after, Levit. 22. 27. But the phrase may also imply, during the time that it sucketh the mothers milke; as a milke lambe, 1 Sam. 7. 9. is a sucking lambe. The intendment of this law, seemeth to bee either a∣gainst cruelty, according to another prohibition of taking the damme with the young, Deut. 22. 6. 7. or against mixtures of meats; as elsewhere God for∣biddeth mixtures in garments, in sowing of fields, and the like, Levit. 19. 19.

Vers. 20. an Angell] this is Christ, whom the Is∣raelites

are said to have tempted in the wildernesse 1 Cor. 10. 9. See the notes on Exod. 14. 19. R. Me∣••••chem upon this place, teacheth from ancient R••bbins, that the word I (send) signifieth the pro∣pertie of mercies, and this Angell is the Angell the Redeemer, (Gen 48. 16.) Also, The holy blessed God said unto Moses, He that did keepe the Father, (viz. Abraham, Isaac and Iakob,) shall keepe the children. before thee] or, before thy face, as the Greeke translateth. the place] the land (saith the Greek) which I have prepared for thee. A figure of that whi∣ther Christ is gone to prepare a place for us, Iohn 14. 2.

Vers. 21. because of him] or, of his face, or presence. [unspec 21] The Greeke translateth, take heed unto him▪ pro∣voke] or, rebell not against him: the Greeke transla∣teth, disobey him not. The Hebrew Doctors make the reason of the charge to bee this, Because his voice is the voice of the living God: R Menachem, on Exod. 23. in him] or, in the middest of him. Christ is the brightnesse of the glorie, and the expresse Image of Gods Person, Heb. 1. 3. and God was in him, 2 Cor. 5. 19. and he in the Father, Iohn 10. 38. and his name is Iehovah our Iustice, Ier. 23. 6. The Chaldee translateth, his word is (that is, hee speaketh) in my name. And Gods Name, may im∣ply his Law or doctrine to bee in him: for so the Law of Christ (Esa. 42. 4.) is expounded his Name, Matt. 12-21.

Ver. 23. before thee] as a leader of thee, saith the [unspec 23] Greeke version. And here the Hebrew Malachi, My Angell, some of the Rabbines say, is Michael, by transposition of letters. the Amorite] that is, the land of the Amorites, &c. See Gen. 15. 18. 21.

Ver. 24. gods] called in the Chaldee, idols. their workes] that is, the workes of the Heathen [unspec 24] peoples. This Law is explained in Levit. 18. 3. pillars] or, standing images, statues. Vnder these all other monuments of idolatry are comprehen∣ded: as Deuter. 12. 2. 3. Of this the Hebrew ca∣nons say, Wee are commanded to destroy idolatry, and the services thereof, and whatsoever is made for the same, Deuteronomy 12. And in the land of Israel we are commanded to persecute it untill it be destroyed out of all our land: but without the land wee are not com∣manded to persecute it: but every place which wee shall subdue, we are to destroy all the idolatry that is therein. Maimony in Misn. treat. of Idolatry, c. 7. S. 1.

Vers. 25. thy bread, &c.] hereby the coursest fare [unspec 25] may be meant, which by Gods blessing nourisheth, as in Daniel 1. 12. 15. Or, these are named for all food, as the Chaldee translateth it, thy meat and thy drinke: and the Greeke addeth, thy bread, and thy wine, and thy water. sicknesse] in Chaldee, evill sicknesses. Compare Exod. 15. 26. Deut. 7. 15.

Vers. 26. casting] or, miscarrying: the Greeke [unspec 26] translateth, without seed. See a like promise in Deut. 7. 14. thy dayes] which by the course of nature thou shouldest live. So Iob dyed being old and full of dayes, Iob 42. 17. whereas the wicked live not out halfe their dayes, Psal. 55. 24.

Vers. 27. dismay] with tumult and trouble; as [unspec 27] God did before in Exod. 14. 24. So in Deut. 7. 23. Ios. 10. 10. The Greeke translateth, I will astonish all nations. shalt come] to warre against them: as the Chaldee addeth. to turne] this is added by the Chaldee for explanation. And by turning the neeke (or backe) is meant their flight; as the Greek translateth, I will give (that is, make) them fugitives. So David praised God that had given him the neck of his enemies: that is, made them flee, Psal. 18. 41.

Vers. 28. hornets] Hebr. the hornet, a kinde of great waspe, which stingeth venomously, threat∣ned [unspec 28] against the Canaanites here, and in Deuter. 7. 20. and shewed to be accomplished in Ios. 24. 12. These signified the stinging terrours wherewith God striketh the hearts of his enemies. the Evite] that is, the whole nation of them, as the Greek saith, the Amorites, and the Evites, &c. These were the posterity of Canaan, of whom see Gene∣sis, 10. 6. 7.

V. 30. fructifie] that is, be increased or growne. [unspec 30] [unspec 31]

Vers. 31. the river] which the Greek explaineth, the great river Euphrates: and Moses elsewhere so nameth it, Deuter. 11. 24. Gen. 15. 18. See these bounds in Numb. 34. the accomplishment of this promise in part, fulfilled in Solomons time, 1 Kin. 4. 21. thou shalt drive] the Greeke translateth, I will drive.

Vers. 32. with them] the inhabitants of the land, [unspec 32] Exodus 34. 12. 15. Deuter. 7. 1. 2 &c. gods] in Chaldee, idols.

Vers. 33. if thou shalt] or, it may bee translated, [unspec 33] for thou wilt serve, as came to passe, Iudg. 1. 21. 27. 29. and 2. 1. 2. 3. 12. &c. The Greeke translateth, for if thou shalt serve their gods: the Chaldee, and thou shalt not serve their idolls. surely] or, for it will be a snare; that is, a cause of thy fall and ruine: a scandall unto thee. See this fulfilled, Iudg. 2. Psal. 106. 34. 35. 36. Numb. 25. 1. 2. Compare also Deut. 7. 16. 25. A snare, is used to signifie the deceit whereby men fall into sinne, Deut. 12. 30. Ier. 5. 26. Prov. 13. 14. 27. and so the destruction that followeth thereupon, Prov. 12. 13. Esay 8. 15. and 28. 13. Eccles. 9. 12.

CHAP. XXIIII.

1. Moses is called up into the mountaine. 3. The people promise obedience. 4, Moses buildeth an Altar, and twelve pillars. 6, Hee sprinkleth the blood of the covenant. 9. Moses and the Elders of Israel see God. 12. Moses is to goe up the mount, for the the Tables. 14, Aaron and Hur have the charge of the people. 16, The glory of the Lord on mount Si••••a••, like devouring fire. 18, Moses in the cloud and moun∣taine, fortie daies and fortie might.

AND he said unto Moses, Come up [unspec 1] unto Iehovah, thou and Aaron, Nadab & Abihu, and seventy of the Elders of Israel: and bow down your selves afarre off. And Moses himselfe alone shall [unspec 2] come neere unto Iehovah; but they shal not

come neere: and the people they shall not come up with him. And Moses came and told the people all the words of Iehovah, and all the judgments: and all the people answered with one voice, and said; All the words which Iehovah hath spoken, wee will doe. And Moses wrote all the words of Ie∣hovah, [unspec 4] and rose up earely in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel. And he sent the yong men of the [unspec 5] sons of Israel, and they offered burnt offe∣rings, and sacrificed sacrifices of peace-offe∣rings, of bullocks, unto Iehovah. And Mo∣ses [unspec 6] tooke halfe of the blood, and put it in basons, and halfe of the blood hee sprinkled on the altar. And he tooke the book of the [unspec 7] covenant, & read in the eares of the people: and they said, All that Iehovah hath spoken, we will doe, and obey. And Moses tooke [unspec 8] the blood, and sprinkled on the people, and said, Behold the blood of the covenant w^ch Iehovah hath striken with you, concerning all these words. Then went up Moses and Aaron, Nadab and Abihu, and seventy of the [unspec 9] Elders of Israel. And they saw the God of Israel: and there was under his feet as it were [unspec 10] a worke of Saphire bricke, and as the body of the heavens for cleernesse. And upon the Nobles of the sons of Israel hee laid not his [unspec 11] hand: and they saw God, & did eat & drink. And Iehovah said unto Moses, Come up to me into the mount, and bee there, and I will [unspec 12] give thee tables of stone, & a law, and com∣mandement, which I have written, to teach them. And Moses rose up, and his Minister Ioshua: and Moses went up into the moun∣taine [unspec 13] of God. And he said unto the Elders, Sit yee here for us, untill wee returne unto [unspec 14] you: and behold, Aaron and Hur are with you; who so hath matters to doe, let him come neere unto them. And Moses went up into the mountaine, and a cloud covered [unspec 15] the mountaine. And the glory of Iehovah dwelt upō mount Sinai, & the cloud covered [unspec 16] it six dayes: and in the seventh day hee cal∣led unto Moses out of the midst of the cloud. And the sight of the glory of Iehovah was [unspec 17] like devouring fire, in the top of the moun∣taine, in the eyes of the sons of Israel. And Moses went in to the mids of the cloud, and [unspec 18] went up into the mountaine, and Moses was in the mountaine forty dayes, and fortie nights.

Annotations.

ABihu] in Greeke Abioud: he and Nadab, were Aarons eldest sonnes, Exod. 28. 1 who were afterward, devoured with a fire from the Lord, Le∣vit. 10. 1. 2. seventie] This number was answe∣rable to the 70. soules of Israel that came into E∣gypt, Deut. 10. 22. and to the 70. that afterward were made the Senate of the commonwealth of Israel, Numb. 11. 16. 17. bow downe] the Gt, translateth, they shall bow downe to (or worship) the Lord afarre off. This though it were a speciall fa∣vour to the Elders, and served for confirmation of the things spoken by Moses; yet signified it the im∣potency of the Law, which kept men afar off, and could not bring them neere unto the Lord, nor u∣nite them unto him, as the Gospell of Christ doth by faith, Heb. 10. 19. 22. and 12. 18.—22. &c.

Vers. 2. with him] with Moses: not with the El∣ders; [unspec] therefore the Greeke translateth, with them. For the people abode beneath, at the foot of the mount: the Elders went up as it were halfe way: and saw part of Gods glory, vers. 9. 10. but Moses himselfe went up to the top of the mount, into the darke cloud, v. 18. For the Law was to bee given by the hand (or ministerie) of a mediatour, Gal. 3. 19.

Ver. 3. will doe] the Greeke addeth, and heare, (or obey) as is expressed in v. 7. Thus the covenant between God and Israel, was established by mutu∣all and willing consent: albeit they yet knew not the impossibilitie of the Law, which is weak through the flesh, Rom. 8. 3. So in Exod. 19. 8.

Vers. 4. wrote] in a booke, Heb. 9. 19. for the sto∣nie [unspec 4] tables were written by the finger of God him-selfe, Exod. 31. 18. an altar] which represen∣ted God, the first and chiefe party in the covenant. pillars] or, statues; the Gr. translateth them stones: and pillars were wont to be of stones erected, Gen. 28. 18. 22. and 31. 45. and 35. 14. accor∣ding to] or, for the twelve tribes; that is, to represent them, (the other party in the Covenant) and their hard stony nature: as the tables of stone, signified their stony hearts, 2 Cor. 3. 3. 14. See Exod. 31. 1••.

Vers. 5. the yong men] that is, the first borne (as the Chaldee translateth) which were priests or sacrifi∣cers, untill the Levites (taken in stead of the first-borne of Israel, Numb. 3. 41.) had the priesthood in their tribe. And the Hebrew word doth not al∣waies signifie men yong in yeers, but fit for service or ministerie to their elders: so Iesus the servant of Moses, and other such servants, are often called yong men, Exod. 33. 11. Gen. 14. 24. & 22. 3. 2 Sam. 18. 15. 1 King. 20. 14. of peace-offerings] Gr. of salvation. By these two sorts of sacrifices, (where∣of see Lev. 1. and 3. chap.) the sanctification of the people was testified, who by the death of Christ (whom these sacrifices did figure out) presented themselves wholly to God, as obedient servants; and shewed thankfulnesse for the peace and salva∣tion, which through him they had obtained, Rom. 12. 1. 2. Heb. 13. 15. See also the notes on Exod. 19. 10. bullocks] and other beasts; as the A∣postle testifieth, of bullocks, and of goats, Heb. 9. 19.

but the one is here named as principall.

Vers. 6. on the altar] and so on the booke, Heb. 9. 19 [unspec 6] which as it seemeth, was laid on the altar, to bee sanctified thereby.

Vers. 7. and obey] or, heare hearken unto: that is, [unspec 7] g〈…〉〈…〉y learne and obey: See the notes on Exo∣dus 4. 31.

Vers. 8. on the people] which may be meant of the twelve pillars set up to represent the people, vers. 4. [unspec] Howbeit the Chaldee paraphrase saith, he sprinkled it on the Altar, to make propitiation for the people. Thus the first covenant (or testament) was not dedicated without blood, (as the Apostle observeth in Heb. 9. 18.—23.) and the patternes of heavenly things were purified by the blood of these sacrifices: sig∣nifying that Christ by his death should sanctifie himselfe for his people, and them unto himselfe, by the blood of a better testament, Iohn 17. 19. Heb. 9. 13. 14. 1 Pet. 1. 2. And whereas the sprink∣ling and purifying in the Law, was usually done with water, scarlet, wooll, and hyssope, Levit. 14. 6. 7. the Apostle telleth us, that this here was so done, though Moses nameth them not, Heb. 9. 19. behold, &c.] the Apostle explaineth it thus, This is the blood of the Covenant (or of the Testament,) which God hath commanded unto you, Heb. 9. 20. Thus the Sacrament of the old Testament, confirmed by the blood of beasts, had a resemblance unto the New Testament established upon better promises, and confirmed by the blood of Christ. But that was for workes of the Law: this is for remission of sins, Mat. 26. 28. Heb. 9. 15.

Vers. 10. the God] that is, signes of the glory and [unspec] presence of the God of Israel. For, never man saw God, neither can see him, 1 Tim. 6. 16. Therefore the Chaldee expounds it, The glory of the God of Is∣rael; and the Greeke translateth, they saw the place where the God of Israel stood. of Saphire bricke] Hebrew, bricke of Saphire: whereby is meant, Sa∣phire stone, hewed like bricke, wherewith the place under him was paved. So also the Greeke translateth it. Or, it may be Englished of whitenesse of Saphire, that is, of white Saphire stone: for bricke ••ath the name in Heb. of whitenesse. The Chal∣dee translateth, under the throne of his glory, was, as 〈◊〉〈◊〉 were a worke of precious stone. The Saphire is also mentioned in Ezekiels vision of Gods Throne and glorie, Ezekiel 1. 26. It is a very precious trans∣••atent stone, of the colour of the skie: see Ex∣〈…〉〈…〉s 28. 19. The worke of bricke, might call them 〈◊〉〈◊〉 remember their bricke worke in Egypt, Exo∣dus 1. 14. and 5. 16. 19. from which bondage, God now had brought them, to labour in the heavenly worke of his Law, and the mysteries of ••he same, whereby the throne of his glory should be erected among them, and his Church (which ••s as the footstoole of the Lord, Lam. 2. 1.) should have the foundations laid with Saphires, Esay. 54. ••1. and such should be the polishing of the Saints, Lamentations 4. 7. the body] the Greeke ••nd Chaldee translate, the sight (or semblance) of heaven. And this cleere heavenly appearance ••id see forth the favour of God towards them 〈◊〉〈◊〉 keepe his Covenant: as on the contrary, a darke or cloudy Heaven, is a signe of Gods dis∣pleasure, Ieremy 4. 23. 28. Zeph. 1. 15. It sig∣nified also the cleannesse & puritie, that should be in the people of God. for clearnesse] or, in pu∣ritie.

Vers. 11. the Nobles] or the select; or chosen men, [unspec 11] as the Greeke translateth; meaning those Elders spoken of in verse 9. laid not his hand] that is, hurt or affrighted them not: because they went up by the leave and Word of God, not of their owne temeritie, which was before forbidden, Exodus 19. 21. So the laying of the hand often sig∣nifieth, Nehemiah 13. 21. Psal. 55. 21. so the Chal∣dee translateth, they had not hurt; and the Greeke, not one of them was dismayed (or killed.) did eate, &c.] The Chaldee paraphraseth, they saw the glory of God, and rejoyced in their sacrifices which were accepted; as if they had eaten and drunke. So other of the Hebrewes (as in Elle shemoth rabbah) say, they fed their eyes with the brightnesse of the Maje∣stie (of God.) Christ promising felicitie to his Disciples, sayth they should eate and drinke at his table in his kingdome, Luk. 22. 30.

Verse 12. bee there] that is, continue there. So [unspec 12] 1 Tim. 4. 15 in these things be thou: that is, continue and give thy selfe unto them. So in Ruth 1. 2. Esay 66. 2. Psalme 64. 8. commandement] in Greeke commandements. But Moses often useth this word sigularly, though he speaketh of the Law in ge∣nerall. So the Apostle also, 2 Peter 2. 21. and 3. 2. to teach] to instruct, or confirme in the Law. To this word the Apostle (following the Gr. version) hath reference, when he saith, the Israelites had the giving of the Law, Rom. 9. 4. and the people received (or were taught) the Law, Heb. 7. 11. and the cove∣nant established (or taught) upon better promises, Heb. 8. 6. So that the word implieth a full information and constitution of them & their common wealth by the Law. Herein the Iewes did glorie, Rom. 2. 17. 18.

Vers. 13. Ioshua] in Greek, Iesus: see Exod. 17. 9. [unspec 13] of God] that is, as the Chaldee translateth, on which the glorie of God was revealed. See v. 16.

Vers. 14. Sit] that is, Abide, or Tary, as the [unspec 14] Chaldee translateth: the Greeke saith, be quiet. Hur] of him see Exod. 17. 10. hath matters to doe] or, hath words to speake: that is, hath any questi∣on or controversie. So the Gr. and Chaldee trans∣late it Iudgment or controversie. The Hebr. phrase is, who so is a master of words, (or of matters.)

Vers. 15. a cloud] the signe of Gods presence; [unspec 15] though with terror and obscuritie, 2 Chron. 6. 1. Heb. 12. 18. See also Exod. 19. 9.

Verse 16. dwelt] the Greeke expoundeth it, came [unspec 16] downe upon the mount. six daies] to prepare Mo∣ses for to receive the Lawes; as before he had done the people three daies, Ex. 19. 10. 11. In six daies God made the world, and the seventh he rested, Gen. 2. the same number is here at the giving of the Law; wherein God shewed as great wisdome, as in the making of the world, Psal. 19.

Vers. 17. devouring] or, consuming fire, in Greek, [unspec 17] flaming fire: this was for a terror to the transgres∣sors of his Law, Deut. 4. 24. and hee is no lesse

fearfull under the Gospell, Heb, 12. 28. 29.

Vers. 18. fortie dayes] during which time he did n••ther eat bread, nor drinke water, Deuter. 9. 9. The like number of daies Elias fasted, 1 King. 19. 8. and Christ when hee was to enter upon the mi∣nistery of the Gospell, Matt. 4. 2.

CHAP. XXV.

1, The Lord by Moses teacheth Israel what things they should willingly offer for the making of a Sanctua∣rie, that he might dwell amongst them. 10, The mat∣ter and forme of the Arke. 17, The Covering-mercy-feat thereof, with the Cherubims. 23, The Table for the Shewbread, with the furniture thereof. 31, The golden Candlesticke, with the parts and instruments thereof. 40, All things must bee made according to the patterne shewed in the mount.

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

AND Iehovah spake unto Moses, say∣ing, [unspec 1] Speake unto the sons of Israel, & [unspec 2] let them take for me an offering: of every man whose heart shall make him wil∣ling, ye shall take my offring. And this is the [unspec 3] offering which ye shall take of them; gold, and silver, and brasse. And blew, and purple, [unspec 4] and scarlet, and fine linnen, and goats haire. And Ram skins died red, and Tachash skins, and Shittim wood. Oile for the light, spices [unspec 5] [unspec 6] for anointing oile, and for incense of sweet spices. Beryl stones, & filling stones, for the [unspec 7] [unspec 8] Ephod, and for the Brest plate. And let thē make for me a Sanctuary, and I will dwell a∣mongst them. According to all that I will shew thee, the patterne of the Tabernacle, [unspec 9] and the pattern of all the instruments there∣of, even so shall yee make them. And they shall make an Arke of Shittim wood: two [unspec 10] cubits and an halfe shall be the length therof, and a cubit and a halfe the bredth thereof, & a cubit and an halfe the height thereof. And [unspec 11] thou shalt overlay it with pure gold; within and without shalt thou-overlay it: and thou shalt make upon it a crown of gold round a∣bout. And thou shalt cast for it four rings of gold, and shalt put them in the foure corners [unspec 12] thereof; and two rings shal be in the one side of it, and two rings in the second side. And [unspec 13] thou shalt make bars of Shittim wood, and shalt overlay them with gold. And thou shalt [unspec 14] put, the bars into the rings, by the sides of the Ark, to bear the Ark with them. In the rings [unspec 15] of the Arke shall the bars be: they shall not be removed from it. And thou shalt put into [unspec 16] the Arke the Testimonie which I shall give 〈◊〉〈◊〉 thee. And thou shalt make a Covering∣mercy-seat [unspec 17] of pure gold: two cubits and an halfe shal be the length therof, and a cubit & an halfe the bredth thereof. And thou shalt make two Cherubims of gold: of beaten worke shalt thou make them, at the two ends of the Covering-mercy-seat. And make thou one Cherub on the one end, and o•••• Cherub on the other end: of the Covering∣mercy-seat shal ye make the Cherubims, o•• the two ends thereof. And the Chrubi••e shall stretch forth the wings on high, cove∣ring with their wings over the Covering∣mercy-seat; and their faces shall be one to a∣nother: towards the Covering-mercy-seat shall the faces of the Cherubims bee. And thou shalt put the Covering-mercy-seat u•• on the Arke above, & in the Arke thou sha•••• put the Testimonie which I shall give unto thee. And I will meet with thee there, and I will speake with thee, from above the Co∣vering-mercy-seat, from betweene the two Cherubims, which are upon the Arke of the Testimony, all things which I will comm〈…〉〈…〉 thee, unto the sons of Israel. And thou sha〈…〉〈…〉 make a Table of Shittim wood: two cub〈…〉〈…〉 shall bee the length thereof, and a cubit the bredth thereof, and a cubit and an halfe the height thereof. And thou shalt overlay〈…〉〈…〉 with pure gold, and shalt make thereo〈…〉〈…〉 crowne of gold round about. And thou sha〈…〉〈…〉 make unto it a border of an hand bred〈…〉〈…〉 round about, and thou shalt make a crowne of gold to the border thereof round abov••▪ And thou shalt make for it foure rings of gold, and shalt put the rings in the four cor∣ners which are on the foure feet thereof. O∣ver-against the border shall the rings be, 〈◊〉〈◊〉 places for the bars to beare the table. And thou shalt make the barres of Shittim wood, and shalt overlay them with gold; and the table shall be borne with them. And th〈…〉〈…〉 shalt make the dishes thereof, and the cu〈…〉〈…〉 thereof, and the covers therof, & the bow〈…〉〈…〉 thereof, which shall be to cover withall: 〈◊〉〈◊〉 pure gold shalt thou make them. And th〈…〉〈…〉 shalt set upon the Table Shewbread bef〈…〉〈…〉 me continually. And thou shalt make a C••••∣dlesticke of pure gold: of beaten worke 〈◊〉〈◊〉 the Candlesticke be made; his shaft and 〈◊〉〈◊〉 branch, his bowles, his knops, and 〈◊〉〈◊〉 flowers shall bee of the same▪ And 〈◊〉〈◊〉 branches comming out of the sides of 〈◊〉〈◊〉 three branches of the Candlesticke out 〈◊〉〈◊〉 the one side of it, and three branches of 〈◊〉〈◊〉 Candlesticke out of the second side of 〈◊〉〈◊〉 Three bowles made like almonds, in 〈◊〉〈◊〉 branch, a knop and a flower; and th〈…〉〈…〉

bowles made like almonds, in the other b〈…〉〈…〉h, a knop and a flower: so in the sixe branches that come out of the Candlestick. And in the Candlestick shall be foure bowles made like almonds, his knops & his flowers. And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, to the six branches, that come out of the Candlestick. Their knops & their branches shall be of the same: all of it shall be one beaten worke of pure gold. And thou shalt make the seven lamps thereof: and hee [unspec 37] shal cause the lamps therof to ascend up, and shal cause to give light over against the face of it. And the ••ongs thereof, and the snuffe-dishes [unspec 38] [unspec 39] thereof, shall be of pure gold. Of a ta∣lent of pure gold shall hee make it, with all these vessels. And see that thou make them according to their patterne, which thou wast shewed in the mount.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the 19. Section or Lec∣ture of the Law. See Gen. 6. 9.

TAke for me] or, take unto me, that is, take & give (or bring) unto me. See the notes on Gen. 15. 9. The Gr. translateth, and say thou, take ye unto me first fruits. offring] or, heave offring: an oblation, which was taken up and separated, out of a mans goods; and usually (in the sacrifices) was heaved or lifted up, when it was presented unto the Lord, Exod. 29. 27. but generally the word is used for all things separated and given unto God, even land it selfe, Ezek. 48. 8. 9. 10. 20. The Chaldee translateth it, a separation: so doth the Gr▪ in many places, but here the Greeke is, first-fruits. make him wil∣ling] or, moove him to willingnesse and liberalitie. The Gr. interpreteth it, of all to whom it shall seeme good in their heart. That which is here spoken of the heart, is also said of the spirit▪ Exod. 35. 21. And a like willing offring, was by David and the princes for the matter of the Temple, 1 Chro. 29. 〈◊〉〈◊〉. 5. 9. 14. &c. And so all the ministration of Gods people▪ ought to be of 〈◊〉〈◊〉 ready and willing minde; Ezra 2. 〈◊〉〈◊〉▪ and 3. 5. Neh. 〈◊〉〈◊〉 1. 2. 2 Cor. 8▪ 11. 12.

Ver. 3. and brasse] These three, are the richest, purest, and most glorious metals, they come out of the bowels of the earth, Iob 28. 1. 2. Deut. 8. 9. The scripture useth them to signifie persons, king∣domes, and other things, that are most precious, pure durable▪ I am▪ 4. 2. D••n▪ 2▪ 32. 38. 39. Rev. 1. 20▪ 〈…〉〈…〉 and 19, 10. Prov. 8. 19. Ezek. 40. 3. Zach 〈…〉〈…〉 and 6. 1. And God promising to erect the glorious Church of the Gospell, saith; For brass I will bring gold and for iron silver; and for wood brass, 〈◊〉〈◊〉 〈◊〉〈◊〉 60. 17▪ The Iewes, as R. Menachem upon his place, observe, how no Iron was in the stuffe 〈…〉〈…〉 and doe compare 1 King. 6. 7. where no toole of iron was heard in the house (of Solo∣mon) while it was in building: Iron is often used to signifie warres and hard affliction, Iudg. 4. 3. Dan. 2. 40. and 7 7. 1 King. 8. 51. Psal 107. 10. Howbe∣it for Solomons temple, iron also was prepared, 1 Chron. 29. 2. 7. 2 Chron. 2. 7.

V. 4. Blew] or hyacinth, as the Gr. translateth. Al∣though [unspec 4] the blew, purple, & scarlet here, are colours only, and Moses expresseth not the stuffe coloured: yet Paul affirming that scarlet wooll was used in sprinkling of the blood, Hebr. 9. 19. seemeth to teach that the scarlet spoken of in the Law, was wooll dyed: and the like we may say of the other colours. Thus also the Hebrew Doctors explaine them. The blew spoken of in any place was wooll dyed like the body of the heavens; (that is, skie colour) The purple was wooll died red; and the scarlet was wooll died in scarlet; saith Maimony, in treat. of the Implements of the sanctuary, c. 8. s. 13. The blow was a thing used and worne of Princes and great personages; & the nations clad the images of their gods with it, ••er. 10. 9. Esth. 1. 6. Ezek. 23 6. and 27. 7. 24. The same was also in Solomons tēple, 2 Ch. 2. 7. 14. purple] so we call it of the Gr. porphura: the name of a shel∣fish called the purple; it is like an o••••ter, and hath in it a liquor, which is used to make the purple die of great esteeme, as Plinie sheweth in his nat. hist. b. 9. ch. 36. The Hebr. is Argaman, (and as Ezta wri••eth it after the Chal. manner, Argevan, 2 Ch. 2. 7. 14.) from whence it seemeth the Gr. have borrowed Amorgis, the name of an herbe or reed, which is used to die purple. This also is a Princely colour, and used both for civill and religious honor, Dan. 5. 7. 29. Esth. 8. 15. Ier. 10. 9. Luk. 16. 19. Rev. 18. 12▪ scarlet] or scarlet twise died, as the Heb. tolagnath∣shani, importeth. That which was answerable to this in Solomons▪Temple, is called by another name Carmil, that is, crimson, 2 Chro. 2▪ 7. 14 and 3. 14. but the Greek there and here translateth alike, coccinon, scarlet. This also is a glorious colour, Ier. 4. 30. Lam. 4. 5. Purple and scarlet are put somtime one for another; as, they clothed him with purple, Ma••. 15. 17▪ they put on him a scarlet robe, Mat. 27. 28▪ for which another saith, they put on him a purple r••be, Ioh. 19. 2. These three dyed colours, represented blood of all sorts, and so figured unto the Church, how both themselves and their actions should be washed & dyed in the blood of Christ, into whose death they are baptized, Rev. 1. 5. and 7. 14. Rom. 6. 3. Christ also himselfe, warring against his ene∣mies, appeared in garments died red, and glorious, Esay 63. 1. 2. &c. Rev. 19. 13. So the Gr. & Latines have applyed the purple colour to blood, & bloo∣dy death; as porphureos thanatos, purple death, in Homer, Il. 5. and he vomited his purple soule, that is, his life blood; Uirgil. Aen. 9. and the like fine linnen] or silken woolls A thing w^ch grew in Egypt, called Shesh, Ezek. 27. 7. of which princely clothing was made, Gen. 41. 42. The Greeke and Chaldee translate it Byss: and so the ••tu••fe used in Solo∣mons Temple is called buts, that is, Byss, 2 Chro. 2. 14. and 3. 14. Likewise the Hebrew Doctors say, What place s••ev••r in the Law speaketh of Shesh▪ or of Bad, (a kinde of linnen mentioned in

Exod. 28. 42. 〈◊◊〉〈◊◊〉 flax, and it is byss. Maimony treat. of the Implements of the Sanctuary, c. 8. s. 13. Others put a difference betweene that Byss which Solo∣mon used, and this Shesh, which they thinke was a silken cotten, which Plinie (in his ••at hist. b. 19. ch. 1.) sheweth to grow in Egypt, on a shrub called Xylon or Gossipian: whereof soft and white l〈…〉〈…〉en stuffe was made, whereof the Priests of Egypt de∣lighted to weare. And this linnen Xyl〈…〉〈…〉n, they thinke to be the stuffe that was died blew, purple and scarlet. Byss is also a silken linnen, white, pure, and bright, and hath the name originally of white∣nesse, and signified the graces and justifications of the Saints, Rev. 19. 8. 14. Ezek. 16. 10. haire] whereof a covering was made for the Tabernacle, Exod. 26. 7. 13. The word haire is added also in Greeke: necessarily understood in the Hebrew: see Gen. 42. 33.

Vers. 5. Tachash skinnes] This the Greeke inter∣preters translate, blew (or violet colour) skinnes. The [unspec 5] Tachash was a beast of whose skin fine shooes were made, Ezek. 16. 10. and save there, no mention is made in Scripture of this beast, but in this historie of the Tabernacle, whose upper covering was made of the skins of the Tachash, Exod. 26. 14. Of the Hebrew name seeme to bee derived the Ger∣mane Tachs, and Latine Taxo, which wee English the badger, but the Iewes hold it to be a clean beast, which our badger by Moses Law is not, neither are badgers skins used for shooes as the Tachas. Shittim] or, wood of the Shittah tree, mentioned in Esa. 41. 19. which is thought to be a kind of Cedar tree. It is nor found in scripture, save in this histo∣rie of the Tabernacle, and that prophesie of Esay, where it is shewed to be of speciall use & account. The Greeke usually translateth it Aspeta, that is, wood which never rotteth. The wood in Solomons Temple was of Cedar. 1 King. 6. 9. 10. Of it the Heb. Doctors write thus; Solomon the Prophet said, How fair is the house of the sanctuarie of the Lord, w^ch is builde by my hands of Cedar wood: but fairer shal be the house of the sanctuary, which shall be builded in the dayes of the King Christ; the beames whereof shall be of the Cedars that are in the garden of Eden [in Para∣dise.] Thargum in Can. 1. 17.

Ver. 6. light] or, lig〈…〉〈…〉; that is, the Candle stocke, [unspec 6] 〈◊〉〈◊〉. 27. 20, incense of sweet spices] that is, 〈◊〉〈◊〉: or, sweet spices for incense. The Greek translateth, for the composition of incense.

Vers. 7. 〈◊〉〈◊〉] so also the Chaldee translates it: see the notes on Ex. 28. 9. 20. filling stones] Heb. [unspec 7] 〈◊〉〈◊〉 of 〈◊〉〈◊〉 th〈…〉〈…〉, stones to be ••ei in, and where∣with the 〈◊〉〈◊〉 places in the gold upon the B∣phod were filled up ••ee Exod, 28. 27. 20.

Vers. 8. 〈◊〉〈◊〉 them make] The Greeke changeth the person, And tho•• shalt make me a sanctuary, and [unspec 8] I well be 〈◊◊〉〈◊◊〉 y••••. This was the maine end of all, and to this, all 〈◊〉〈◊〉 particulars are to be re〈…〉〈…〉ed and by it opened For this sanctuary (as Solomons Temple afterward) was a place of prayer and pub∣〈…〉〈…〉 〈…〉〈…〉ice of God, M••t. 〈◊◊〉〈◊◊〉 Lev. 17. 3. 6. and 〈◊〉〈◊〉 〈…〉〈…〉ed the Church, 〈◊〉〈◊〉 habitation of 〈◊〉〈◊〉 the Spirit, 2 Cor. 6. 〈◊〉〈◊〉. Ep〈…〉〈…〉s. 〈◊〉〈◊〉. 〈◊〉〈◊〉▪-〈◊〉〈◊〉. Re〈…〉〈…〉 〈◊◊〉〈◊◊〉. and was a visible signe of Gods pre∣sence with, and protection of his people, Lev. 26. 11. 12. Ezek. 37. 26. 27. 1 King. 6. 12. 13. and of lea∣ding them into heavenly glory; for as the high Priest entred into the Tabernacle and through the veile into the most holy place, where God dwelt: so Christ (& we by him) entred through the veile of his flesh into very heaven, as the Apostle open∣eth it, in Heb. 9. and 10. cha. And so this sanctuary is to be applyed as a type, first unto Christs person, Heb. 8. 2. and 9. 11. 12. Ioh. 2. 19. 21. then to every Christian man, 1 Cor. 6. 19. and Church, both par∣ticular, Heb. 3. 6. 1 Tim. 3. 15. and universall, Heb. 10. 21. And by reason of this divers & large signifi∣cation, so many sundry things about this sanctuary are set downe by Moses, and sundry wayes ap∣plied by the Prophets and Apostles. This san∣ctuary though made of the most glorious things on earth, is yet called but a worldly sanctuary, & was a similitude of the true, not made with hāds: Heb. 9. 1. 24. dwell] This was the greatest signe of Gods grace to wards his people; whiles Christ ha∣ving reconciled them to his father, dwelleth in their hearts by faith, Ephes. 3. 17. and they are the habitation of God by the spirit, Ephes. 1. 22. Ther∣fore this favour is often mentioned, Exod. 29. 45. 46. Lev. 26. 12. Numb. 35. 34. Zach. 2. 10. and 8. 3. 2 Cor. 6. 16. Rev. 21. 2. 3.

Vers. 9. Tabernacle] or, Habitacle, Dwelling place: for of Gods dwelling aforesaid, it hath the name. Therefore the patterne hereof, fignifieth properly the frame or disposition of a building, like which an edifice is made. And as the patterne of this house and of all the implements, was given by God to Moses: even so had Solomon a patterne of the house which he builded, and of all things belong∣ing thereunto, 1 Chron. 28. 11. 12. 18. 19. See more in v. 40.

Verse 10. they shall] the Greeke translateth, 〈◊〉〈◊〉 shalt make; even as in the verse following, and af∣ter, God saith to him, thou shalt: because the over-sight of all the worke, lay upon Moses. In Verse 39. it is said, he shall make, where the Greeke a∣gaine saith, thou shalt. an Arke] or Coffer, in Hebrew Aron, which differeth in name (as in use) from the Arke, that Noe made, Gen. 6. 14. The Apostles in Greeke call them both by one name, Hebrewes 9. 4. and 11. 7. and here the Greeke version addeth, the Arke of the Testimony. This was made to lay up the Tables of the Cove∣nant of God therein, verse 16. and for God to 〈◊〉〈◊〉 betweene the Cherubims upon the covering mercy feat that was thereon: vers. 22. So it was visible signe of Gods gracious presence with his people in Christ: therefore is it the first and ch••••∣fest of all the holy things, and for it principally was the Tabernacle made Exod. 26. 33. and 40. 18. 21. and it sanctified the Tent and house wherein it rested; as Solomon said the places 〈◊〉〈◊〉 holy where into the Arke of the Lord hath come, 2 Chron. 8. 11. Yet was it but the furniture of a worldly Sanctu∣ary, Hebrewes 9. 1. are under the Gospell to be done away, and forgetten, that men shall say to m〈…〉〈…〉, the Arke of the Covenant of the Lord, Ier. 3. 16. albert mystically it is mentioned in the Church of

the new Testament, as is also the Tabernacle, Rev. 11. 19. and 21. 3. Among the Gentiles there was an imitation of these things, when they caried the mysteries of their gods in coffers; L. Apul. de Asin. our. l. 11. & Alb. Tibull. Et levis occultis conscia Cista sacris. Shittins] or, Cedar wood: in the Greek, wood incorruptible. a cubit] that is, a foot and an halfe, or six handbredths, see Gen. 6. 15.

Vers. 11. a crowne] or, border: which was both for ornament, and for the close fastning of the co∣ver [unspec 11] of the Arke, which was as large as the arke it selfe, vers. 17. The Greeke interpreteth golden writhen waves round about. So in ver. 24.

Vers. 12. shalt put] Hebr. shalt give.

Vers. 13. barres] or staves, to cary it with: verse [unspec 12] [unspec 13] 14. the Greeke calleth them bearers.

Vers. 14. to beare the Arke,] this none might doe but the Levites, and upon their shoulders: [unspec 14] Numb. 7. 9. 2 Chron. 35. 3. When David faul∣ted herein, and set the Arke upon a wagon; the Lord shewed his wrath in killing Vzza: see 1 Chr. 13. 7. 10. 11. and 15. 12. 15.

Vers. 15. not be removed] this caution was, left the Levites should thinke themselves discharged [unspec 15] at any time from bearing Gods Ark; therfore even in Solomons Temple, the barres were left in their places, but with their ends out, to bee seene, 1 Kings 8. 8. The Hebrew cannons say, when they beare the Arke upon their shoulders, they beare it with their faces one towards another, and their after parts outward, and their faces inward. And they are warned, that they pull not the barres out of the ring••, &c. Maimony, treat. of the Instruments of the Sanctuary, ch. 2. Sect. 13.

Vers. 16. the Testimonie] in Greeke, the Testimo∣nies, [unspec] that is, the two tables of stone, whereon the Law or ten commandements were written, which were a testimony of the Covenant betweene God and the people, and should testifie against them if they kept it not; as Moses sheweth for the booke of the Law, Deut. 31. 26. Hereupon those tables are called the tables of the Testimony, Exod. 31. 18. and the arke into which they were put, the Arke of the Testimony, Exod. 25. 22. neither was there any thing in the Ark but they, 1 Kin. 8. 9. and the Tabemacle wherein the Arke was placed, is called the Tabernacle of the Testimony, Exod. 38. 21. Act. 7. 14. So elsewhere, the booke of the Law is called the Testimony, 2 King. 11. 12. and the Gospell of Christ hath the same name, 1 Cor. 2. 1. 2 Tim. 1. 8. Likewise because on those Tables, the words of the Covenant were written, Exod. 34. 28. therefore they were called, the tables of the Covenant, Deut. 9. 9. 11. 1••, and the Arke that they were put into, the Ark〈…〉〈…〉 〈◊〉〈◊〉 Covenant, Num. 10. 33. Heb. 9. 4.

Ver••. 〈◊〉〈◊〉 a covering mercie-seat] named in He∣brew 〈◊〉〈◊〉, which hath the signification of co∣vering 〈◊〉〈◊〉 〈…〉〈…〉stering over, Gen. 6. 14. and is com∣monly 〈◊〉〈◊〉 the mercifull covering, and propi∣tiation of 〈…〉〈…〉nes, Psal. 65. ••4. Whereupon this is translated in Greeke, and with the allowance of the holy Ghost, hilusterion, Hebr. 9. 5. that is, a 〈◊〉〈◊〉, or mercy 〈◊〉〈◊〉. And the Greeke version 〈◊〉〈◊〉 addeth hilasterion ••pithema, that is, a propitia∣torie covering: and it is by the Apostle applyed to Christ, called Gods hilasterion, or propitiatorie, through faith in his blood, to declare (Gods) justice, for the remession of sinnes that are past, Rom. 3. 25. he is the propitiation for our sinns, 1 Iohn 2 2. So this mercie-seat on which God did sit betweene the wings of the Cherubims, was a figure of Christ, by whom our transgressions of the Law are forgiven and covered.

Vers. 18. Cherubims] or Cherubs. See Gen. 3. [unspec 18] 24. We keepe the Hebr. name, following the Apo∣stle, who also keepeth the same name in Gr. Heb. 9. 5. where he calleth them Cherubims of glorie. The name Cherub, is neer unto Rechub, a charet, used to ride upon: and God is said to ride upon the Cherub, Psal. 18. 11. and to sit upon the Cherubims. Psa. 80. 2. and the Cherubims in Solomons Temple are called a charet, 1 Chron. 28. 18. The use of these was to cover or overshadow the mercy-seat, w^th their wings, Ex. 25. 20. as they were made of it, v. 19. and from this seat God used to speak unto Moses, v. 22. Num. 7. 89. These being of the similitudes of heavenly things, Heb. 9. 23. may diversly be applied: unto Christ, whose mediation was signified by this mer∣cy-seat; and to the Ministers of God, both the An∣gels in heaven, Gods fiery charets, 2 Kin. 6. 17. Psal. 68. 18. whose service he useth for his honor, & to attend upon Christ, and upon his Church, into whose mysteries they desire to looke, Heb. 1. 6. 14. 1 Pet. 1. 12. and his Ministers also on earth. For Kings are called by the names of Cherubs, Ezek. 28. 14. and the foure living creatures with eyes & wings, Rev. 4. 6. 8. (w^ch by comparison with Eze〈…〉〈…〉. 1. 5. 6. 10. and 10. 1. 14. 20. were Cherubims,) are of them that are redeemed unto God by the blood of Christ, Rev. 5. 8. 9. 10. & so distinguished from hea∣venly Angels, Rev. 5. 11. These with heavenly af∣fections looking into the law and Christ the mer∣cy-seat, are such as on whom he also rideth by the preaching of the Gospel, Ps. 45. 5. Act. 9. 15. But the chiefe significatiō of the Cherubs here, respecteth Christ himselfe, the Mercy-seat, of which they were made on the two ends thereof, v. 19. And to this glorious seat where Gods presence with his Church was manifested, the throne of God is answe∣rable, in the Christian Church, in the presence of which throne his people are, and serve him day and night in his Temple, Rev. 7. 15. 17. and 4. 2. 4. 5. 6. and 8. 3. and 16. 17. and 21. 3. 5. and 22. 1. compared with Ier. 3. 17. Psal. 80. 2. of beaten worke] that is, of whole peeces beaten out with the hammer. The like is said of the Candlesticke, vers. 31. 36. and of the Trumpets, Numb. 10. 2. The Gr. translateth it, turned worke.

Vers. 20. shall stretch] Hebrew, shall be stretching [unspec 20] (or spreading) covering or shadowing; as the Greeke, which the Apostlefolloweth, doth trans∣late, Hebrewes 9. 5. This word is used for pro∣tection and defence from evil••, Psal. 91. 4. & 140. 8. Exod. 33. 22. and the King of Tyrusis is called an anointed Cherub, that covered (or protected.) Ezek. 28. 14. This here being (as is foreshewed) a fi∣gure of Christ: the protecting Cherubs, may sig∣nifie his kingdome, ps. 99. 1. the mercy seat which

they covered, his priesthood, Rom. 3. 25. and the voice which spake from the fame, his prophesie, Numb. 7. 89. Heb. 1. 1. 2. Iudg. 20. ••7. one to another] Hebr. man to his brother.

Ver. 22. will meet] or will convene, at set times, and [unspec 22] to appoint and order things for the Church; as the words following do explaine. Hereupon the Ta∣bernacle wherein this Arke was, had the name, the Tabernacle of Meeting (or of the Congregation) where I will meet with thee, Exod. 30. 36. The Chaldee translateth, I will appoint my word to thee there: the Greeke, I will be knowne to thee from thence. So this was the sign of Gods presence with, and direction of his Church, as before is noted on ver. 18. The Hebrew Doctors say, that the heart of man is answe∣rable to the Most holy place of the Sanctuarie, wherein was the Arke, and the Covering-mercy-seat, and the Cherubims: whereby wee are taught, that as in the Sanctuary Gods Majestie (Shecinah) dwelled because there was the Arke, and the Tables, & the Cherubims; so the heart of man, it is meet that a place be made there for the divine Majestie to dwell in; and that it bee the Holy of Holies. R. Elias, in Sepher reshith chocmah, treat. of Holinesse, chap 7. fol. 219.

Vers. 25. a border] or closure, that is, a border to [unspec 25] fasten the feet of the table together.

Vers. 27. places] Hebrew, houses. [unspec 27] [unspec 29]

Vers. 29. dishes] or chargers, wherein the bread was set on the table. Of such there is also mentio∣ned in Num. 7. 13. 84. made of silver for other use. cups] or dishes; for incense to be put in, as ap∣peareth by numb. 7. 14. and incense was with the shewbread, as is manifest by Lev. 24. 7. They have their name in Hebrew Cappoth of being hollow, like the hollow of the hand, or as a spoone: where∣upon some translate them speones. The Hebr. say, there were two of these cups, in each whereof was an handfull of incense: and they had verges at the bottome, that they might rest upon the table; and they were set beside the two rewes of bread. Mai∣mony in Misneh, treat of the Daily sacrifices, cha. 5. sect. 2. covers therof, and bowles therof] or (as the Hebr. Doctors understand it) props thereof, and pipes thereof. In the first sense, we may take these to bee for covering the bread in the dishes, and the in∣cense in the cups: & so it accordeth with the words following, to cover withall. And that not the latter of these two, were to cover with, but the former al∣so appeareth by Numb. 4. 7. And in relating this, Moses changeth the order of these words, saying, in Ex. 37. 16. the bowles thereof, & the covers thereof. In the latter sense, these served for the bread only; which the Hebrewes explaine thus; Kesothaiu (which we English the covers thereof) were (Seni∣phi••) props; Menakkijothaiu (which we English the bowles thereof,) were (Kanim) reeds, There were foure props of gold, that stayed up (the bread) two for the one rew, and one for the other rew: and 28. reeds (of gold) which were as halfe a 〈◊〉〈◊〉 reed (or pipe:) fourteene for one rew, and fourteen for the other. They set one cake 〈…〉〈…〉betable, & after put upon it three reedes (or halfe 〈◊〉〈◊〉:) & upō the reeds another cake, & after that again 〈◊〉〈◊〉 reeds: & upon the 〈◊〉〈◊〉 third cake, and after that the 〈◊〉〈◊〉, upon them the fourth cake, and them three reeds: upon them the fift cake, and then two reeds, and upon those two reedes the sixt cake. Thalmud Bab. in Menacoth, Chap. 11. and Rambam (or Maimony) is his exposition on the same. The like R. Solomon Iarchi on Exod. 25. noteth; save that he differeth in the names, saying of the first, Kesothaiu, that they were like halfe reeds, hollow made of gold, upon which the bread was set, and they divided one cake from another that aire might gather betweene them, that they might not mould (or putrifie.) Menakkijothaiu, which the Chaldee calleth the measures thereof (hee saith) were props like stakes of gold, standing on the ground, and they reached higher than the table, so high as the rewes of bread, and were forked (or notched) with five forkes one above another; and the ends of the reeds which were betweene every cake stayed upon those forkes, that the weight of the upper cakes might not be too heavie for the neather, and breake them. The reason hereof was, for that the table (as Mo∣ses sheweth in verse 23. was but one cubit (that is, sixe handbreadths) broad, and two cubics long. and every of the twelve cakes, (as the Hebrewes write) was tenne hand-breadths long, and five broad; and they set the length of the cakes on the breadth of the table. Thalmud in Menacoth, Chapter 11. So the ends of the cakes hanging over, were stayed up by those props. The Greeke, for Covers transla∣teth Spondeia, that is, vessells to poure out with: and bowles they cal Kuathoi, cups, Of these there is men∣tion also in Numb. 4. 7. 1 Chro. 28. 17. and Ier. 52. 16. to cover withall] or with which they shall cover; to wit, the table, and furnish it: or, the cakes and the incense. The originall word signifieth also to poure out; and so the Greeke trans∣lateth, with which thou shalt poure out, (Speiseis) as before the Greeke called the Covers Spondeia, pour∣ing vessells: but of such I know no use at this table. pure gold] whereupon the table is also called the pure table, Levit. 24. 6.

Verse 30. Shew-bread] in Hebrew called bread of faces, or of presence; because they were to bee set before the face, or in the presence of God con∣tinually. The Hebrew Doctors give also another reason, because every cake was made square, and so had as it were many faces. The length of every cake (they say) was ten hard-breaths, and the breadth five hand-breaths, and the height seven fingers. Ma∣mony treat. of the Daily sacrifices; C. 5. S. 9. The holy Ghost in Gr. calleth it bread of proposition, Mar. 1. 26. & in a contrary order, the proposition of bread (or of cakes) Heb. 9. 2. that is, with us, Shew-bread; which did shew & present themselves to the Lord upon the table in stead of Israel. For there were made every weeke twelve cakes, according to the number of the 12. tribes of Israel; to make every cake was take two tenth deales of an Epha, or bushd of fine flowre; these, with pure incense were see every Sabbath new upon the table, in two rewes, six 〈◊〉〈◊〉 a rew; and the old bread was then taken away and eaten by the priests: see Lev. 24. 5. 9. with the anno∣tations there. As the Ark signified the presence of God in his Church, so this table with the twelve cakes, signified the multitude of the faithfull presented unto God in his Church, as upon

a pure table, continually serving him: made by faith and holinesse, as fine cakes; and by the medi∣ation of Christ as by incense, made a sweet odour unto God, Acts 26. 7. 1 Cor. 5. 7. 2. Cor. 5. 15. It may also signifie the spirituall repast which the Church hath from and before God, who feedeth them with Christ the bread of life, whose offering, of himselfe, was a sweet odour to God for his Church, before whom the Lord furnisheth a table, Ioh. 6. 32. 33. 35. Ephes. 5. 2. Psal. 23. 5.

Vers. 31. Candlesticke] or Light-vessell: called the candlesticke of light, Exod. 35. 14. pure gold] whereupon it is called the pure candlesticke, Levit. 24. 4. Exod. 31. 8. beaton-worke] of one whole peece beaten with the hammer, and this was of a talent of gold, vers. 36. 39. branch] that is, branches, as the Greeke translateth; and the next verse manifesteth. bowles] or cups, as Gen. 44. 2. so named of the forme or fashion. flowers] in Greeke lilies. So R. Menachem on this place saith, that the flowers were lilies: and noteth from ancient Rabbines, 42. particulars in the Candlesticke, 22. bowles, 11. knops, and 9. flowers; which num∣ber he would have observed as mysticall. As the Arke signified Gods presence, and the Table with shewbread, the Church standing before him: so this Candlesticke signified his Law, in the light whereof his people doe serve him, Psal. 119. 105. Pro. 6. 23. 2 Pet. 1. 19. And the sundry branches, bowles, knops, and flowers, shew the varietie of things, and of delivering them in the Scripture; some easie, some hard to be understood, 2 Pet. 3. 16. some histories, some prophesies, some parables; &c.

Vers. 33. made like almonds] the Chaldee trans∣lateth, figured; and the Greeke, figured with al∣mond-nuts: and this some referre to those also which follow, the knop, and the flower, as if they had that forme. The Almond tree hath the name in Hebrew, of hastie bringing forth blossomes and fruit: and God likeneth the hastie performance of his word unto It, Ier. 1. 11. 12. So Aarons rod mi∣raculously bare almonds, Num. 17. 8.

Vers. 37. seven lamps] or, the lamps thereof seven: which figured the seven spirits (that is, the mani∣fold graces of the Spirit) of God, as is written, there were seven lamps of fire, burning before the throne, which are the seven spirits of God, Revel. 4. 5. be] that is, the priest, as is expressed, Exod. 27. 21. Lev. 24. 3. See the notes there. to ascend] that is, as the Chaldee translateth, to burne: for that the flame ascends upward. So in Exod. 27. 20. But the Greeke version here understands it, of setting the lamps upon the top of the branches of the candle∣sticke•• 〈◊〉〈◊〉 over against the face] that is, right for∣ward; or straight before it: as the like phrase signi∣fie〈…〉〈…〉 Ezek. 1. 9. 12. See also Numb. 8. 2.

Verse. 39. a talene] this is the greatest weight which 〈◊〉〈◊〉 use: it contained three thousand she∣••els; of which were two sorts, common and holy; as is shewed on Gen. 20. 16. This talent, as all o∣ther weights about the Sanctuary, being sacred, was an hundred and twenty pound weight: or three thousand holy shekels. See the notes on Exodus 38. 24. 26.

Vers. 40. that thou make] or, and make, to wit, all [unspec 40] these things mentioned in this Chapter, and those which follow: as the Apostle expoundeth it, see that thou make all things according, &c. Heb. 8. 5. And of tentimes, things set downe in this manner, are expounded universally; as 2 Chron 6. 30. thou one∣ly knowest the heart of the sonnes of men, that is, of all the sonnes of men, 1 King. 8. 39. So, the word shall be established, Deuter. 19. 15. that is, every word, 2 Cor. 13. 1. and till I put thine enemies, Psal. 110. 1. that is, all of them, 1 Cor. 15. 25. as wee for give our debtors, Matth. 6. 12. that is, every one indebted to us, Luk. 11. 4. and many the like. patterne] in Greeke type: hereupon the Apostle noteth, that the priests of Israel, served unto the example and sha∣dow of heavenly things, Hebr. 8. 5. So all this glori∣ous furniture of the Tabernacle, was not for world∣ly pompe, but for spirituall mysterie of heavenly graces, which should be injoyed by Christ; where∣of see Revel. 4. and 21. chapters. Neither might Moses alter the matter, forme, or fashion, of any particular, from the patterne shewed him; but was strictly bound unto it, and so did observe it, Exo∣dus 39. 42. 43.

CHAP. XXVI.

1, God commandeth to make a Tabernacle, with ten curtaines embroidered. 7, And a Tent over it of ele∣ven certaines of Goats haire. 14, And a covering for the Tent, of Rams skinnes, and a covering of Tachash skinnes. 15. The boards of the Tabernacle, of Shittim wood. 19, The sockets of silver. 26, The bars of Shit∣tim wood. 31, The embroidered vesle betweene the most holy place, and the holy. 36, The hanging vesle for the doore.

AND thou shalt make the Tabernacle [unspec 1] with ten curtaines of fine linnen twi∣ned, and blew, and purple, and scar∣let: with Cherubims, the worke of a cun∣ning workeman, shalt thou make them. The [unspec 2] length of one curtaine shall be eight and twenty cubits, and the bredth foure cubits, of one curtaine: one measure shall be for all the curtaines. Five curtaines shall be coupled [unspec 3] together, one to another, and five curtaines coupled together one to another. And thou shalt make loopes of blew upon the edge of [unspec 4] the one curtaine, from the selvedge in the coupling; & so shalt thou make in the utter∣most edge of the curtaine, in the second coupling. Fiftie loopes shalt thou make in [unspec 5] the one curtaine, and fiftie loopes shalt thou make in the selvedge of the curtaine, which is in the second coupling, the loopes being one right over against another. And thou [unspec 6] shalt make fiftie taches of gold, and shalt couple together the curtaines, one unto ano∣ther,

with the taches; and it shall bee one Tabernacle. And thou shalt make curtaines [unspec 7] of go〈…〉〈…〉 〈◊〉〈◊〉, for a Tent over the Taberna∣cle: eleven curtaines shalt thou make them. The length of one curtaine shall be thirtie cu∣••its, [unspec] and the bredth foure cubits, of one cur∣taine: one measure shall be for the eleven cur∣taines. And thou shalt couple together five curtaines by themselves, and sixe curtaines [unspec 9] by themselves, and shalt double the sixt cur∣taine in the forefront of the Tent. And thou [unspec 10] shalt make fiftie loopes on the edge of the one curtaine, the outmost in the coupling, and fiftie loopes on the edge of the curtaine of the second coupling. And thou shalt make [unspec 11] fiftie taches of brasse, & shalt put the taches into the loops, and shalt couple together the Tent, and it shall be one. And the overplus [unspec 12] that remaineth of the curtaines of the Tent, the halfe curtaine that remaineth shall hang over, on the backe sides of the Tabernacle. And a cubit on this side, and a cubit on that [unspec 13] side, in the remainder in the length of the curtaines of the tent, it shall bee hanging o∣ver on the sides of the Tabernacle, on this side and on that side, to cover it. And thou [unspec 14] shalt make a covering for the tent, of Rams skins died red, and a covering of Tachash skins above. And thou shalt make boards for [unspec 15] the Tabernacle, of Shittim wood, standing up. Ten cubits shall be the length of a board, [unspec 16] and a cubit and halfe a cubit the bredth of one board. Two tenons for one board, set [unspec 17] in order one against another: so shalt thou make for all the boards of the Tabernacle. And thou shalt make the boards for the Ta∣bernacle, [unspec 18] twenty boards for the South ••••de Southward▪ And fo••••ie sockets of silver shalt [unspec 19] thou make under the twenty boards; two 〈…〉〈…〉 unde•• one board for his two tenons, and two sockets under another 〈◊〉〈◊〉 for his 〈…〉〈…〉. And for the second side of the [unspec 20] 〈…〉〈…〉, on the North side, twenty 〈…〉〈…〉. And the•• fortie socke••s of silver∣〈…〉〈…〉 [unspec 21] 〈…〉〈…〉 one ••••ard, and two soc∣〈…〉〈…〉 another board. And for the sides [unspec 22] of the 〈◊◊〉〈◊◊〉 thou shalt ••ake 〈…〉〈…〉▪ And two boards shalt thou make [unspec 23] for th〈…〉〈…〉 of the 〈◊〉〈◊〉, in the two sides▪ And they shall be equally joyned be∣〈…〉〈…〉 [unspec 24] 〈…〉〈…〉 shall bee perfectly 〈…〉〈…〉 the he••d of it▪ unto one ring: so 〈…〉〈…〉 before them ••oth▪ they shall bee for 〈…〉〈…〉. And they sh••ll bee eight [unspec 25] 〈…〉〈…〉 and th•••••• 〈…〉〈…〉 of silver sixteene 〈…〉〈…〉 two so•••••• 〈…〉〈…〉 board, and 〈…〉〈…〉 under another board▪ And thou [unspec 26] shalt make barres of Shittim wood: five for the boards of the one side of the Taberna∣cle. And five barres for the boards of the se∣cond [unspec] side of the Tabernacle: and five barres for the boards of the side of the Tabernacle, for the two sides Seaward. And the mid〈…〉〈…〉 [unspec] barre in the mids of the boards, reaching from end to end. And thou shalt overlay the [unspec] boards with gold, and their rings thou shalt make of gold, places for the barres: and thou shalt overlay the barres with gold. And [unspec] thou shalt reare up the Tabernacle accor∣ding to the right fashion therof, which thou wast shewed in the mount. And thou shalt [unspec] make a veile of blew, and purple, and scarlet, and fine linnen twined; the worke of a cun∣ning workeman: he shall make it with Che∣rubims. And thou shalt hang it upon foure [unspec] pillars of Shittim, overlaid with gold, their hookes shall be of gold; upon the foure soc∣kets of silver. And thou shalt hang the veise [unspec] under the taches, and shalt bring in thither within the veile, the Arke of the Testimo∣nie; and the veile shall divide unto you, be∣tweene the Holy place, and the Holy of ho∣lies. And thou shalt put the Covering-mer∣cie-seat, [unspec] upon the Arke of the Testimony, in the Holy of holies. And thou shalt set the [unspec] Table without the veile; and the Candle∣sticke over against the table, on the side of the Tabernacle, toward the South; and the table thou shalt put on the North side. And thou shalt make an hanging-veile for the doore of the Tent, of blew and purple, and scarlet, and fine linnen twined; the worke of the Embroiderer. And thou shalt make for [unspec] the hanging-veile five pillars of Shittim, and overlay them with gold, their hookes gold, and thou shalt cast for them, five sockets of brasse.

Annotations.

〈◊〉〈◊〉] or Habitacle, which was for the [unspec] foresaid▪ Arke, Table with shew-bread, and C••••dl••sticke to be placed in a figure of the Church, wherein God dwelleth graciously with his people, and inligh〈…〉〈…〉 them with his Law, and the seven spirits which are before his throne. See the anno∣••••tions on the former Chapter▪ twined] or twisted▪ after it was spunne▪ and this was for more strength▪ 〈◊〉〈◊〉. 4. 12. In the Hebrew canons it is said, Wheresoever fine linn••n twisted is spoken of in the 〈◊〉〈◊〉, it must be six•• double thred. Maimony, treat of the 〈…〉〈…〉 of the Sanctuary, chap. 8. Sect. 14. scarlet] or double dy••d scarlet. These colours represented the blood of Christ, and the white

〈…〉〈…〉 bysse,) his justice. and so the vatietie of 〈…〉〈…〉erewith he and his Church is made glo∣rious〈…〉〈…〉he notes on Exod. ••5. 4. Cheru∣〈…〉〈…〉] that is, as the Chaldee explaineth it, figures of 〈…〉〈…〉▪ signifying heavenly affections in Christ a〈…〉〈…〉 his Church, and the Angels ministers 〈◊〉〈◊〉 and about them: See Exod. 25. 18. cun∣〈…〉〈…〉] or exquisite craftsman; that skilfully deviseth, and curiously worketh in any Arte, Ex∣od. 35. 〈◊〉〈◊〉. 33. 2 Chro. 26. 15. The Chaldee translateth it Craftsman; the Greeke, Weaver: of which there is also mention in this worke of the Tabernacle, Exod. 35. 35. and 39. 22. The He∣brew Doctors put a difference betweene this cun∣ning worke••a••, and the embroiderer, in verse 36. Wheresoever it is said in the Law, THE WORKE OF THE EMBROIDERER, that is, when the figures which are made in the weaving, are seene but on the one side; but THE WORKE OF THE CVN∣NING WORKEMAN, is, when the figures are seene on both sides, before and after. Maimony, in 〈◊〉〈◊〉. of the Implements of the Sanctuarie, chap. 8. Sect. 15. The veile of the most holy place being of this cunning workemanship, verse 31. sheweth that both sides were wrought alike.

Vers. 2▪ cubits] Hebr. by cubit, that is, measu∣ring by the Cubit, which is sixe hand-breadths, or a foot and a halfe. of one] which may bee un∣derstood of every one, as in 2 Chron. 9. 16. one shield, it for every shield. Or, as the Greeke here transla∣teth, the curtai•••••• shall be one▪

Vers. 3. one to anoth••••] Hebr. woman to her sister, which He••••aisme, the Chaldee also translateth one 〈◊〉〈◊〉 another; and the Greeke giveth the like sense, and Moses himselfe so explaineth it in Exod. 36. 10. 12. where he saith one 〈◊〉〈◊〉. So after in verse 5. and 17. This signified the union of persons and of g••••••es in the Church, by the Spirit, Ephes. 4. 3. 4. 5. 6. 1 Cor. 12. 4. 5. 6. 12. 13. for, in Christ all the building 〈◊〉〈◊〉 coupled together, groweth unto an ho∣ly Temple in the Lord, Ephes. 2. 21. 22. and 4. 16.

Ver••. 4. ••dge] Hebr. lip. So in vers. 10. the one] or, the first curtaine. so in verse 5. So one is used for the first, G〈…〉〈…〉. 1. 5. second coupling] or, cou∣pling of the 〈…〉〈…〉 so in verse 5.

Vers. 5. being one▪ right ove•• against another] or, ••eceiving one to another, & so holding by the taches, one curtaine to another. But both the Greeke and Chaldee version favoureth the first exposition.

Vers. 6. one Tabernacle] or the Habitacle shall bee 〈…〉〈…〉 is said for the Tent, verse 〈◊〉〈◊〉. How∣••••••••, because of the distinction by the veise, there were after a sort two Tabernacles, and so the Apo∣s••••e speaketh of the first, called the Holy, and after the second 〈◊〉〈◊〉, 〈◊〉〈◊〉 Tabernacle called the Holy of holies, 〈…〉〈…〉▪ As the golden taches, clasped in the blew▪ (o•• heaven-coloured) loopes, made the ten 〈…〉〈…〉 one Tent: so by faith and love in Christ, the Saints are fastened, & builded together for an ha∣bitation of God through the Spirit, Eph. 2. 22. where∣〈…〉〈…〉 the 〈◊〉〈◊〉 mentioneth the unitie of the Spirit, 〈…〉〈…〉 peace; the ••nit••e of the faith, and our 〈…〉〈…〉 together in love, Ephes: 4. 3. 13. Co••••s. 2▪ 2. 〈◊〉〈◊〉 this is to be for all affaires, both of peace and of warre, Iudges 20. 11.

Vers. 7. a Tent] that is, a Covering, spred over, [unspec 7] so the Greek translateth it a Covering; the Chaldee, an overspreading. See Exod. 40. 6. eleven] wher∣as the embroidered curtaines were but ten, verse 〈◊〉〈◊〉. So these were thirty cubits long, verse 8▪ those but 28. cubits, verse 2. Thus the Covering was larger in length and bredth, then the thing covered. The like may be thought by proportion of the two up∣per Coverings of skins, in verse 14. that they also were larger, the•• this Tent of haire; though for brevity, their sise is not expressed. And that this Goats haire was woven into cloath, appeareth in that it was spunne by women, as the other stuffe, Exod. 35. 26.

Verse 14. Tachash skinnes] in Greeke Violet colour [unspec 14] skinnes, of them see Exod. 25. 5. These three sorts of Coverings served for the safetie of the Tent, and things in the same, from the injurie of the weather: also by these covers and veils, the people were kept from beholding the holy things: as at the re∣moving of the Tent likewise, Num. 4. 5. 15. So they signified the safetie of Gods Church, covered and hid from the injuries of the world, Esa. 4. 6. and 25. 4. Psal. 27. 5. that the S••••ne shall not light on them, nor any heat, Rev. 7. 16▪ and the state of the Church then, which had the mysteries of Christ under shadowes and coverings, now taken away▪ Heb. 10. 1. Therefore the Tabernacle of the Gospell is described without any such veiles or co∣vers, in the open heaven, where the most holy things, even the A••••e of Gods Covenant is to bee seene, Rev. 4 1. 6. and 11. 19. and 21. 2. 3. &c.

Vers. 15. boards] these were to beare up the em∣broidered [unspec 15] curtain••••▪ the Greeke calleth them styles or pillars: and to these, with the silver sockets wher∣on they stood, (verse 19.) the Apostle alludeth, when he calle••ly Gods House and Church, the pil∣lar and stay of the Truth, 1 Tim. 3. 15.

Vers. 17. tenons] called in Hebrew hands, for that [unspec 17] they held fast in the mortai••••es of the sockets. set in order] or, set ladder wise, that is, equally di∣stant one from another, as the sta••es of a ladder.

Vers. 19. sockets] or bases, as the Greeke transla∣teth [unspec 19] them, the 〈…〉〈…〉 grounds that sustained the boards, having hollow mortail•••• for the tenons of the boards to be fastened in. Every one of these sockets, was of a talent of silv••••, 〈…〉〈…〉 an ••••••∣dred and twenty pound weight, 〈…〉〈…〉▪

Vers. 20. twenty boards] and every be and being a [unspec 20] ••••bi•• and an halfe broad, verse ••6▪ 〈…〉〈…〉 of the whole Tabernacle appeareth to be ••0. cubi••s, 〈◊〉〈◊〉 45. foot.

Vers. 22. S〈…〉〈…〉d] that is, 〈◊〉〈◊〉▪ so vers. 27. [unspec 22] See the notes on Gen. 〈◊〉〈◊〉. 8.

Vers. 24. equally joyned] or j〈…〉〈…〉 that [unspec 24] is, joyned alike to the boards that are 〈◊〉〈◊〉 the side, and on the end of the Tabernacle, so fastening them both together. The Hebrew signifieth twin∣ning or twins▪ 〈…〉〈…〉 in this sonse▪ but here, and againe 〈…〉〈…〉 The Chaldee 〈…〉〈…〉∣reth it, disposed (or, 〈◊〉〈◊〉▪) the Greeke, th•••• shall be of equa••••••••e. 〈◊〉〈◊〉] 〈◊〉〈◊〉▪ together. 〈◊〉〈◊〉 perfect∣ly joyned] or equally joyned. The Hebrew▪ though it

differeth in forme, yet is thought to be of like sig∣nifie at 〈…〉〈…〉 with the former, and so the Chaldee 〈◊〉〈◊〉 it as before, and the Greeke varieth but 〈◊〉〈◊〉▪ 〈◊〉〈◊〉, they shall be [exisou] of equalitie beneath▪ and likewise they shall be [isoi] equall at the heads, &c. so in Exod▪ 36. 19.

Vers. 26. ••arres] or, ••af••ers, which were for 〈◊◊〉〈◊◊〉 ••n the boards together. [unspec 26]

Vers. 28. in the mids] This ••ids, seemeth to bee [unspec 28] 〈◊〉〈◊〉 of the length of the boards, not of the thicknesse, as if this barre went through the boards, (which so must needs bee of an extraordi∣nary thicknesse and weight,) but through rings put in the mids of the boards, as the other barres went through rings put in the ends. reaching] or, shooting through▪ of this word, the barre afore-said, hath the name in Hebrew, which signifieth ••••eeing, or speedy passing through.

Vers. 29. places] Hebr. houses, as Exod. 25. 27. [unspec 29] The Greeke explaineth it thus, into which thou shalt bring the barres.

Vers. 30. right fashion] or, just constitution: Hebr. judgement, which the Greeke translateth fashion (or [unspec 30] shape) and Stephen calleth it a type, Acts 7. 44. so it is the same in effect, with Exod. 25. 40.

Vers. 31. of a cunning workeman] that is, wrought (or woven) both sides alike: see the notes on [unspec 31] verse 1. he] that is, the workeman: the Greeke saith as before, thou shalt make. Cherubi••s] that is, as the Chaldee ••••presseth, figures of Cheru∣b〈…〉〈…〉, wrought in the veile.

Vers. 32. hang] Hebrew, give••▪ so verse 33. Shittim] or ••edar, wood that will not rot, Exo∣d•••• [unspec 32] 25. 5.

Vers. 33. of the testimony] that is, of the Tables where on the Law was written, for a testimonie to [unspec 33] Israel, See Exod. 2••. 16. divide] or separate. This was the speciall use of this veile, to de••arre men from entring (yea or seeing) into the most ho∣ly place, or the Arke, Exod. 40. 3. whereby. (as Paul saith) the Holy Ghost signified this▪ that the way into the Holies was not yet manifested, while as the first Ta∣〈…〉〈…〉 had st〈…〉〈…〉g, Heb. 9. 8. that is, the way 〈◊〉〈◊〉 heaven (which the most holy place shadow∣ed,) was not by those legall services; but should be 〈◊〉〈◊〉 ••••to 〈…〉〈…〉n by Christ, first entring there 〈◊〉〈◊〉 his 〈◊〉〈◊〉▪ Heb. 9. 24▪ and 10. 19. Therefore 〈◊〉〈◊〉 this 〈◊〉〈◊〉▪ signified the flesh of Christ, (under 〈…〉〈…〉 was veiled▪) and through 〈…〉〈…〉 death) hee entred himselfe, 〈…〉〈…〉 also for us, to enter into heaven, Heb. 9. 19. 20. To 〈◊〉〈◊〉 this▪ the veile of the Temple (at the death of Christ) was rent in 〈◊〉〈◊〉, 〈…〉〈…〉▪ Matt••▪ ••7. 51. So the cu∣rious embroiderie, and glorious Cherubims of this 〈…〉〈…〉 manifold graces of▪ the Spirit, 〈…〉〈…〉 had in his 〈…〉〈…〉 al∣〈…〉〈…〉 of his Word and Spi∣〈…〉〈…〉▪ which are in 〈…〉〈…〉 understood▪ 〈…〉〈…〉 of Holinesses▪ that 〈…〉〈…〉 most holy place▪ 〈◊◊〉〈◊◊〉 name Christ him∣〈…〉〈…〉 c••••••ed, 〈◊〉〈◊〉▪ 9▪ ••4▪ but 〈◊〉〈◊〉 it figured Heaven, into which Christ is entred in flesh, we also now are by hope, and shall also in our flesh, at his appearing, Heb. 6. 19. 20. and 9. 11. 12. 24. and 10. 19. Ioh. 14. 2. 3. It was also a type of the Churches estate under the Gospell, where∣in without veiles we enjoy the mysteries of Christ, Revel. 4. and 11. 19. This place in Solomons Tem∣ple, was called Debir, that is, the Oracle, (because from thence Gods oracles were heard, Num. 7. 89.) 1 King. 6. 19. where the Chaldee translateth it, the house of propitiations.

Vers. 35. without] signifying that the twelve [unspec] Tribes of Israel, (represented by the Cakes upon that Table, were yet without the open enjoying of the mysteries of the Gospell, Heb. 9. 8. 9. 10. and 10. 19. and 11. 39. 40. and in respect of heaven it selfe, we all in this life, are yet without, and enter in onely by the anker of hope, Heb. 6. 18. 19. 20. 1 Pet. 1. 4. 5. 2 Cor. 5. 1. 2. 3. &c. the south▪ which is the right hand, both in respect of the world, Psal. 89. 13. and of this Tabernacle, where God from the most holy place betweene the Che∣rubims, beheld his people worshipping with their faces towards the West, the type of them on the table, being on the Northside, and the Candle∣sticke of his law burning with the seven lamps of his Spirit on the South side. So the Word, is above the Church.

Vers. 36. an hanging veile] or covering, as the word more properly signifieth. This was another veile, which hung as a doore at the entry of the Tabernacle, through which the priests of the Law went every day to minister in the holy place; but the people might not, Heb. 9. ••2. 6. Shewing also the restraint of the Iewish Chruch, from such bles∣sings as God hath opened unto us in Christ, Heb. 9. 9. 10. &c. and 10. ••9. 20. embroiderer] or, weaver with tinsell worke, who worketh curiously, and with many colours; figuring the variety of graces which God deeketh his Church with, Ezek. 16. 10. Psal. 45. ••5. But the workmanship of this veile, was infe••••ou•• to the former, which had Che∣rubi••••s. See the notes on verse 1.

Vers. 37. ••verlay them] for this in Exod. 36. 38. is said, he overlaid their heads (or chapiters.) brasse] inferiour to the former, which were of sil∣ver, verse 32. The 〈◊〉〈◊〉 things were unto God, the ••ore precious they were, both for stuffe and wo〈…〉〈…〉ship.

CHAP. XXVII.

1, The brazen Altar of Burnt offring, with the ves∣sels thereof. 9, The Court of the Tabernacle inclosed with 〈…〉〈…〉ings and pillars. 18, The measure of the Court. 10, The oile Olive beaten for the Lampe, which the priests trimmed daily.

AND thou shalt make an Altar of 〈◊〉〈◊〉 wood, five cubits the length, and five cubits the bredth; foure squart

shall the Altar be, & three cubits the height 〈…〉〈…〉of. And thou shalt make the hornes of [unspec 2] it upon the foure corners thereof, of the same shall the hornes of it be; and thou shalt overlay it with brasse. And thou shalt make the pannes of it to receive the ashes thereof, [unspec 3] and the shovels of it, and the basons of it, and the flesh-hookes of it, and the fire pannes of it: all the vessels thereof thou shalt make of brasse. And thou shalt make for it a grate [unspec 4] of networke of brasse; and thou shalt make upon the net foure rings of brasse, in the foure utmost parts thereof. And thou shalt put it under the compasse of the Altar be∣neath, [unspec 5] and the net shall be even to the midst of the Altar. And thou shalt make barres [unspec 6] for the Altar, barres of Shittim wood, and shalt overlay them with brasse. And the bars thereof shall be put into the rings: and the [unspec 7] barres shall be upon the two sides of the Al∣tar to beare it. Hollow with boards shalt thou make it, even as he shewed thee in the moun∣taine, [unspec 8] so shall they make it.

And thou shalt make the Court of the Tabernacle for the south side Southward; [unspec 9] Tapestrie hangings for the Court of fine lin∣nen twined, an hundred cubits length, for one side. And the pillars thereof twenty, and [unspec] their sockets twenty, of brasse; the hookes of the pillars and their ••illets of silver. And so [unspec] for the North side in length, tapestrie hang∣ings, of an hundred (cubits) length; and the pillars thereof twenty, and their sockets twenty of brasse, the hookes of the pillars, and their fillets of silver. And for the bredth [unspec] of the court on the Westside, tapestry hang∣ings of fiftie cubits; their pillars tenne, and their sockets tenne. And the bredth of the Court on the East side Eastward, fifty cu∣bits. [unspec] And fifteene cubits the tapestrie-hang∣ings for the side: their pillars three, and their [unspec] sockets three. And for the second side, fif∣teene [unspec] (cubits,) the tapestrie hangings, their pillars three, and their sockets three. And [unspec 16] for the gate of the Court, an hanging-veile, of twenty cubits, of blew, and purple, and scarlet, and fine linnen twined, the worke of the Embroiderer: their pillars foure, and their sockets foure. All the pillars of the Court round about shall be fillet••ed with sil∣ver; [unspec 17] their hookes silver, and their sockets brasse. The length of the Court shall be an [unspec] hundred cubits, and the breadth fifty with fifty; and the height five cubits, of fine lin∣••en twined: and their sockets brasse. All the [unspec] vessels of the Tabernacle, for all the service thereof, and all the pinnes thereof, and all the pinnes of the Court, brasse.

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And thou shalt command the sonnes of [unspec 20] Israel, that they take unto thee, pure oile o∣live, beaten for the Light, to cause the Lampe to ascend up continually. In the [unspec 21] Tent of the Congregation, without the veile, which is before the Testimonie, Aaron and his sonnes shall order it, from evening unto morning, before Iehovah: it shall be a statute for ever▪ unto their generations, on the behalfe of the sonnes of Israel.

Annotations.

ALtar] in Hebrew Mizbeach, in Greeke Thu∣siasterion, [unspec 1] so named of sacrifices offered there∣upon, and it was anointed, dedicated, sanctified to be most holy, that it might sanctifie the gifts offered thereon, and whatsoever touched it should be holy, Numb. 7. 1. 88. Exod. 29. 37. Matth. 23. 19. It is called by the Prophets, Ariel, the Lyon of God: and Harel, the Mountaine of God, Ezek. 43. 15. The Altar and Sacrifice signified Christ, sanctify∣ing himselfe for his Church, and by his mediation sanctifying the daily service of his people, where∣of also the Altar was a publike ••igne, Hebrewes 13. 10-15. Ioh. 17. 19. Esa. 19. 19. 20. Gen. 8. 20. and 12. 7. Shittim] in Gr. incorruptible wood, see Ex. 25. 5. fouresquare] This forme signifieth firmnesse and stabilitie: therefore the heavenly Ierusalem is fouresquare, Rev. 12. 16. so was the fi∣gure of it, Ezek. 48. 20. & the most holy place in the Temple & Tabernacle, 2 Chro. 3. 8. The Altar pro∣phesied of under the Gospel, though it be much lar∣ger, (because the worshippers are increased all over the world,) yet is it also fouresquare, Ezek. 43. 16.

Vers. 2. hornes] which were not onely for orna∣ment, [unspec 2] but to keepe things from falling off the Al∣tar, for the hornes were upward, Ezek. 43. 16. And hornes usually signifying power and might, (Hab. 3. 4. Lam. 2. 3. Ier. 48. 25.) these foure hornes of the Altar, signified the power and glory of Christs Priesthood, for the salvation of his Church, ga∣thered from the foure corners of the earth. brasse] which was strong and durable, for to beare the fire that continually burned upon this Altar: hereby figuring Christs sufferance of Gods wrath and afflictions, without being consumed or over∣come, Ioh. 6. 12. So mountaines of brasse, signifie Gods invincible providenc••, Zach. 6. 1. & Christs brazen feet, Revel. 1. 15. and the man like brasse in Ezek. 40. 3. have like mysterie of strength, and in∣vinciblenesse. See also Iob 40. 18. Mich. 4. 13. So the instruments of the Altar here following.

Vers. 3. sho••els] instruments to take away ashes, [unspec 3] or any filth. Such Hi••am made also in Solomons Temple, 1 King. 7. 40. 45. ••asons] or, bowl••s, in Greeke, vials, these were to hold liquid things,

as the blood of the Sacrifices, &c. So 1 King. 7. 40. Zach. 14. 20. fleshhookes] instruments with teeth, to take flesh out of po••s, &c. 1 Sam. 2. 13. 14. So in 2 Chron. 4. 16. firepannes] wherein coales of fire were put: Englished sometime ce••sers, Levit, 10. 1. and 16. 12. These instruments figured the ministerie of the Word, in the Church of Christ: which serveth to purge the filth and cor∣ruption of the flesh, and to kindle the fire of the spirit, for the pure service of God, Rom. 12. 1. 2. and 15. 16. Zach. 14. ••0. 21.

V. 4. a grate] or, sieve, as the word is Englished in Amos 9. 9. It was a broad plate of brasse with [unspec 4] many▪ little holes, through which ashes and the like things might fall: and served as an hearth for the fire to burne upon.

Vers. 5. put it] that is, the gra•••• or net foremen∣tioned: the Greeke translateth, put them, meaning [unspec 5] the rings. the compasse] The Hebrew carcob, is no where found but in this historie here, and in Exod. 38. 4. the Greek version maketh it to be the grate fore-spoken of. Others referre it to the square compasse which was within the Altar that was hal∣low, verse 1. and 8. where either by rings, or upon a ledge, this grate was hanged on the mids. This signified the place within, where the holy fire al∣waies burneth, that is, the heart: which sustaineth also the sacrifice: and where all ashes and excre∣ments of corruption are inwardly conveyed away, as they are discovered by Gods Word and Spirit, and our sanctification furthered by afflictions, 2 Tim. 1. 3. and 2. 22. Rom. 12. 1. 1••. Hebr. 9. 14. and 12. 10.

Vers. 8. he] that is, God shewed: or, according to the Greeke translation, as it was shewed. Thus all [unspec 8] the instruments of Gods daily service in Israel were appointed and shewed of God himselfe, that no place might be left for mans wil-worship or inven∣tions, Colos. 2. 23. Matth. 15. 9.

Vers. 9. Court] or, Courtyard, an open place: in∣to which the people should come daily unto the [unspec 9] sacrifices and publike service of God, Psal. 100. 4. and 116. 17. 18. 19. Thus was the Habitation of God, divided into three roomes, the outward Court which was in the open light and view of all: The Tabernacle or Holy place, which had light by the seven lampes of the gold Candlesticke, and the most holy place, wherein was no externall light, wherein God ••ate upon the glorious Cheru∣bims. 〈◊〉〈◊〉 man (who is the true Tabernacle and Temple of God) consisteth of three parts, Body. 〈◊〉〈◊〉, and Spirit, 1 Thes. 5. 23. The body is as the open Court, where all doe see what is done. The Soule is as the Holy place, where by the lamps of Gods Word and Spirit, mans reason and under∣standing 〈…〉〈…〉: The Spirit is as the most holy place, where God onely dwelleth in secret by faith, which is of things not seene, nor by hu∣mane reason to be comprehended. And so by the Hebrew Doctors opinion, the heart of man is answe∣〈…〉〈…〉 to the Holy of H〈…〉〈…〉s, in the Sanctuarie: R. Eli∣•••• 〈◊〉〈◊〉 ••••pher reshith 〈◊〉〈◊〉 〈◊〉〈◊〉▪ of Holinesse, chap. 7. 〈◊〉〈◊〉 219. The world also hath three parts, this i〈…〉〈…〉 wherein we live and dy•••• the superiour, or heaven, lightned with seuen Planets, and sta••res innumerable; and the Heaven of heavens, for third Heaven, 2 Cor. 12. 2.) the place of etern••ll blessednesse: unto which the most holy place is resembled, Heb. 9. 24. tapestrie-hangings] which were Curtaines woven with Tapestrie worke. The same word, when it is spoken of other matter, signifieth carved-worke, as in 1 King. 6. 32. fine linnen] in Greeke bysse: see Exod. 25. 4. within this, (which figured the righteousnesse of the Saints, Revel. 19. 8.) was the Church of God to be in the service of him, as in a holy, pure and glorious inclosure.

Vers. 10. Pillars] which served to uphold those [unspec 10] hangings fastened unto them by silver hookes. Figuring the stabilitie of the Church, and of the righteousnesse thereof, by the word of God, (com∣pared unto silver,) and Ministers of the same, Ie∣remie 1. 18. Revel. 3. 12. Psalme 12. 7. Galath. 2. 9. fillets] or hoopes of silver, which compassed the ••oppes of the Pillars, and served both for or∣nament, and for the hangings to be fastened by. They have their name in Hebrew of imbracing about, and cleaving fast; derived from a word which is applied unto loving affection, Psalme 91. 14. and signifie the pure love, wherewith the Saints are to imbrace, and cleave to, and serve one another, Colos. 2. 2. and 3. 14. Galath. 5. 13. In the making of these it is said, that their heads also (or chapiters) were overlaid with silver, Exo∣dus 38. 17. 19.

Vers. 12. Sea] that is, the west side: see Genesis [unspec] 12. 8. fiftie] so the bredth, was halfe so much as the length: and the forme of the Court was 〈◊〉〈◊〉 long square, 100 cubits long, and 50 broad. The Tabernacle within the Court, was of like forme 30 cubits long, and 12 broad, Exod. 26.

Vers. 14. for the side] that is, for the one side, as the [unspec] Greeke translateth it, meaning the side of the gate or entrie▪ the Hebrew figuratively calleth it a shoulder.

Vers. 16. hanging veile] or, covering, for of that [unspec] it hath the name: so there was at the doore of the Tabernacle, Exodus 26. 36. see the notes there▪ blew, &c.] so it differed from the other hang∣ings of the Court, which were but of one colour: this with varietie of colours, represented the ma∣nifold graces of Christ applied unto us, by his blood, by whom as by a doore, we have entrance and accesse unto God, in his Church, Iohn 10. 9. Rom. 5. 1. 2.

Vers. 18. with fiftie] that is, fiftie on the West [unspec] end, with fiftie on the East end. The like is to be understood before of the length; an Hundred on the one side, with an Hundred on the other: and so the Greeke translation speaketh of that, as of this. five] halfe the height of the Taberna∣cle, which was Ten Cubits high: Exod. 26. 16.

Vers. 19. for all the service] the Greeke explai∣neth [unspec] it thus, and all the instruments, such as served for the worke thereof. pinnes] or, ••ailes: stakes: which were to fasten it, and the parts thereof, that it might stand sure. These signified also the stabilitie of the Church, and the ministery

of Gods word fastening the same, Ezr. 9. 8. Esa. 33. 20. and 22. 23. Zach. 10. 4.

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Here beginneth the twentieth section, or lecture of the Law: see Gen. 6. 9.

Vers. ••0. take] and bring unto thee, so in Lev. 24. 2. where this law is againe repeated. Olive] that is, * 1.7 of the Olive tree, which is alwaies green and flou∣rishing, faire and of goodly fruit; of whose fruit oyle is made, good for food, for ointment, and for light; of which last he here speaketh. This oile Olive signified the fruitfull graces flowing from Christ and the Saints compared to Olive trees, Iudg. 9. 9. Ps. 52. 10. Zach. 4. Rev. 11. 4. Ier. 11. 16. who by the fire of Gods spirit, cause the seven lampes to burne before his throne, and doe inlighten the Church with his word: Esa. 61. 1. 2. Rev. 4. 5. Psal. 119. 105. Prov. 5. 23. 2 Cor. 4. 46. beaten] signifying how with much labour, & affliction, the light of Gods word is to be prepared, & with patience preached, and made to shine in his Church; 2 Cor. 1. 4. & 2. 4. & 11. 23. 24. 25. &c. 1 Thes. 2. 9. to ascend] that is, as the Greeke and Chaldee explaine it, to burne.

V. 21. the Testimonie] the Tables of the Law, with∣in the Arke, Ex. 25. 21. shall order it] by causing [unspec] it to burne, as the Greek interpreteth. The manner whereof, the Iewes record to be thus: When the Priest commeth to trim the Candlesticke; of every lampe that is burnt out, he takes away the weke, and all the oile that remaineth in the lampe, and wipeth it, and putteth in another weke, and other oile by measure, and that is halfe a log, (that is, about a quarter of a Pinte, of which measure, see Lev. 14. 10. and the notes on Exod. 30. 24.) and that which he taketh away, he casteth into the place of the ashes by the Altar, and lighteth the lampe which was out, and the lampe which he findeth not out, he dresseth it. The lampe which is middlemost, when it is out, he lights not it, (after it is made cleane,) but from the Altar in the Court; but the rest of the lampes, every one that is out, he lighteth from the lampe that is next. He lighteth not all the lampes at one time: but lighteth five lampes, and stayeth, and doth the other ser∣vice, and afterwards commeth and lighteth the two that remaine. He whose dutie it is, to dresse the Candlesticke, commeth with a vessell in his hand, (which is called Cuz, and it is of gold, like to a great pitcher,) to take away in it the wekes that are burnt out, and the oile that remaineth i•• the lamp••, and lighteth five of the lamps, and leaveth the vessell there before the Candlesticke, &c. and goeth 〈◊〉〈◊〉▪ afterwards ••e commeth and lighteth the two lamps, and taketh up the vessell in his hand, and boweth himselfe downe to worship, and goeth his way. Maim treat of the daily Sacrifices, c. 3. S. 12. 13. 16. 17. The like they have in other records; as for the measure of oile, in T〈…〉〈…〉yl treat. Menacheth, chap. 10. fol. 88. Three l••gges of oile and a halfe, for the Candlesticke, 〈◊〉〈◊〉 a logge for every lampe. And for the order, in the same 〈◊〉〈◊〉, in Ioma, c. 3. fol. 33. The clean∣s••••g of the 〈◊〉〈◊〉 Altar, was before the trimming of 〈◊〉〈◊〉 ••ive lamps: and the tri••••••ing of the five lamps, before the blood of the daily sacrifice; and the blood of the daily s••••rifi•••• before the trimming of the two lamps: and the trimming of the two lamps, before the burning of incense, &c. This charge of the Priests to order the lamps, signified how Christ and his ministers should con∣tinually looke unto the puritie of doctrine, and preaching of the light of the Gospell, from evening to morning, in the darke place of this world; till the day dawne, & the day-starre arise in our hearts, Rev. 1. 13. and 2. 1. Deut. 33. 10. Ioh. 5. 35. Eph. 3. 8. 9. 2 Pet. 1. 19. 20. 21. Matth. 4. 16.

CHAP. XXVIII.

1, Aaron and his sonnes are set apart for the Priests office. 2, Holy garments are appointed. 6, The Ephod•• 8, And the curious girdle of it. 9▪ The two Beryll stones on the shoulders thereof, on which the names of the twelve Tribes were graven. 15, The Brestplate of judgement, with twelve precious stones therein. 21, on which the names of the twelve Tribes of Israel were gra∣ven: 22, The golden chaines to fasten it. 26, And the golden rings for the same▪ 30, The Vrim and Thum∣mim. 31, The Robe of the Ephod, with Pomgranats and Bels. 36, The golden plate of the Miter. 39, The fine linnen Coate, the Miter, and the Girdle. 40, The Coats for Aarons sonnes, with their girdles and bonnets, 42, and their linnen breeches. 43. The Priests must we are their garments, in their administration.

AND thou, take neere unto thee Aaron [unspec 1] thy Brother, and his Sons with him, from among the Sonnes of Israel, that he may minister-in-the-Priests-office unto mee: Aaron, Nadab, and Ab••hu, Eleazar, and Ithamar, Aarons Sonnes. And thou [unspec 2] shalt make garments of Holinesse for Aaron thy Brother, for honour and for beautifull glory. And thou, speake unto all the wise [unspec 3] hearted, whomsoever I have filled with the spirit of wisedome; and let them make Aa∣rons garments, to sanctifie him, that he may minister-in-the Priests-office unto me. And [unspec 4] these are the garments which they shal make, a Brestplate, and an Ephod, and a Robe, and a Coat of circled-work, a Miter, and a Girdle: and they shall make garments of Holinesse, for Aaron thy brother, and for his Sonnes, that hee may minister-in-the-Priests-office unto mee. And they shall take gold, and [unspec 5] blew, and purple, and scarlet, and fine linnen. And they shall make the Ephod of gold, of [unspec 6] blew, and of purple, of scarlet, and fine linnen twined, the worke of a cunning workeman. It shall have the two shoulder-peeces [unspec 7] joyning together at the two edges there∣of, and it shall bee joyned together. And the curious girdle of his Ephod which [unspec 8]

is upon it▪ shall be of the same, according to the worke thereof, of gold, of blew, and pur∣ple, and scarlet, and fine linnen twined. And [unspec 9] thou shalt take two Beryll stones, and shalt grave on them the names of the Sonnes of Is∣rael. Six of their names on the one stone; and [unspec 10] the names of the fix that are remaining, on the second stone, according to their births. The worke of an engraver in stone, like the [unspec 11] engravings of a signet, shalt thou engrave the two stones, with the names of the sonnes of Israel, inclosed in ouches of gold shalt thou make them. And thou shalt put the two stones upon the shoulders of the Ephod, [unspec 12] stones of memoriall for the sons of Israel; and Aaron shall beare their names before Ieho∣vah, upon his two shoulders for a memorial.

And thou shalt make ouches of gold. And [unspec 13] [unspec 14] two chaines of pure gold, at the ends shalt thou make them of wreathen worke, & shalt fasten the wreathen chaines to the ouches.

And thou shalt make the Brest-plate of judgement, the worke of a cunning worke∣man, [unspec 15] like the worke of the Ephod shalt thou make it, of gold, of blew, & purple, & scarlet, and fine linnen twined, shalt thou make it. Foursquare shall it be, doubled; a spanne the [unspec 16] length thereof, and a span the bredth therof. And thou shalt embosse in it, embosment of stones, foure rowes of stones: a row, a Sardi∣us, [unspec 17] a Topaz, & a Smaragd, the first row. And the second row, a Chalcedonie, a Saphir, & [unspec 18] [unspec 19] [unspec 20] a Sardonyx. And the third row, an Hyacinth, a Chrysoprase, and an Amethyst. And the fourth row, a Chrysolyte, and a Beryll, and a Iasper, they shall be set in gold in their em∣bosments. And the stones shall be with the names of the Sons of Israel, twelve according [unspec 21] to their names, like the engravings of a signet, every man with his name; they shall be accor∣ding to the twelve Tribes. And thou shalt [unspec 22] make upon the Brestplate, chains, at the end, of wreathen worke of pure gold. And thou [unspec 23] shaft make upon the Brestplate, two rings of gold, and shalt put the two rings on the two ends of the Brestplate. And thou shalt put the two wreathings of gold in the two rings, on [unspec 24] the ends of the Brestplate. And the other two ends of the two wreathings, thou shalt [unspec 25] fa••••en on the two ouches; and shalt put them on the shoulders of the Ephod before it. And thou shalt make two rings of gold, and shalt [unspec 26] put them upon the two ends of the Brest-plate, upon the border thereof, which is in the side of the Ephod inward. And thou shalt [unspec 27] 〈◊〉〈◊〉 two (other) rings of gold, and shalt put them on the two shoulders of the Ephod un∣derneath, towards the forepart thereof, o∣ver-against the coupling thereof, above the curious girdle of the Ephod. And they shall binde the Brestplate, by the rings therof, un∣to the rings of the Ephod with a lace of blew, to be above the curious girdle of the Ephod, and that the Brestplate bee not loosed from the Ephod. And Aaron shal beare the names of the Sons of Israel in the Brestplate of judg∣ment upon his heart, when hee goeth in into the Holy place, for a memoriall before Ieho∣vah continually. And thou shalt put in the Brestplate of judgment, the Vrim, and the Thummim, and they shall be upon Aarons hart when he goeth in before Iehovah, and Aaron shall beare the judgement of the Sonnes of Israel, upon his heart before Ieho∣vah continually.

And thou shalt make the Robe of the E∣phod all of blew. And there shall be a hole in the top of it, in the mids thereof: it shall have a binding for the hole, round about of woven worke, as the hole of an habergeon shall it have, that it bee not rent. And thou shalt make upon the skirts thereof, Pomgra∣nats of blew, and of purple, and of scarlet, upon the skirts thereof, round about, & bels of gold, between them round about. A bell of gold and a pomgranate, a bell of gold and a pomgranate, upon the skirts of the Robe round about. And it shall be upon Aaron, to minister; and his sound shall be heard, when he goeth in unto the Holy place before Ieho∣vah, & when, he goeth out, that he die not.

And thou shalt make a Plate of pure gold, and shalt grave upon it like the engravings of a signet; HOLINES TO IEHOVAH. And thou shalt put it on a lace of blew, & it shall be upon the Miter, upon the forefront of the Miter it shall be. And it shall be upon Aarons forehead, and Aaron shall beare the iniquity of the holy things, which the Sons of Israel shall ••allow, in all the gifts of their holy things; and it shall be upon his forehead al∣waies, for favourable acceptation of them before Iehovah. And thou shalt weave with circled worke the Coat of sine linnen; and thou shalt make the Miter of fine linnen: and thou shalt make the Girdle the worke of the Embroiderer. And for Aarons Sonnes th•••• shalt make Coats, and thou shalt make for them Girdles, and Bonnets shalt thou ma•••• for them, for honour, & for beautifull glory. And thou shalt put them upon Aaron thy brother, and upon his sonnes with him; and shalt anoint them, and fill their hand, and sanctifie them, that they may minister-in-the-priests-office

unto mee. And thou shalt make for them linnen breeches to cover the [unspec] naked flesh; from the loines even unto the thighes they shall be. And they shall be upon Aaron, and upon his sonnes, when they goe [unspec 43] in unto the Tent of the congregation; or when they come neare unto the Altar, to minister in the Holy place, that they beare not iniquity, and die: (it shall be) a statute for ever, to him and to his seed after him.

Annotations.

TAke nere] or, cause to come ••igh, that is, to pre∣sent themselves unto thee. Hitherto God [unspec 1] hath appointed such holy things as pertained to his service: now he giueth order for holy persons to administer before him. minister in, &c.] or, execute the Priesthood. This honour no man might take unto himself, but he that was called of God, as Aaron, Heb. 5. 4. In this work Aaron, chiefly figu∣red out Christ, & secondarily all Christians, whom hee hath made priests unto God, Heb. 5. 5. Re. 1. 6.

Vers. 2. of holinesse] that is, holy garments, (in Greeke, an holy stole:) so called because they signi∣fied [unspec] the holy graces of Gods Spirit, wherewith Christ and his people should be clothed. For such an high priest it became us to have, as is holy, harm∣lesse, undefiled, Heb. 7. 26. and Gods priests are to be clothed with justice, and with salvation, Psal. 132. 9. 16. and so are all the Saints, Esay. 61. 10. beau∣tifull glory] the Greeke translateth for honour and glo∣ry. These two, signifie the highest degree of dig∣nitie; honour inwardly in the heart and affections: glory outwardly in the appearance and cariage: (as in Esay. 28. 1. 4. glory, or beauty, is compared to a floure; and in Esay. 61. 3. it is opposed unto ashes.) As Iesus the son of Iosedek the high priest was clo∣thed in filthy garments, which signified iniquitie: in him and his ministration, Zach. 3. 3. 4. so these gar∣ments of honour and glory, signified the holy and pure administration of Iesus the Son of God, who offered himselfe without spot unto God, to purge our conscience from dead workes, Heb. 9. 14. by whom also his Church is clothed with garments of beautifull glory, Esa. 52. 1. with fine linnen cleane and bright, which is the righteousnesse of the Saints, Rev. 19. 8. From this speech of honour and glory: the He∣brew Doctors have delivered, that the garments of the priests were to be new & faire, &c. like the garments of great men. If they were foule, or torne, or overlong, or overshort, &c. and the Priest did his service in them▪ it was unlawfull. Every Priests garment that was made filthy, they did not whiten it, or wash it, but leave it for threds (or weke,) and put on new. The high Prists gar∣ments, when they were old, were laid up in store: and the white garments wherin he served on the fasting day, (mentioned in Lev. 16. 4.) hee never served in them the second time, but they were reserved in the place where 〈◊〉〈◊〉 put them off, as it is written, AND HE SHALL LEAVE THEM THERE, (Levit. 16. 23.) and it was unlawfull to put them to any use. The coats of the inferior Priests, when they were worne old, they made of them threds (or weke) for the Candlesticke continu∣ally. Maimony, in treat. of the Implements of the San∣ctuary, chap. 8. Sect. 4. 5. 6.

Vers. 3. whomsoever] Heb. him whom I have filled. [unspec 3] Here God sheweth his Spirit to be the author and teacher of handicrafts: the Prophet sheweth the like of husbandrie, Esay. 28. 24. 26. sanctifie] or consecrate him, that is, to be a signe of his sanctifica∣tion from God. Therefore it was death to minister without these garments, v. 43. and they are called holy garments, verse 2. and in times following were laid up in holy chambers, and the Priests might not weare them among the people, to sanctifie them with their garments, Ezek. 44. 19.

Vers. 4. circled worke] this differed from broide∣red [unspec 4] worke, which was of many colours, but this coat was of one colour, white, being of fine linnen onely, verse 39. but woven with circles, or round hollow places like eyes; wherefore the same word is after, in v. 11. used for ouches, or hollow places wherin stones were set. Maimony in the forenamed treatise, chap. 8. Sect. 16. saith; The coats both of the high Priest, and of inferiour priests, were of circled worke, that is, had many hollow places (or houses) in the weaving, like the hollow place of cups, &c. and a Girdle] To these sixe adde the golden Plate (or crowne) verse 36. and the Breeches, vers. 42. so the high Priest hath eight ornaments: all which, & no moe, he was to weare in his administration. They may bee viewed in the order as they were put on (Levit. 8. 7. 8. 9. thus:)

1. Breeches of linnen, put next upon his flesh.

2. A Coate of fine linnen, put over the Breeches.

3. A Girdle embroidered, of fine linnen, blew, purple, and scarlet: wherewith the coat was girded.

4. A robe, all of blew, with seventie two bels of gold, and as many Pomgranats, of blew, purple, and scarlet, upon the skirts thereof. This was put over the coat and girdle.

5 An Ephod, of Gold, and of blew, purple, scarlet and fine linnen, cunningly wrought: on the shoul∣ders whereof, were two goodly Beryll stones, on which were graven the names of the twelve Tribes of Israel. This Ephod was put over the Robe, and girded thereto with a Curious girdle made of the same.

6. A Brestplate, cunningly wrought of gold, blew, purple, scarlet, and fine linnen: which being a span square, was fastened by golden chaines and rings upon the Ephod. Herein were set twelve se∣verall stones, on which the names of the twelve tribes were graven: and herein was the Vrim, and Thummim.

7. A Miter of fine linnen, sixteene cubits long, wrapped about his head.

8 A Plate of pure gold, (or Holy crowne,) two fingers broad, whereon was graven HOLINES TO IEHOVAH. This was tyed with a lace of blew, upon the forefront of the Miter.

These eight did the high Priest weare in the Sanctuarie, his feet and hands (as of other Priests) being alwaies bare, and washed daily, when hee went into administer, Exod. 30. 21.

The inferiour priests garments were foure.

1 Linuen Breeches.

2 Fine linnen Coats.

3 Embroidered Girdles of fine linnen, blew, purple, and scatlet, like the high priests.

4 Bonnets of fine linne, as large as the high priests Miter. Of these shall be spoken after in this Chapter particularly▪ 〈◊〉〈◊〉

Vnto these we may here annexe the foure ex∣traordinary garments, which the high priest wore on the Expiation day onely.

• 1 Linnen Br••eches, next his flesh.
• 2 A holy linnen; Coat.
• 3 A linnen Girdle.
• 4 A linnen Miter.

These he put on, when he made reconciliation for the Church, in the most holy place, once in the yeere, (which was the tenth day of Septem∣ber) and having finished his service, hee put these cloths off, and never wore them more, but left them there. See Lev. 16. 4. 23. with the annot.

Verse 5. gold] beaten into thinne plates, and cut into wiers, see Exod. 39. 3. This gold, wrought [unspec 5] with the three bloody colours, & with fine white bisse, signified the faith, obedience, and sufferings of Christ; and his justice, in the administration of his priesthood, Heb. 2. 17. and 5. 7. 8. 9. and 9. 12. 14 Psal. 132. 9.

Verse 6 Ephod] or, Amicle. Ephod is the Hebr. name: so called of compassing fitly the body, and [unspec 6] being tyed thereto, Exod. 29. 5. By the Hebrew Doctors, it was of bredth, according to a mans backe, from shoulder to shoulder: and long behinde, downe to the feet. Maimony, treat. of the Implements of the Sanctuary, Chap. 9. Sect. 9. Others thinke is was short, as a jacke, or habergeon. Iosephus (in the 3. booke of his Antiquities, Chap. 8.) saith it was a cubit long. In Greeke it hath the name of the shoulders, upon which it was put. This was the outmost of all the priests garments; and served to hold fast the Brestplate: and figured out in Christ, his justice, which hee put on, as an habergeon, Esay 59. 17. who appeared clothed like a priest, Rev. 1. 13. Be∣sides this golden Ephod (which the high priest onely did weare) there was another sort of linnen Ephods, worne by inferiour priests, and other per∣sons, 1 Sam. 22. 18. and 2. 18. 2 Sam. 6. 14. cunning workman] who wrought or wove both sides alike▪ 〈◊〉〈◊〉 26. 1. Of this worke, the Iewes have thus recorded: The gold that was in the weaving of the Ephod and of the Brestplate, was thus wrought; He tooke one 〈◊〉〈◊〉 of pure gold, and put it with six threds of blew, and twisted these seven threds as one. And so hee did one thred of gold with fix of purple, and one with six of scarlet, and one with six of linnen. Thus there were foure threds of gold, and 28 threds in all: Of which 28 he 〈◊〉〈◊〉 the Brestplate, and Ephod, &c. Maimony treat of the Implements of the Sanctuary c. 9, S. 5. &c.

Verse 7. shoulder peeces] Hercupon this garment is called in Greek Epomis, in Latine Superhumerale, [unspec 7] of being pu•• upmost upon the shoulders There were 〈◊〉〈◊〉 upon it two shoulder peeces, that they might be upon the shoulders of the priest, saith Maimony in the Impl. of the Sanct. Chap. 9. Sect. 9.

Vers. 8. curious girdle] called in Hebrew Cheshe••, [unspec 8] of the cunning workemanship, in Greeke, the woven worke. Of this Maimony, (in the forenamed place, chap. 9. Sect. 9.) saith; The Ephod had as it were two hands, (or peeces) going out from it, in the weaving, on this side and on that, with the which they girded it; and they are called Chesheb (the curious girdle) of the E∣phod, And after (in Sect. 11.) he saith, The curious girdle of the Ephod, was tyed upon his heart, under the Brestplate. This differeth from the Girdle (Abnet,) which is after spoken of in verse 39. and by reason of the gold in this, which the other had not, it is called the golden girdle. And Christ appearing with a priestly garment, and girded about the paps with a golden girdle, Revel. 1. 13. was declared there∣by to be our high Priest, and it hath reference to this curious girdle of the Ephod. See more on Ex∣odus 29. 5. of his Ephod] or, of the Ephod of it, which the Chaldee expoundeth, of the Ornament (or fitting) thereof. This is said to be upon it: to di∣stinguish it from the Girdle after mentioned in verse 39.

Vers. 10. birthes] or, generations, by their mo∣thers; [unspec] First of all, Leahs Children, (as Moses him-selfe reckoneth them, Exod. 1. vers. 2. 3.) and then the other Mothers children, and Rachels last, as shall after bee more fully shewed, in their severall stones; vers. 17. &c. Of this also Maimony writeth, in the same place, chap. 9. Sect. 9. Hee set on each shoulder a Beryll stone, fouresquare, embossed in gold: and he graved on the two stones, the names of the Tribes, sixe on one stone, and sixe on another, according to their birthes: and they wrote Iosephs name Ihoseph (as he is written in Psal. 81. 6.) So there were 25. letters on the one stone, and 25. on the other. And the stone whereon Reuben was written, was on the right shoulder; and the stone that Symeon was written on, was on the left; after the manner here set downe.

Symeon	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Ihudah	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Zabulon	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Dan	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Aser	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Benjamin	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	Reuben
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	Levi
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	Issachar
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	Naphtali
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	Gad
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	Ihoseph

Vers. 11. ingraver in stone] or, stone cutter, Ieweller. This engraving in precions stone, and that like a signet, with the names of the Sonnes of Israel; signified the firme and perpetuall love, memoriall, esteeme, and sustentation of the Church of Christ, Iob 19. 23. 24. Song 8. 6. Hagg. 2. 23. ouches] that is, bel∣low places, in which the stones were set fast, see v. 4.

Vers. 12. a memoriall] The G. addeth a memorial concerning them. In this worke, Aaron was a figure of Christ, Hebrewes 7. 28. the Sonnes of Israel, of all Saints, called the Israel of God, Galath. 6. 16.

The two Beryll stones, square and of equall 〈…〉〈…〉sse, signified the like precious faith and 〈…〉〈…〉tie, which all have obtained before God 〈◊〉〈◊〉 〈…〉〈…〉, 〈◊◊〉〈◊◊〉 1. Galathians 3. 28. 29. (The Be∣〈…〉〈…〉 being also the stone mentioned in the descrip∣〈…〉〈…〉 of Paradise, Genesis 2. 12. and the stone of 〈…〉〈…〉 28. 20. who figured Christ in his 〈…〉〈…〉 of Israel, Genesis 45. 7. 1••. and 49. 24.) The 〈◊〉〈◊〉 on which they are borne, signified the power and principalitie, which Christ hath 〈…〉〈…〉 Church, presenting the same by his medi∣ation, pure and holy unto God, and causing them to 〈…〉〈…〉 perpetuall memorie, Esay. 9. 6. and 22. 〈◊〉〈◊〉. Eph. 5. 25. 27. Ioh. 17. 19. 20. 24. Mal. 3. 16. Psalme 115. 12.

Verse 14. at the end] or, equall: of like propor∣tion. So in verse 22. The Chaldee translateth limi∣ted▪ [unspec 14] the Greeke, mixed with floures. 〈◊〉〈◊〉.] Hebr. give, which word is used for making firme fast and steadie, as the Scriptures shew; one Pro∣phet saying, Thou hast given, 1 Chron. 17. 22. an other saying for it, Thou hast confirmed, 2 Sam. 7. 24. So after in verse 25.

Vers. 15. Brestplate] in Hebrew, Choshen, which is not easie to interpret; but because it was an or∣nament [unspec 15] of the brest, we call it a Brestplate. Iosephus in his Greeke Antiquities, booke 3. chap. 8. kee∣peth the Hebrew, Essen: the Lxx. Interpreters u∣sually translate it Logeion, and Logion, as being the 〈◊〉〈◊〉 ornament, because by Urim and Thummim that was therein, God gave answers to the gover∣nours, Numb. 27. 21. It hath affinity with Cha∣〈…〉〈…〉, that signifieth silence, as implying a silent ora∣cle, to be seene on the brest of the high Priest, ra∣ther then heard. Also with Chazah, that signifi∣eth seeing, and so we may English it, the Contem∣plation (or Consideration) of judgement, and it no∣teth the care that the Priest should have, of answe∣ring judgment and equitie to them that asked of God by him. Whereof see more in the notes on v. 3••. cunning workman] woven both sides alike.

Verse 16. doubled] Maimony (in the foresaid trea∣tise, chap. 9. Sect. 6.) explaineth it thus, that the [unspec 16] cloth (of the Brestplate) was woven with cunning worke of gold, and of blew, purple, scarlet, and fine lin∣nen; with 28. threds, as is before shewed. The length of it was a cubit (that is, two spannes) and the bredth of it, 〈◊〉〈◊〉: and they doubled it into two, so it was a strain every way, foursquare. And they set thereon foure 〈◊〉〈◊〉 of stones, expressed in the Law, and every stone was fouresquare, &c.

Verse 17. Foure rewes] as the twelve tribes en∣camping about Gods Tabernacle, were in foure [unspec 17] quarters, East, West, North, and South, three tribes in every quarter, Numb. 2. Sardius] or Sardine: a precious stone, called in Hebrew, Odem, of Adam, which signifieth Ruddie, Lam. 4. 7. for it was a blood-coloured stone. Accordingly the Chaldee Paraphrase calleth it Samkan, and Thar∣gum Ierusalemy Samketha, that is, Red. In the Greeke, and by the holy Ghost in Rev. 21. 20. it is named a Sardius, (of Sardis a chiefe City in Asia, where such stones were.) On this stone the name of R••ben was engraved, and it foreshewed the war∣like state of that Tribe, which frontierd upon the enemie, and in Sauls daies, conquered the Haga∣runs, 1 Chron. 5. 10, and went armed before their brethren, at the conquest of Canaan. Ios. 4. 12. 13. Topaz] so named of the Greeke Topazion, here, and in Revel. 21. 20. In Hebrew, Pitdah; from the letters of which word transplaced, Topad or Topaz are derived. It was a precious stone found in ••thiopia, Iob 21. 19. By the Hebrew Doctors, and also by Plinie in his 〈◊〉〈◊〉 booke, chap. 8. the To∣paz is of a glorious greene colour, and 〈◊〉〈◊〉 in his 16. Booke, of a golden colour. Hereupon one sore of Topaz, is of Plinie named Pras••eides, Greene co∣loured: and to this the Chaldee name agreeth, dar∣kan in Onkelos, and Iarkatha, in Thalgum Ierusa∣lemy, both signifying greene, On this stone Syme∣ons name was graved, of which▪ Tribe there was lit∣tle glory, till Ezekias daies, when the Symeonites smo••e the r••••nant of Amaleeke, 1 C〈…〉〈…〉 4. 42. 43. Sm••••agd] or Emera••ld, as it is also Englished. In Hebrew it is called Barekath, of Barak, which is Lightning, Ezek. 1. 13. and the Chaldee, names a∣gree hereunto. But the Greeke 〈◊〉〈◊〉 it Smarag∣dos, and so the holy Ghost in Revel. 21. 19. Which Smaragd (or Emerauld) is of a most goodly and glorious greene colour, that the eye of man is de∣lighted, refreshed, but, neverfilled with the loo∣ping upon it, as Plinie (in his 37. booke, chap. 5.) saith. And as there are many sorts of Emeraulds, so some glister like the Sunne, whose Charret is ther∣fore feigned by Poets, to shine with cleare Smaragds, Ovid Metamorph. 2. and the Greeke name (as well as the Hebrew) implieth so much Smaragd, as be∣ing Maragd, of Maira, to shine. On this stone, Levi was engraved. So the Ierusalemy Thargum upon this place, having named these three stones, ad∣deth, write plainely upon them, the names of the three Tribes, Reuben, Symeon, Levi. So this glistering stone, foreshewed Levies glory, who should reach Iacob Gods judgments, and Israel his Law, Deut. 33. 10. whose lightnings doe illuminate the world, Psal. 97, 4 Of Levi came Moses and Aaron, and all the Priests, and Iohn the Baptist; who shined as Emeraulds in the Church. So the covenant of grace is resembled by a Rain-bow of an Emerauld colour, in Revel. 4. 3.

Vers. 18. Chalcedonie] in Hebrew Nophec, which [unspec 18] the Chaldee of Onkelos turned Ismeragdin, that is, the Smaragd forem entioned; but Thargum Ierusa∣lemy calleth it Cadcedana, to which the name gi∣ven it by the holy Ghost, Chalcedon, Revel. 21. 19. agreeth. The Greeke version hath Anthrax, that is, a Carbuncle, and so the Chalcedonte is like unto a Carbuncle, and one sort of it, as Plinie sheweth in booke 37. chap. 7. This Charcedonie (as it is also called) shineth cleare like a starre, but somewhat purple-coloured: and the Carbuncle (which is so called Pyropus,) hath the name of fire, like which it shineth. The ground of this Chalcedonie, seemeth to bee the Hebrew Cadcod mentioned in Esay. 54. 12. On this stone, Iudahs name was graven. In Caleb, Othoniel, David, and Solomon, this stone shewed his glory, but above all in Christ, who came of this Tribe according to the flesh,

Hebrewes 7. 14. Saphir] this is the Hebrew name, kept also in Greeke, and other tongues; but in the Chaldee it is Sh〈…〉〈…〉 It is a goodly stone, transparent, very hard, of blew or skie-colour, used therefore in heavenly visions as Exodus 24. 10. E••••kiel 1. 26. The Saphir and the S〈…〉〈…〉ragd, are the most pleasant and comfortable for the eye to looke upon. Vpon this stone the name of Issa∣char was engraved. Sardonyx] This name seemeth to be made of th•• S〈…〉〈…〉 and the Onyx stone, named in Hebrew, Iahalom, of S••••ting; and in Chaldee, Sabh〈…〉〈…〉, that is, bearing strokes: for it is a very hard stone, like the Adamant or Di∣amond▪ and in Revelation 21. 20. is named in Greeke 〈◊〉〈◊〉: which by the name, and by testimonie of 〈◊〉〈◊〉, booke 37. chapter 6. is mix∣ed of a white and ••••ddy colour, shining like to the naile of a mans hand set into flesh. On this gem, Zabulon was graved: so the Ierusalemy Thargum, setting downe this second rew, ad∣deth; Write plainely on them, the names of the three Tribes, Iudah, Issachar, Zabulon. So in Genesis 46. in Exodus 1. 2. 3. in 1 Chronicles 2. 1. and often, these two, Issachar, and Zabulon, are joyned with the former foure Patriarches, that so all Leahs chil∣dren, might be together.

Verse 19. Hyacinth] or, Iacinth, that is, of a bright purple colour: by the Greeke it is translated the [unspec 19] Ligure, but some copies have for it the Hyacinth, and so the Holy Ghost translateth it in Revelation 21. 20. In Hebrew it is named Leshem: upon it Dan was graven: and a citie called Leshem, did afterwards fall unto the Tribe of Dan, as this stone did portend, and so Leshem was called Dan, Ioshua 19. 47. Chrysoprase] which name signifieth a golden greene, so noting the colour of this stone. In Heb. it is Sheb••: the common Greek version maketh it an Achate (or Agate,) of which sort of stone, there are many colours, and some the best, that are greene with a golden list: which therefore the holy Ghost calleth a Chrysoprase, in Revelation 21. 20. Naphtalims name was gra∣ven upon it. So the two Sonnes of Bilhah, Ra∣chels maid, are joyned together. Amethyst] called in Hebrew Achlama: in the Greeke ver∣sion, and in Revelation 21. an Amethyst, which is a stone of a wan purple colour, and ruddie: so being a warlike signe, and Gad was graven on this stone, whose warres were prophesied, and his victories, Genesis 49. 19. and had fulfilling in 1 Chronicles 5. 18. 19. 20. Here againe the Ieru∣salemy Thargum, naming the third row of stones, addeth, Write plainely on them, the names of the three Tribes, Dan, Naphtali, and G••d.

Vers. 20. Chrysolite] which signifieth a golden [unspec 20] stone, for the glorious colour of it, which is a gol∣den Sea greene, and shining. The Hebrew name is Th••••shish: which is also the name of the Ocean Sea, Psalme 48. 8. and accordingly the Chaldee 〈◊〉〈◊〉 it Cr•••••• jamma, of the Sea-colour. The Greeke version, and Revelation 21. call it the Chrysolite. As••r was graven upon this stone, who dwelled neere the Sea, wi••h is brethren. B••ryll] in Hebrew Shoham, in the Greeke version, and in Rev. 21. 29. it is called the Beryll: so the Chaldee here & elsewhere nameth i•• Burla. This was Iosephs stone on which he was engraved: and on two of these stones, all the Tribes were written, v. 11. The Beryll is of the skie-colour, but wate∣rish, and as there are many sorts of Berylls, so have they many colours. This stone is said to be precious, Iob 28. 16. and in Ioseph, Iosua, Debora, Gedeon, Ieph••he, and Abdon the Iudges of Israel, the glo∣ry of the Beryll shewed it selfe. Iasper] of the Hebrew Iashpeh, and the Greeke Iaspis: a stone of great worth and glory; of which are many sorts of sundry colours, some greene, some azure or of aerie colour, called therefore Aerizusa, by Pliny, in Booke 37. Chap. 8. some are party-coloured and spotted, like Panthers, therefore the Chaldee paraphrase here calleth it Pantere: and the Chal∣dee on Song. 5. 14. saith Benjamin was engraved upon Apant••r. This last stone for the yongest Ben∣jamin, is the first foundation in the heauenly Ie∣rusalem, Revelat. 21. 19. The glory of this Ias∣per, shined in Benjamins Tribe, when the Temple of Solomon was there builded in Ierusalem, Deu∣teronomy 33. 12. Iosua 8. 11. 28. and in particu∣lar persons, as Ehud (Iudg. 3.) Mordecai and Ester, but chiefly in Paul the Apostle, who was of this Tribe, Rom. 11. 1. whose writings are as a goodly Iasper, shining among the precious stones of the Scripture. Here also the Thargum Ierusale∣my addeth to the stones of the fourth row: Write plainly on them, the names of the three Tribes, Aser, Ioseph, and Benjamin. set] or, fastened withi•• ••••llow places (or o••ches) of gold, as the Hebrew word implyeth: see verse 11.

Vers. 21. according to] or, by their names, and here [unspec] the Greeke translation addeth, according to their generations (or birthes) as was expressed in the 10. vers. and is here againe implyed. For in the same order that they were graven upon the Be∣••yls, were they here set and graven upon twelve severall stones: as they are here set downe in the page following.

Vpon the	1 Sardine	was gra∣ven	1. Reuben	Sonnes of Leah.
2 Topaze	2. Symeon
3 Smaragd	3. Levi
4 Chalcedonie	4. Iudah
5 Saphir	5. Issachar
6 Sardonyx	6. Zabulon
7 Hyacynth	7. Dan	Of Bilhah, Rachels maid.
8 Chrysoprase	8. Naphtali
9 Amethyst	9. Gad	Of Zelpha, Leahs maid.
10 Chrysolite	10. Aser
11 Beryll	11. Ioseph	Of Rachel.
12 Iasper	12. Benjamin

This order of names is before shewed out of the Ierusalemy Thargum: the same is also expressed by the Chaldee paraphrast upon Son. 5. 14. where speaking of the twelve tribes engraved on twelve precious stones, he nameth them thus: 1 Reuben, 2 Syme••••, 3 Levi, 4 Iudah, 5 Issachar, 6 Zabulon▪ 7 D••••, 8 Naphtali, 9 Ga••, 10 Aser, 11 Ioseph, 12 Benjamin: who were like to the twelve celestiall signes, bright as lamps, and polished in their workes like 〈◊〉〈◊〉, and shining like Saphir••. The same order we shewed also from Maimony, to bee upon the two Berylls, ver. 10. except the transplacing of Bilhahs Sons. like the engravings] the Chaldee addeth, written plainly like the engraving of a ring (or signes.)

Vers. 22. at the end] or, of equalitie: see vers. 14. The Greeke translateth, mixed. [unspec 22]

V. 25. before it] or towards the forepart of it, or of [unspec 25] him, that is the priest; for both on the fore-part of the Ephod, and before the priest did the Brestplate hang.

Verse 26. border] or, edge: Hebrew lip. [unspec 26] [unspec]

Verse 28 bind] with high knots, or they shalt lift up. above, &c.] The curious girdle of the Ephod was bound upon his heart, under the Brest plate: saith Maimony, in the fore-said treatise, Chap. 9. Sect. 11. loosed] the Chaldee saith, broken off. The man∣ner of fastening is by the Hebrews described thus: There were made on each shoulder two rings; one above on the top of the shoulder, and another beneath the shoul∣der, above the curious girdle. And they fastened two 〈…〉〈…〉ings of gold, in the two rings that were above, & they are called chaines. Afterwards, they put the ends of the ••••eathings of the Brestplate, into the rings that were above, on the shoulders of the Ephod. Then they p••t the two laces of blew, which were on the edges of the Brestplate, into the two rings which were above the cu∣rious girdle of the Ephod. And they let downe the 〈◊〉〈◊〉 which were in the rings on the shoulders of the Ephod, unto the rings of the Brestplate which were up∣permost; that the one might cleave fast unto the other, and so the Brestplate might not bee loosed from the E∣phod. M〈…〉〈…〉ony, treat. of the Implements of the Sanctuary 〈◊〉〈◊〉. 9. s. 9. 10.

Ver. 29. upon his heart] The Greeke translateth [unspec 29] upon his brest: so in Revel. 15. 6. the brests girded meaneth the hearts. As before, presenting them ••nto God, he bare them on his shoulders, on two 〈◊〉〈◊〉 of equall worth and glorie: so now, to sig∣nifie Gods favour in Christ towards the Church, they are borne upon his heart, graven on sundry stones, which signified the manifold and sundry graces of the Spirit, wherewith the Saints are glo∣rified here, every one in their measure; proceeding all from the love of Christ. Wherefore the Church desiring confirmation in his grace & love, prayeth, Set me as a ••ignet upon thy heart, Song. 8. 6. me∣moriall] which the graving did signifie, as in Esay 49. 15. 16. I will not forget thee, behold I have graven thee upon the palmes of my hands, &c.

Ver. 30. the Urim and the Thummim] which is [unspec 30] by interpretation, the Lights and the Perfections; but what these were, is not easie to say. The Gr. translateth them, the Manifestation and the Truth. There is no commandement given unto Moses, for to make them; neither is there any mention of them in Exod. 39. where the making of all Aa∣rons ornaments is related: but in Levit. 8. 8. it is said of Moses, he put in the Brestplate, the Vrim and the Thummim. From which some of the Hebrews (as R. Menachem on Exod. 28.) doe gather, that they were not the worke of the artificer, neither had the artificers, nor the Church of Israel, in them any worke, or any voluntary offring; but they were a myste∣rie delivered to Moses from the mouth of God; or they were the worke of God himselfe. For Moses tooke the Urim and the Thummim, and put them in the Brest-plate, after that he had put upon Aaron, the Ephod and the Brestplate, Levit. 8. 7. 8. Some doe thinke, that as those words, Holinesse to Iehovah, (in verse 36.) were graven on a plate, and put on Aarons fore-head: so these words Vrim and Thummim, were likewise graven on a golden plate, and put in the Brestplate, which was double, (verse 16.) for something to be put therein. Others thinke, they were no other then the precious stones fore-spo∣ken of. The use of these Vrim and Thummim, was to enquire of God, and to receive an answer of his will by them; as is said of Eleazar the priest, he shall aske counsell for (Ioshua) after the judgement of Vrim before the LORD, Numb. 27. 21. The man∣ner of asking counsell, is recorded by the Hebrews to be thus. When they inquired, the priest stood with his face before the Arke; and hee that inquired, stood behind him, with his face to the backe of the priest: and the inquirer said, Shall I goe up? or, Shall I not? And hee asked not with an high voice, nor with the

thought of his heart onely, but with a sub〈…〉〈…〉 〈◊〉〈◊〉 as one that prayeth by himselfe. And forthwith; the holy Ghost came upon the Priest, and hee beheld the Brestplate, and saw the〈…〉〈…〉 〈◊◊〉〈◊◊〉 of prophesie, Goe up; or goe not up; in the letters that shewed 〈◊〉〈◊〉 themselves upon the Brestplate before his face. Then the Priest answered him and said, Goe up, 〈◊◊〉〈◊◊〉 not up. And they made no inquiry of two things at once: and if they so inquired yet the〈…〉〈…〉 〈◊〉〈◊〉 but unto the first onely. And they enquired not here••y, for a com∣mon man: but either for the King, or for him on whom the affaires of the Congregation ••ay Maimony, treat. of the Implements of the Sanctuary, Chap. 10. Sect. 11. 12. Of this, see examples which may give light hereunto, in Num. 27. 18. 21. Iudg. 1. 1. and 20. 18. 28. 1 Sam. 13. 9. 10. 11. 12. and 28. 6. These Vrim and Thummim, were lost at the Captivity of Babylon, and wanted at the peoples return••, Ezr. 2: 63. Nehemiah 6. 65. neither doe we find, that ever God answered by them any more. The Bab. Thalmud, 〈◊〉〈◊〉 ••oma, Chap. 1. sol. 21. speaking of Hag. 〈◊〉〈◊〉. 8. where the Hebrew word Ecchabda, (I will be glorified) wanteth the letter H, which in numbring signifieth five, saith, The want of H, sheweth the want of five things, in the second Temple, which had beene in the first, namely, 1 The Arke, with the Mercy-seat; and Cherubims: 2 The fire (from heaven:) 3 The Majesty (or Divine presence:) 4 The holy Ghost: 5 and the Vrins and Thummin By the Majesty (She∣cinah) they seeme to meane the Oracle in the most holy place, where God had dwelt betweene the Cherubims, Psal. 80. 2. Num. 7. 89. And by the holy Ghost, they meane the spirit of prophesie, not onely in the Priests, but in the Prophets, as the Commentary on that place of the Thalmud saith, The holy Ghost was not in the Prophets, from the se∣cond yeere of Darius, &c. that is, after Haggai, Zachary, and Malachie, which were the last Prophets, and in that Kings time, Haggai, 1. 1. Zach. 1. 1 So elsewhere in the Thalmud, in San∣hedrin, Chap. 1. they teach from their ancient Doctors, that after the later Prophets, Haggai, Za∣chary, and Malachi were dead; the holy Ghost went up (or departed) from Israel: howbeit, they had the use of a voice (or Eccho) from heaven. R. Menachem (on Ex. 28.) saith of this Oracle by Vrim & Thum∣mim, that it was one of the degrees of the holy Ghost, (that is, of the gifts of the holy Ghost:) inferiour unto Prophesie, and superiour to the voice (or Eccho.) Like wise R. Moses Gerundens, (on Exod. sol. 146.) affirmeth, that betweene the Voice and the Prophesie, were Urim and Thummin. Of this Voice (or Eccho) there is no mention in the Scriptures of the Pro∣phets: but the Hebrew-Doctors, (which say that it was in Israel after the Prophets ceased,) doe of∣ten write of it, and call it Bathkol, that is, the daugh∣ter of a voice, as it were one voice proceeding out of another, such as we call an Eccho; and which some thinke was with distinct and plaine words. Of old, they had in Israel Oracies or answers from God, three manner of wayes; by Dreames, or by Urim, (that is, the Priest with Vrim and Thum∣mim, Num. 27. 21.) or by Prophets, 1 Sam. 28. 6. 7. When the Lord would by none of these an∣swer King Saul, then he rought to a Witch. The footsteps of these 〈◊◊◊〉〈◊◊◊〉 among the ancient Heathens: as Home•• in 〈◊〉〈◊〉. bringeth in Achil∣••es advising the Greekes in the time of a sore pesti∣lence, to 〈◊◊◊〉〈◊◊◊〉 thereof from God, by some Prophet, or a Priest or a Dreamer of dreames. And as the High 〈◊〉〈◊〉 of 〈◊〉〈◊〉 was adorned in his 〈◊〉〈◊〉 with Vrim and Thummim, translated in Greek Manifestation and Truth; so among the Egyptians, their high Priest is reported to have an ornament about his necke, of a Saphire stone, and the ornament was called Aletheia, (that is, Truth:) as Aeliam•• writeth in his Greeke History, booke 14. After the losse of Vrim and Thummim, and Prophets in Israel; the godly Iewes held them to the Law of Moses, as they were commanded by the last Pro∣phet, Mal. 4. 4. And hereunto Iesus sonne of Syrach, in Ecclus. 33. 3. seemeth to have reference, say∣ing, The Law is faithfull to him (that understandeth) as the asking of Dela: that is, as the Oracle of Vrim and Thummim, for Vrim is translated into Greeke Dela: 1 Sam. 28. 6. R. Moses bar Maimon, saith, They made in the second Temple Vrim and Thummim, (whereby he meaneth the Brestplate with the pre∣cious stones;) to the end they might make up all the [High priests] eight ornaments, (without which he might not administer,) although they did not enquire (of God) by them. And wherefore did they not enquire by them? Because the holy Ghost was not there. And every Priest, that speaketh not by the holy Ghost, and on whom the Divine-majestie resteth not, they inquire not by him. Maimony, treat. of the Implements of the Sanctuary, Chap. 10. Sect. 10. According to this phrase, are those speeches to be understood, in Ioh. 7. 39. The holy Ghost was not yet, because Iesus 〈◊〉〈◊〉 not yet glorified: and in Acts 19. 2. Wee have not so much as heard, whether there be an holy Ghost. Wher∣by is meant, the gifts of the Spirit, in Prophesie, Tongues, &c. as there followeth in vers. 6. T〈…〉〈…〉 holy Ghost came on them, and they spake with Tongues, and prophesied: which gifts being before ceased, were restored by the Gospell; an evident proofe that the Christ was come, Ioel 2. 28.—32. Acts 2. 4. 17. 18. And in Christ, this mystery of Vrim and Thummim was fulfilled: for in the heart of him our great High-priest, were the gifts of the holy Ghost without measure, 3. 34. unto all Light and Mani∣festation of the Truth, with all perfection and in∣tegrity, Iohn 1. 4. 9 17. and 3. 12. 13. and 18. 37. Coloss. 2. 3. whereby the light of the knowledge of the glory of God, in the face of Iesus Christ, is come unto us; by whom the Spirit of Truth is sent into us, to dwell with us, and to abide with us for ever, Iohn 14. 16. 17. who also hath given us to put on the Brestplate of Faith and Love. 1. Thessalon. 5. 8.

Vers. 31. the Robe] in Hebrew Megnil; in Greek Hupodutes, that is, an Vnderclothing: it was a long garment, worne next under the Ephod. The He∣brewes say, Vpon the Robe, was the Ephod and the Brestplate; and he girded with the curious girdle of the Ephod, upon the Robe, under the Brestplate: and ther∣fore it is called the Robe of the Ephod, because he gird•••• it with the Ephod. Maimony in Implements of the Sanctuary, Chap. 10. Sect. 3. See also Exodus 29. 5.

and Levit. 8. 7. of the Ephod] the Greeke here translateth it Poderee, that is, of the garment-downe∣to the foot. So in Revel. 1. 13. Christ appeareth 〈…〉〈…〉ed with a garment downe to the foot, (in the Gr. there, Poderee:) to shew himselfe, as High Priest for the Church.

Vers. 32. an hole] called in Hebrew a mouth. top] Hebr. head. a binding] or welt; called in [unspec 32] Hebrew a lip. woven worke] Hebrew, the work of the weaver. Iosephus (in his 3. booke of Antiqui∣ties, Chap. 8.) saith, This coat was not of two peeces, but woven in one, without seames on shoulders or sides. Maimony (in treat. of the Implements of the Sanctu∣ary, chap. 9. Sect. 3.) saith: The Robe was all of blew, and the threds thereof were twelve times double; and the hole thereof was woven at the beginning of the wea∣ving. And it had no sleeves, but was divided into two skirts, from the end of the necke unto beneath, after the manner of all Robes: and was not joyned together, but about all the neck only. The Gospell noteth of Christ, how in the dayes of his flesh he wore a coat without seame, woven from the top throughout, Iohn 19. 23. Though that were not a priestly garment, yet was it mysticall.

Vers. 33. Pomgranats] that is, similitudes of them: so the Greeke translateth, as it were Pomgra∣nats [unspec 33] of the flourishing pomegranat tree. scarlet] every sort of these three (saith Maimony) being twisted of eight threds, as it is written, upon the skirts of it twi∣sted, (Exodies 39. 24.) So the threds of these skirts were in all, foure and twenty. And hee made them like pomgranats, which open not their mouth; and hung them on the Robe. Maimony, treat. of the Implements of the Sanct. Chap. 9. Sect. 4. Wheresoever this word TVVISTED is used alone, (as it is in Exod. 39. 24.) it must be eight double threds. Ibid. Chap 8. Sect. 14. The Greek version, both here and in Exod. 39. 24. addeth the fourth stuffe, and of fine linnen twined: but the Hebrew wanteth this, as also the Chaldee. bells] in number, threescore and twelve, (as Maimony sheweth in the soresaid treatise, chap. 9. Sect. 4.) and they were hanged 36 on the one skirt, and 36 on the other. And in these 72 bells, were 72 clap∣pers, all of gold: and the bell, together with the clapper in it, is that which is called (in Hebrew) Pagnamon, (a Bell) saith Maimony, ibidem.

Vers. 35. to minister] in the same: or, when hee ministreth. sound] or, voice; that is, the sound [unspec] of his bells. Whereby was signified the voice of Christ, which is heard of God, in his prayer and mediation: and heard of the people, in his teach∣ing and instruction, Heb. 5. 7. and 7. 25. Deuter. 33. 10. Esay 58. 1. Mat. 12. 18. Therefore these Bels were of gold, to signifie the purity and preci∣ousnesse of the words of Christs; accompanied with Pomgranats, to signifie the fruits and com∣fortable effects of Christs both mediation and doctrine. For Pomgranats, were of the fruits of the holy Land, Deut. 8. 8. and they with the wine that is in them, signified the fruits and graces of the Saints, Song. 4. 〈◊〉〈◊〉. 13. and 8. 2. Therefore many such were also in Solomons Temple, 2 Chron. 3. 16. and 4. 13. And the care that this Robe should not be rent (verse 32.) signified the unity of the doctrine and faith of Christ, which should bee a∣mong his people without rents or schismes, 1 Cor. 1. 10 13. 1 Tim. 1. 3. goeth in, &c.] that is, publikely administreth, as this phrase signifieth, Numb. 27. 17. 1 Chron. 27. 1. Acts 1. 21. that he dye not] or, and he shall not dye.

Vers. 36. Plate] the Hebrew Tsits, properly sig∣nifieth [unspec 36] a floure; the Greeke, Petalon, a leafe: because it appeared faire and glorious: after, it is called, the plate of the holy crowne, Exodus 39. 30. It was a long plate of gold, two fingers broad, and reached from one eare (of the Priest) to another, saith Maimony, in Implements of the Sanctuary, Chap. 9. Sect. 1. HOLYNESSE TO IEHOVAH] that is, these words shall be graven upon it: in Hebrew, KO∣DESH LA IEHOVAH: which wee may Eng∣lish, Holinesse to Iehovah, or, The holinesse of Iehovah: and so the Greeke translateth it Hagiasma Kurtou, The holinesse (or Sanctification) of the Lord. These words might bee written (as the Hebrewes say) either in one line, or in two: and the letters were so graven, as that they stood out (above the rest of the plate, and were not cu•• inward.) Maimony, ibid.

Vers. 38. beare] or, take away the iniquity. This [unspec 38] openeth the mystery of this floure; how it figured the mediation of Christ, who by his holinesse which hee had of the Godhead, tooke away the sinnes of his people, which they commit in their most holy and religious actions, Ioh. 1. 19. 2 Cor. 5. 19. 1 Ioh. 2. 1. 2. for favourable acceptation] that is, for a signe that the people are made accep∣table unto God, by the holinesse of Iehovah him-selfe, which through the mediation of this high priest, is imputed unto them, Ephes. 1. 6 2 Cor. 5. 19. And this was graved as a signet, and put on the forehead of the Priest, that it might bee a visible and perpetuall token of Gods gracious acceptation to be seene and read of all the people, to their com∣fort; as also before the Lord, who respecteth his, in the face of Christ.

Vers. 39. coat] the Greeke translateth coats: for [unspec 39] whether it were the high priest, or the inferiour priests, their coats were all of one stuffe, and woven with like worke, Exod. 39. 27. and Maimony in the foresaid treat. Ch. 8. Sect. 16. where he sheweth also, that these coats had sleeues woven of the same and sowen unto the bodies of the coats; which were long, reaching downe to the heeles: and the sleeues for length and widenesse fit for the armes. They figured the garments of justice, wherewith Christ and his children are arayed, Psal. 13 2. 9. Re∣vel. 19. 8. Miter] in Hebrew Mistnepheth, which signifieth a thing wrapped about the head. Such as the Tuffe which at this day is worne in the Easterne countries. By the Hebrew records, the high priests Miter, and the inferiour priests Bonnets, were all of one stuffe and size: and differed onely in the manner of wrapping about the head; the Miter being woond more flat, and the Bonnets more round and high crowned. The Miter of the high priest, or of the inferiour priests, was sixteen cubits (that is, 24 foot) long, saith Maimony in Implements of the Sanctuary, Chap. 8. Sect. 2. 19. It was an orna∣ment for priests and for Kings, Ezek. 21. 26. and

signified both the power and authoritie which they had for their office vnder God, Zach. 3. 5. and their pure administration therof in Justice & judg∣ment, as Iob said, My judgment was as a Robe and a Miter, Iob 29. 14. So Christ our high priest, appea∣ring in a priestly Garment downe to the foot, had also his head, (that is, the attire of his head) and his haires, white as wooll, and as snow, Rev. 1. 13. 14. as in Song 5. 11. his head is of fine gold; as was the plate on the high priests forehead, and as a King with his crowne. Among the heathen Romanes, their chiefe priests were called Flamines; of the attire of their heads, as being Pileamines, without which, it was unlawfull for them to goe out of doores. Pomp. Laetus de Rom. sacerd. tit. de Flaminib. and Plutarch in Numa. Among the Arabians also, their high priests were clad with linnen garments, & Miters; Alex. ab Alex. lib. 2. cap. 8. Girdle] in Hebrew Abnet: it was made of fine linnen, and of blew, and purple, and scarlet, Exodus 39. 29. The Hebrew Doctors write, it was about three fingers broad, and two and thirtie cubits long: they wound it about, and turned it one fold upon another. The High priests Girdle was in making like to the other Priests. It was to gird the coat with, which was under the Robe, Levit. 8. 7. and Maimony, treat. of the Implements of the Sanctuary, Chap. 8. Sect. 2. 19. and Chap. 10. Sect. 1. Iosephus (in his 3. booke of Antiquities, Chap. 8.) saith, The coat was girt with a girdle foure fingers broad, but empty within; and woven so as it was like a serpents skin, pictured with flowers, red, purple, blew, and of fine linnen; the woofe was onely fine linnen; which being wound and tyed once or twice about the brest, hung downe to the ankles, so long as he did not minister; but when he ministred, lest it should hinder him, he cast it upon his left shoulder. This must bee understood of the inferiour Priests girdles; for the high priest could not so doe, by reason of his garments above it. These girdles signified the truth, constancy, and expedition of Christ in his ministration; and so of all Christians, Ephes. 6. 14. Esay 22. 21. Luke 12. 35. See the notes on Exodus 12. 11. em∣broiderer] or, weaver with tinsell worke: See Exodus 26. 1. 36. The embroidery or cunning workman∣ship, was in the weaving: for of all the Priests gar∣ments, none was made of needle worke, but of woven worke, as it is written, (in Exod. 39. 22. 27.) THE VVORKE OF THE WEAVER: saith Maimony, in Implements of the Sanctuary, Chap. 8. Sect. 19.

Vers. 40. Coats] of fine-linnen, such as the high Priest had, Exodus 39. 27. so for the girdles, and [unspec 40] bonnets, they were of the same stuffe and worke∣manship that the high Priests: as is before noted. And figured the garments of Christs children, made white in his blood, wherein they serve God day and night in his Temple, Rev. 7. 14. 15. and 19. 8. Among the Heathens also, they that sacrifi∣ced to their gods, were clad in white rayment, Valer. Max. b. 1. c. 1. Bonnets] of linnen cloth, wrap∣ped about their heads, much like the high Priests Miter. See the notes on vers. 39. So wee Christi∣ans are to put on our heads, the hope of salvation for an helmet, and under it for to rejoyce, 1 Thes. 5. 8. Rom. 5. 2. for the tire upon the head, is opposed un∣to mourning, Ezek. 24. 17. 23.

Vers. 41. anoint] with the holy oyle, made at Gods [unspec] direction: see Exodus 30. 23. 30. and 29. 7. fill their hand] that is, consecrate and dedicate them unto the ministery. This was by putting the flesh of the sacrifice, with bread, &c. into their hand: whereof see Exodus 29. 9. 23. 24. The Greeke kee∣peth the Hebrew phrase: but the Chaldee trans∣lateth, thou shalt offer their offrings.

Vers. 42. breeches] alike for the High Priest, and [unspec] for the other, of the same matter and forme. naked flesh] that is, the secret and shamefull parts, called in the Hebrew the flesh of nakednesse (or of fhame,) because of those parts we are most ashamed when we are naked. The Greeke translateth, the shame of their body. So each of these words, is used for our shamefull parts: flesh, in Gen. 17. 11. Ezek. 23. 20. nakednesse, in Gen. 9. 22. 23. Lev. 18. 7. which are here commanded to bee covered with linnen, which signified righteousnesse, Revel. 19. 8. even the righteousnesse which is of God by faith, wher∣by our sinne (which is our shame, Romans. 6. 21.) is covered, Rom. 4. 6. 7. And as all these garments are given of God to Aaron and his sonnes: so hee it was that clothed our first pa∣rents after their nakednesse, Gen. 3. 21. and he hath spred his skirts over us, and covered our filthiness, when we were naked and bare, Ezek. 16. 7. 8. and counselleth all, to buy of him white rayment, that they may be clothed, and their filthie nakednesse appeare not, Revel. 3. 18. even to put on the Lord Iesus Christ, and to make no provision for the flesh, to fulfill the lusts therof, Rom. 13. 14. the thighes] from above the navell, a little off from the heart, unto the end of the thigh; saith Maimony in Implements of the Sanctuary, Chap. 8. Sect. 18. Though these parts were covered by the former garments, yet lest by wind, or any other accident, they should haply be discovered, God (for more reverence of his Ma∣jesty, and regard of seemlinesse and honesty,) ap∣pointeth this close covering, which (as Maimony expresseth) were tyed with strings, and made close like a purse. Thus God gave more abundant ho∣nour, to that part which lacked; and our uncome∣ly parts, have more abundant comelinesse, as Paul saith, 1 Cor. 12. 23. 24.

Vers. 43. beare not iniquity] that is, beare not pu∣nishment for this iniquity, and dye. The Greeke translateth, and they shall not bring sinne upon them∣selves, that they dye not. For God is of purer eyes, then to behold evill, Hab. 1. 13. and hee that had not on his wedding garment, was bound hand and foot, and cast into utter darknesse, Matth. 22. 12. 13. Blessed therefore is he that watcheth and keepeth his garments: lest he walke naked, and his shame be seene, Revelat. 16. 15. This caution is not for the breeches onely, but for all the garments; as the Hebrew Doctors have gathered thus; The high Priest that ministreth with lesse then these eight gar∣ments, or the inferiour Priest that ministreth with lesse then these foure garments, his service is unlaw∣full, and hee is guilty of death by the hand of God; even as a stranger that ministreth; as it is written, (in Exodus 29. 9.) AND THOV SHALT GIR∣THEN

VVITH GIRDLES, &c. AND THE PRIESTHOOD SHALL BE THEIRS: when thee garments are upon them, their Priesthood is upon them: if their garments be not upon them: their priest-hood is not upon them, but loe they are as strangers; and it is written (in Num. 1. 51.) THE STRANGER THAT COMMETH NIGH SHALLBE PVT TO DEATH. As he that wanteth his garment, is guiltie of death, and his service unlawfull: so is he that hath moe garments. As hee that puts on two coats, or two girdles; Or, the common priest that puts on the high priests garments, and serveth; loe he polluteth the ser∣vice and is guiltie of death by the hand of (the God of) heaven. Maimony, in treat. of the Implements of the Sanctuarie, ch. 10. sect. 4. 5.

CHAP. XXIX.

1. The things which Moses was to get readie, for the consecrating of the Priests unto their office. 4, To wash their bodies. 5, The order how to put on the high priests garments, 7. and to aniont him. 8, The araying of the other priests. 10, The manner how to sacrifice the Bullocke, which was for a sin-offring; 15, And the first Ram, which was for a Burnt-offring; 19, And the second Ram which was for consecration of the Priests, to, that the blood therof, should be put on their eares, hands, and feet. 21, With that blood and with oile, they and their garments should be sprinkled. 26, The manner how to wave the brest of that sacrifice, and to leave up the shoulder thereof in the Priests hands. 30, Seven daies, the time of consecration. 32, The Priest must eate the Ram wherewith they should bee consecra∣ted. 36, Of purifying the Altar seven dayes. 38, Of the two Lambs, which should be for a daily burnt offring in Israel continually, 40, with their meat and drinke-offe∣rings. 43, God promiseth to sanctifie his Tabernacle and people, and to dwell among them.

AND this is the thing that thou shalt doe unto them; to sanctifie them, to [unspec 1] minister-in-the-Priests-office unto me: Take one Bullocke, a yongling of the Herd; and Two Rams perfect. And unlea∣vened bread, and cakes unleavened, tempe∣red with oile; and wafers unleavened anoin∣ted with oile: of wheaten flowre shalt thou make them. And thou shalt put them into one basket, and shalt bring them neer, in the [unspec 3] basket: and the bullock, and the two Rams. And Aaron and his Sonnes thou shalt bring neare, unto the doore of the tent of the con∣gregation: [unspec 4] and shalt wash them with water. And thou shalt take the garments, and shalt clad Aaron with the Coat, and with the [unspec 5] Robe of the Ephod, and with the Ephod, and with the Brestplate: and shalt fitly gird clàd, with the curious girdle of the Ephod. And thou shalt put the Miter upon his head: [unspec 6] and shalt fasten the Crowne of holinesse, up∣on the Miter. And thou shalt take the a∣nointing [unspec 7] oile, and poure it upon his head: and anoint him. And thou shalt bring neer [unspec 8] [unspec 9] his Sons; and clad them with Coats. And thou shalt gird them with Girdles, (Aaron and his Sons,) and shalt bind the bonnets on them, and the priesthood shall be theirs, for an eternall statute: and thou shalt fill the hand of Aaron, and the hand of his Sonnes. And thou shalt bring neere the bullocke be∣fore [unspec 10] the Tent of the congregation: and Aaron and his Sons shall impose their hands upon the head of the bullocke. And thou [unspec 11] shalt kill the bullocke before Iehovah: at the doore of the Tent of the congregation. And thou shalt take of the blood of the bul∣locke, [unspec 12] and put upon the hornes of the Altar with thy finger: and shalt poure all the blood at the bottome of the Altar. And [unspec 13] thou shalt take all the fat, that covereth the inwards, & the caule, that is above the liver: and the two kidneyes; and the fat, which is upon them: and shalt burne them upon the Altar. And the flesh of the bullocke, and his [unspec 14] skin, and his dung; shalt thou burne with fire, without the campe: it is a Sinne (offring.) And thou shalt take the one Ram: and Aa∣ron [unspec 15] and his Sonnes shall impose their hands upon the head of the Ram. And thou shalt [unspec 16] kill the Ram: and shalt take his blood, and sprinkle upon the altar round about. And [unspec 17] thou shalt cut the Ram into his peeces: and shalt wash his inwards, and his legges and put them unto his peeces, and unto his head. And thou shalt burne all the Ram upon the [unspec 18] altar; it is a Burnt-offring unto Iehovah: it is a savour of rest, a Fire-offring unto Ieho∣vah. And thou shalt take the other Ramme, [unspec 19] and Aaron and his sonnes shall impose their hands upon the head of the Ram. And thou [unspec 20] shalt kill the Ram, and take of his blood and put upon the tip of the right eare of Aaron; and upon the tip of the right eare of his Sons, and upon the thumbe of their right hand, and upon the great toe of their right foot: And shalt sprinkle the blood upon the altar, round about And thou shalt take of the [unspec 21] blood which is upon the Altar, and of the a∣nointing oile: and shalt sprinkle upon Aa∣ron, and upon his garments, and upon his Sonnes, and upon the garments of his Sons, with him: and he shall be sanctified, and his garments, and his sonnes, and his sonnes gar∣ments with him. And thou shalt take of the [unspec 22] Ram, the fat and the rumpe, and the fat that covereth the inwards, and the caule above

the liver, and the two kidneyes, and the fat which is upon them; and the right shoulder: for it is a ram of filling the hand. And one [unspec 23] loafe of bread, and one cake of oile bread, and one wafer: out of the basket of unleve∣ned cakes, which is before Iehovah. And [unspec 24] thou shalt put al on the palmes of-the-hands of Aaron, & on the palmes-of-the-hands of his Sonnes: and thou shalt wave them for a wave-offring before Iehovah. And thou [unspec 25] shalt receive them from their hand, and shalt burne them upon the Altar, for a Burnt-of∣fring: for a savour of rest, before Iehovah; it is a Fire-offring unto Iehovah. And thou [unspec 26] shalt take the brest of the ram of the filling of the hand, which is for Aaron, and wave it, for a wave offring before Iehovah: and it shall be thy part. And thou shalt sanctifie [unspec 27] the brest of the wave offring, and the shoul∣der of the heave-offring, which is waved, & w^ch is heaved-up, of the ram of the filling of the hand; of that which is for Aaron, & of that which is for his Sons. And it shall be Aarons [unspec 28] and his Sonnes, by a statute for ever, from the sonnes of Israel; for it is an heave-offring: and it shall be an heave-offring from the sons of Israel, of the sacrifices of their peace-of∣frings; even their heave-offring unto Ieho∣vah. And the garments of holinesse which [unspec 29] are Aarons, shall be his sonnes after him, to be anointed in them, and to fill their hand in them. Seven daies, shall he that is Priest in [unspec 30] his stead, of his sonnes, bee clad in them: when hee shall come into the Tent of the Congregation, to minister in the Holy Place. And thou shalt take the Ram of the filling of the hand: and shalt seeth his flesh, [unspec 31] in the holy place. And Aaron and his sons, shall eate the flesh of the Ramme; and the [unspec 32] bread which is in the basket at the doore of the Tent of the Congregation. And they shall eate those things, with the which atonement-was-made; to fill their [unspec 33] hand, to sanctifie them: and a stranger shall not eate (of them,) because they are holy. And if there remaine of the flesh of the fil∣ling of the hand, & of the bread unto the mor∣ning: [unspec 34] then thou shalt burn the remainder w^th fire, it shall not be eaten, because it is holy. And thou shalt doe unto Aaron and to his [unspec 35] Sonnes, thus, according to all which I have commanded thee: seven dayes shalt thou fill their hand. And thou shalt make ready [unspec 36] for every day a bullocke for a sinne-offring, for atonements: and thou shalt purifie the al∣tar, when thou makest atonement for it, and thou shalt anoint it, to sanctifie it. Seven daies [unspec 37] thou shalt make atonement for the altar, and sanctify it: & the altar shal be Holy of holies; whatsoever toucheth the altar, shall be holy.

And this is that which thou shalt make [unspec 38] ready, upon the altar: two lambes of the first yeere, day by day continually. The one [unspec 39] lambe, thou shalt make ready in the mor∣ning: and the other lambe thou shalt make ready betweene the two evenings. And a [unspec 40] tenth deale of floure, mingled with the fourth part of an Hin of beaten oile; and for a drinke-offring, the fourth part of an Hin of wine, for the one lambe. And the other [unspec 41] lambe, thou shalt make ready betweene the two evenings: according to the meat of∣fring of the morning, and according to the drinke-offring thereof, shalt thou make for it, for a savour of rest, a Fire-offring unto Ie∣hovah. (This shall be) a continuall burnt-of∣fring [unspec 42] throughout your generations, at the doore of the Tent of the congregation, be∣fore Iehovah: where I will meet with you, to speake unto thee there. And I will meet [unspec] there, with the Sons of Israel: and he shall be sanctified by my gloty. And I will sanc∣tifie [unspec] the Tent of the congregation, and the altar: & Aaron & his Sons I will sanctifie to minister-in-the-priests-office unto me. And [unspec] I will dwell amongst the sonnes of Israel, and will befor a God unto them. And they shall [unspec 46] know that I am Iehovah their God, that broght thē forth, out of the Land of Egypt, that I may dwell amongst them: I Iehovah their God.

Annotations.

THE thing] Hebrew, the word: the Greek [unspec] saith, these things. God having chosen Aa∣ron and his seed, to bee Priests unto him; entreth them into their office by many rites; as Washing, Clothing, Anointing, Sprinkling, and Offring of sacrifices for their consecration. bullocke] in Hebrew Par: which is greater then a calfe, but not so great as an oxe. The Hebrew Doctors thus distinguish them: Wheresoever it is said, (g〈…〉〈…〉∣gel) a calfe, that is, a yong one of the first yeare: but (par) a bullocke, is a yong one of the second yeere. Mai∣mony treat, of Sacrifices, Chap. 1. Sect. 14. yongling of the herd) or, yong oxe: Hebrew sonne of the oxe (or of the herd.) The Greeke saith, of the oxen. See the fulfilling of this precept, in Levit 8. 〈…〉〈…〉es] these were also of the second yeere; 〈◊〉〈◊〉 lambes were of the first. perfect] th•••• is, without blemish, want; superfluitie, or defor∣mitie. See the notes on Exod. 12. 5. These sa∣crifices figured Christ, who was without blemish, without 〈◊〉〈◊〉, 1 Pet. 1. 19.

Ver. 2. unlevened] which signified, sinceritie, and in〈…〉〈…〉ruption. See Ex. 12. 8. 15. oile] which sig∣n〈…〉〈…〉d [unspec 2] the graces of Gods Spirit, 1 Ioh. 2. 27. See the notes on Exod. 30. 25. flowre] the best part of the principall grain, called somtime the fat of wheat, Deut. 32. 14. with such God spiritually feedeth his Charch, Psal. 81. 17. and 147. 14. Such bread sig∣nified Christ also, whom the Father giveth us to feed upon, Ioh. 6. 32. 33.

V. 4. the Tent] the whole Tabernacle or Habita∣tion of God is so called, of one principall part ther∣of, [unspec 4] Exod. 26. called the Tent of Congregation, or of meeting; because there the people assembled, and there God met with them; as after in v. 43. Here the Priests were to be presented before God, and before the people, who were also there gathered together, Lev. 8. 3. So the ministers of Christ, were ordained in the Churches, Act. 14. 23. and 6. 5. 6. water] out of the sanctified Laver, Exo. 30. 18. 19. for it was made and anointed, and set in the Lords Court, before the priests were consecrated, Exod. 40. 7. 11. 12. Lev. 8. 6. This signified the wa∣shing from sin, which is the first part of purificati∣on, by the blood of Christ, wherof they that come neere unto God for to serve him acceptably, must be partakers, Psal. 51. 9. Esay 1. 16. Rev. 1. 5. Heb. 9. 13. 14. and 10. 22.

V. 5. clad] or, put upon Aaron: figuring the next worke of Gods grace, after the washing away and [unspec 5] forgivenesse of sinne; to impart the gifts of righte∣ousnesse and salvation, Ps. 132. 9. 16. The order of clothing, as appeareth by the Scripture, in Lev. 8. and is distinctly recorded by the Hebr. Doctors, was thus: He put on the breeches first, and girded them higher then the navel, above his loynes. After that, he put on the coat; and then he girded the girdle, wrap∣ping it about his brest. After the girdle, hee put on the Robe, and over the Robe, the Ephod & Brestplate: and girded him with the curious girdle of the Ephod, over the robe, and under the Brest plate. Afterward, he wrap∣ped the Miter about his head, and fastened the golden plate thereupon. Maimony, treat. of the Implements of the Sanctuary, c. 10. s. 1, &c. These rites which Is∣rael learned or God, were after corruptly imitated by the Gentiles; whose priests were washed before their consecration, continued in the preparation to their priesthood, ten dais without eating flesh or drinking wine: were arrayed with 12. robes (as Aaron was with eight,) and those of bysse (or fine linnen) painted or embroidered with divers co∣lours, besides daily sacrificing, solemne feasting, & the like: as L. Apuleius sheweth in Asin. aur lib. 11. fitly gird] here the Hebr. is Aphad: frō whence the name of the Ephod is derived, and so named (as here appeareth) of being aptly girded unto him. 〈◊〉〈◊〉 G〈…〉〈…〉 & Chald. versions here expound it. Th•• g〈…〉〈…〉ding is observed by Maimony, to be about the 〈…〉〈…〉ot the loines: and whereas in Ezek. 44. 18. 〈◊◊〉〈◊◊〉 〈…〉〈…〉d, they shall not gird themselves in the swea∣ting (〈◊〉〈◊〉) their Ionathan the ancient Chaldee pa∣r〈…〉〈…〉 expoundeth it, not upon their loines, but up∣on their heart. And this manner of girding, the Holy Ghost observeth in our high Priest Christ, who appeared girded about the paps with a golden girdle, Revelations 1. 13. As all girding signifi∣eth a ready preparation and strengthening unto any service. Luk. 12. 35. Esay 5. 27. Act. 12. 8. so this is in speciall, for the heart of the Priests, to be girded with Truth, as Paul expoundeth it, Ephesians 6. 14. So Christs ministers are likened to Angels comming out of the Temple, clothed in pure and white linnen, and girded about the brests, with gol∣den Girdles, Rev. 15. 6.

Verse 6. fasten] or, put: Hebrew, give. See [unspec 6] the notes on Exodus 28. 15. Crowne of holi∣nesse] that is, holy Crowne, or Diadem: meaning the golden Plate fore-spoken of, Exod. 28. 36. and 39. 30. Leviticus 8. 9. called here Nezer, that is, a Separation, because it was a signe of separati∣on and exemption from other men. Therefore the Diadem of Kings was called Nezer, 2 Samuel 1. 10. Psal. 89. 40. and here it is the ornament of the High Priest, to denote his dignitie. So the Greeke calleth it Petalon to Hagiasma; as the Plate was before named, in Exod. 28. 36.

Verse 7. anointing oile] the making hereof, is [unspec 7] after shewed, Exodus 30. 23. &c. anoint] this third thing, signified the communication of the graces of Gods Spirit, 1 Iohn 2. 27. as it is sayd, The Spirit of the Lord God is upon mee, because the Lord hath anointed mee, &c. Esay 61. 1. And this for to cause the odour of his administration to spread abroad unto the comfort of the Church, dwelling together in love and vnitie, Psalme 133. 2. 2 Cor. 2. 14. 15. 16. Anoint, is in Hebrew Mashach; whereupon the high Priest and King that was anointed, was called Mashiach or Messias, Leviticus 4. 3. 1 Samuel 12. 3. 5. which Messias, is in Greeke Christ, and is the name of the Sonne of God, our Saviour, Dan. 9. 25. Iohn 1. 41.

Verse 9. fill the hand] namely, with parts of the [unspec 9] sacrifices, which after they were waved in the priests hand, were burnt on the altar, verse 2••. 24. 25. This is usually called consecration: the Greeke calleth it perfecting; because hereby the priest was fully and perfectly authorized to doe the Priests office. And this word Paul useth in Greeke, writing of the priesthood of the Sonne (of God) who is perfected (or consecrated) for ever, Heb. 7. 28. By this manner of calling, God shewed that none might take in hand to minister before him, unlesse the things were first put into his hand, for a signe of his calling from God, Ioh. 3. 27. Heb. 5. 4. 5. But in Ieroboams priests it was otherwise, when whosoever would, he filled his hand, and became a priest of the high places, 1 King. 13. 33.

V. 10 the bullock] which was to be a sin-offring for [unspec 10] the Priest, ver. 14. So all sacrifices which the high priest offred for his sins, were bullocks; which were not so, for other ordinary men, Levit. 4. 3. 23. 28. impose their hands] with making confession of their sinnes, Levit. 5. 5. 6. and 16. 21. by which rite, they disburdened themselves of their sinnes, and layd them on the head of the sacrifice to bee killed: which was a figure of Christ, killed for our sins, upon whom the Lord layd the iniquitie of us all, Esay 53. 6. 7. 8. This imposition of hands was to be

done by every man that brought a sacrifice for his sins, Lev. 4. 24. 29. the manner whereof the Iewes have recorded thus: There is no imposing of hands, but in the Courtyard: if he lay on hands without, hee must lay them on againe within. None may impose hands, but a cleane person. In the place where hands are imposed, there they kill the beast, immediately after the imposi∣tion. Hee that imposeth must doe it withall his might, with both his hands upon the beasts head, not upon the necke or sides: and there may bee nothing betweene his hands and the beast. If the sacrifice bee of the most holy things it standeth on the North side, (as Levit. 1. 11.) with the face to the West: the imposer standeth East-ward, with his face to the West: and layeth his two hāds betweene the two horues, and confesseth sin over the sin∣offring, and trespasse over the trespasse offring, &c. and saith, I have sinned, I have committediniquity, I have trespassed, and done thus and thus; and doe returne by repentance before thee, and with this, I make atone∣ment. Maimony, in treat. of the Offring of Sacrifices, ch. 3. Sect. 11. &c.

Vers. 11. thou shalt kill] Moses now at first did ex∣traordinarily by Gods appointment those things [unspec 11] which were peculiar to the priests office after∣ward: so consecrating and instructing them, for time to come.

Ver. 12. the altar] which was most holy, and sanctified the sacrifice v. 37. Mat. 23. 19. which al∣tar [unspec 12] also signified Christ, who sanctified himselfe for his Church, Ioh. 17. 19. and through the eter∣nall Spirit, offred himselfe without spot unto God, Heb. 9. 14. so by the Godhead, the death of Christ was sanctified, and sufficient to cleanse all iniquity. This first sin-offring differed from the rest that or∣dinarily followed: for every such offring of the priest for sinne, the blood of it was caried into the Tabernacle, and put upon the hornes of the gol∣den altar of incense, Levit. 4. 3. 7. whereas this was not so, but only put upon the hornes of the brazen altar of burnt-offring, which stoodin the court-yard. For the end of this first oblation, was to make atonement for the altar it selfe, and to sanctifie it, that it might be fit afterward to sanctifie the sacri∣fices of the people, which should be offred upon it; as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring, was used herein, like the offring of the common ruler, and private person, for the blood for their sin, was put on the hornes of the brazen altar onely, Lev. 4. 25. 30. because Aaron and his Sons, were not yet full priests, till the seven dayes of their consecration were ended, Lev. 8. 33. 34. &c. finger] This rite of putting blood with the finger, upon the hornes of the altar, was for all sin off••••ngs. Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice. And teacheth us the efficacy of Christs blood, for the purging of our sins, when it is so particularly pre∣sented unto God, and applied by his Spirit, (as the finger of God, Luk. 11. 20. is expounded to bee the Spirit of God, Mat. 12. 28.) Heb. 9. 12. 13. 14. The outward rite was performed thus: When the priest tooke the blood in a bason, he brought it to the al∣tar, and dipped the fore-finger of his right hand in the blood; and striked it on one home of the altar, & wiping his finger on the lip of the bason, (for no blood might remain upon it,) he dipped his finger the second time, and striked it on another horne, and so did he to all foure, beginning at the South-side, and compassing the altar first Eastward, then North, then West; and at the bottome of that horn of the altar where he made an end with his finger, did he poure the rest of the blood, which was to∣wards the South. These things Maimony sheweth in treat. of the Offring of Sacrifices, c. 5. s. 7. &c. and are more particularly to bee opened in Leviticus. all the blood] that is, the rest of the blood, as the Greeke explaineth it. This figured the fulnesse and perfection of the grace of Christ, by his blood ob∣tayning full redemption, from our sins.

V. 13. the fat] This in Scripture is often taken for evill, because fatnesse hindreth sense and feeling. [unspec] So of the wicked it is said, their heart is fat as grease, Ps. 119. 70. and thou art waxen fat, thou art waxen grosse, &c. then he forsooke God, Deut. 32. 15. &, make the heart of this people fat, &c. lest they understand, Esay 6. 10. This fat therefore, which was a signe of mans corruption, God wold have to be consumed by fire on the altar; teaching thereby the mortifi∣cation of our earthly members, by the worke of Christ, and of his Spirit. Somtime the fat is used to signifie the best of all things, as is noted on Gen. 4. 4. so it teacheth us, to give the best unto the Lord. the inwards] or inmost part, that is, the heart, w^ch is most inward, and in the midst of the body. So the inward of man is used for the heart, and conse∣quently for the thoughts, and mind: as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part, Ier. 31. 33. the Apostle cal∣leth the mind, Heb. 8. 10. By the fat upon the inwards therefore, is signified all corruption that covereth mans heart, as carnall reason, unbeliefe, hypocrisie, evill thoughts and purposes, &c. all which must be consumed, and the heart purified by the Spirit of God. caule that is above] named also, the caule of the liver, in v. 22. It is thought to be the midriffe or the at skin that is above the liver, the Gr. trans∣lateth it lobon, the lap of the liver. kidneyes] or reine••: which as they are the instruments of seed for generation: so in Scripture they are used for the inmost affections and desires, and are joyned with the heart: & of these only God is the search∣er and possessor, Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire, figuring that w^ch Paul teacheth, Mortifie your members which are on the earth; fornication, uncleannesse, inordinate affection, evill concupiscence, &c. Col. 3. 5. And thus the Heb. of old understood these figures; for they say, There∣fore the kidneys & the fat which is on them, & the caule that covereth the liver, were burnt unto God, for to make atonement for the sin of man, which proceedeth out of the thoughts of the reines, and lust of the liver, & fat∣nesse of the heart, &c. for they all consent in sin. R. Me∣nachem, on Ex. 29. fol. 111. shalt burne] the origi∣nall word signifieth properly to perfume or resolve into smoke, used for burning of incense, applied here to the burning of sacrifices, whereby the smoke went up towards heaven. The Greeke translateth it Impose; the Chaldee Offer.

V. 14. burne] It was a generall Law, that no sin∣offring, whose blood was caried into the Taberna∣cle, [unspec 14] &c. should be eaten, but burnt in fire, Levit. 6. 30. and such sin-offrings as had not their blood caried in thither, should bee eaten by the priests, Levit. 10. 18. Howbeit, this offring was burnt, though the blood were not caried into the holy place. One reason whereof seemeth to be, that the priests might not eate their owne sin-offrings, Lev. 4. 3. 12. Because they could not beare, or take away their owne sinnes, but needed another Saviour as well as all men; and the eating of any mans sinne∣offring, signified the bearing and expiating of that mans sin, Levit. 10. 17. without] a figure how Christ, the true Sacrifice for our sins, should suffer without the gate of Ierusalem, which was part of his reproch that he bare for us, Heb. 13. 11. 12. 13. a Sin] that is, an offring for sinne; so the Apostle (according to the Gr. version) translateth it for sin, Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase, may that be understood of Christ, that God made him, who knew no sin, to be sin for us, that is, a sin-offring, or, an exceeding sinner, 2 Cor. 5. 21. Thus the law made men priests which had infirmitie, & needed to offer sacrifice, first for their owne sins: but we now have the Son, who is consecrated for ever, Heb. 7. 27. 28.

Vers. 15. impose] with both hands betweene the homes; as before is noted on v. 10. and this every [unspec 15] of them severally, for if five men bring one sacrifice, they all impose hands upon it, one after another: saith Maimony, in treat. of Offring sacrifice, c. 3. S. 9. By this rite, the priests presented the Ram, a figure of Christ, unto God for them as a burnt-offring; in whom they were also by faith to present their ownebodies, a living sacrifice, holy, acceptable un∣to God, w^ch was their reasonable service, Ro. 12. 1.

Ver. 16. sprinkle] this rite belonged to all burnt∣offrings, [unspec 16] Lev. 1. 5. See the annotations there. It fi∣gured the sprinkling of the blood of Iesus, for our reconciliation, and sanctification before God, 1 Pet. 1. 2. Heb. 9. 12. 14.

V. 17. cut the ram] after the skin is flayed off. Of [unspec 17] this and other rites, see the notes on Lev. 1. 6. &c. V. 18. burnt-offring] or, whole burnt sacrifice, in Heb. [unspec] an ascension; because it went up in fire all of it unto God: see Gen. 8. 20. of rest] of quieting or pa∣cifying the wrath of God: the Chaldee saith, that it may be received with favourable acceptation: so in v. 25. The Gr. translateth it, a savour of sweet smell, which phrase Paul useth, Ephes. 5. 2. See the notes on Gen. 8. 21. fire offring] in the Gr. it is called asacrifice, in Chaldee, an oblation. The fire that sent up the sacrifices, signified both the afflictions on Christ and his members; (for every one shall be salted 〈◊〉〈◊〉 Mar. 9. 49. 1 Pet. 4. 12.) and the worke of Gods Spirit, Mat. 3. 11.

V. 19. the other] Hebr. the second ram which was [unspec 19] for th〈…〉〈…〉 consecration. hands] as they did in the former: signifying that from God in Christ (fi∣gured by that Ram,) they expected not only iusti∣fication and sanctification, (as by the two former sacrifices; but consecration also to their office, and grace from him to performe the same.

V. 20. the tip] the highest part, as the Chaldee ex∣plaineth [unspec 20] it. This putting of blood upon the eare, &c. was also used in the cleansing of the Leper, Lev. 14. 14. So here it signified in the Priests, the cleansing & sanctifying of their eares, to heare the word from the mouth of God, which they should teach unto the people, Ezek. 3. 17. 1 Cor. 11. 23. Esay 50. 5. Ma••. 7. 33. hand] that their worke and administration, might also be sanctified by the blood of Christ, and acceptable to God: Deut. 33. 11. Act. 5. 12. foot] that their walking & con∣versation might also be holy; and their imperfecti∣ons clensed by the same blood: Phil. 3. 17. Gal. 2. 14. 1 Cor. 11. 1. The blood thus put on them from head to foot, might also signifie the sufferings of Christ, whereof his ministers and people are par∣takers. Col. 1. 24. Phil. 3. 10. Altar] that by Christ, their purity and sanctification might bee fully perfected, 2 Cor. 3. 5. 6.

V. 21. sprinkle] for sanctification, as is after expres∣sed: [unspec 21] for the ministers of God both in their persons, and in their office (figured by the priests garments) are by the blood of Christ, and oile of his graces, sprinkled in their hearts from an evill conscience, and sanctified for the work of the ministery, Heb. 10. 22. 1 Cor. 15. 10. and 3. 10.

V. 22. of filling] to wit, the hand, as v. 9. that is, of con∣secration, [unspec 22] or initiation: the Gr. saith, of perfection.

V. 23. loafe] or, great-round-cake: for this, in Lev. [unspec 23] 8. 26. Moses saith one cake, So in 1 Chro. 16. 3. that is called a loase, which in 2 Sam. 6. 19. is called a cake. oile bread] tempered with oile, as in ver. 2. which is] or, as the Greeke explaineth it, which are set before the Lord.

Vers. 24. wave] that is, move to and fro round a∣bout, and so to offer thē vnto God. The originall [unspec 24] word is sometime used for sisting in a sieve, Esa. 30. 28. that signifieth trials and afflictions, Luk. 22. 31. and so the Prophets apply this word unto troubles, Esay 10. 32. and 13. 2. and 30. 28. And as here the things, so elsewhere the persons are wa∣ved as a wave-offring, Numb. 8. 11. For wave, the Greeke translateth separate: which word Paul useth, speaking of his designation to the ministery, Rom. 1. 1.

V. 25. rest] Gr. of sweet smell: see v. 18. This signifi∣ed [unspec 25] that God would make manifest the savour of his knowledge by his ministers, 2 Cor. 2. 14. 15.

V. 26. thy part] Heb. to thee for a part, (or portion:) to eate the same. That which was after given to [unspec 26] the Priests, ver. 28. Lev. 7. 34. is here allowed unto Moses, as hee that extraordinarily did now the priests worke. See this fulfilled in Lev. 8. 29.

V. 27. heave-offring] so called because it was hea∣ved or lifted up towards heaven. And these two [unspec 27] parts the brest & the shoulder, thus waved & heaved up, and so given to the Lord and his minister, did teach the priests now cōsecrated, how w^th all their heart, and with al their strength, they should give themselves unto the service of the Lord in his Church, w^th much labour, & manifold afflictions; even as the prince of our salvation was consecrated also through afflictions, 2 Cor. 6. 4. 10. Heb. 2. 10.

Vers. 29. to be anointed] Hebrew to anoint: but [unspec 29]

such words are often used passively, as is noted on Gen. 2. 20. and 6. 20. and 16. ••4▪ and so the Greek explaineth it, that they may be anointed in them, and to perfect (or consecrate) their hands. See Exod. 30. 30. and 40. 15.

Vers. 30. Seven daies] during which time, they [unspec 30] were to abide at the doore of the Tabernacle, day and night, to keepe the watch of the ••ord, Levit. 8. 33. 35. Of the mysterie of the number Seven, see the notes on Exod. 12. 15. Gen. 2. 2. Lev. 4. 6. It taught the priest here, that the whole terme of their life should be spent before the Lord holily, and in his service, 1 Tim. 4. 15. 16. In this time of Seven daies also, the Sabbath (which was a signe of sanctification (came over them, as is observed on Gen. 17. 12. And so the Hebrewes doe note of this action in particular, saying: Great is the Sabbath day, for the high priest entreth not upon his service, after he is anointed, untill the Sabbath passe o∣ver him, as it is written (in Exodus 29. 30.) Seven daies shall he that is priest, &c. R. Elias, in Sepher Re∣shith cho••hmah, fol. 419. a.

Verse 31. the holy place] the Courtyard of the [unspec 31] Sanctuarie, at the doore: as the next verse sheweth.

Ver. 32. at the doore] there it must be both boy∣led, [unspec 32] and eaten, Lev. 8. 31.

Verse 33. atonement was made] to wit, with God, by sacrifice: which being figures of Christ, [unspec 33] the Eating of them, signifyed the applying of Christs death by faith unto their owne soules, Ioh. 6. 35. 51. The Greeke translateth, by which they were sanctifyed. a stranger] he that is not of the Priests flocke. holy] Hebrew holinesse, un∣derstanding meats of holinesse.

Vers. 34. burne] as being unlawfull to bee eaten; and as all flesh that became polluted was burned, [unspec 34] Lev. 7. 18. 19. This taught them care to apply the grace of Christ, without delay, see the notes on Ex∣odus 12. 10. holy] or a holy thing: Hebrew, ho∣linesse, as vers. 33.

Vers. 36. make] to wi••, ready for sacrifice; that is, [unspec 36] kill, sprinkle the blood, offer, &c. See Gen. 18. 7. Exod. 10. 25. So vers. 38. and often after. atonemento] or, expiations, propitiations, reconciliati∣ons: meaning for Aaron and his sonnes, and the al∣tar. The originall word implyeth both pacificati∣on of Gods wrath, and his mercifull covering of transgressions, whereupon atonement followeth. See Gen. 32. 20. The Iewes had one speciall day in the yeare▪ to cleanse them from all their sinnes; that 〈…〉〈…〉 by this name, the day of atonement, (or, of exp••••••tion) Levit 16. 30. All such things were figure•• of Christ, Heb. 〈…〉〈…〉. 3. 1 Ioh. 2 2. purifie] to wit, 〈…〉〈…〉, as the Hebrew word signifieth to 〈…〉〈…〉, which as it is properly applyed to the p〈…〉〈…〉fying of men from sinne, Numb. 8. 21. and 10. 22. 〈◊〉〈◊〉 5〈…〉〈…〉 so here and elsewhere, to the purifying of the 〈◊〉〈◊〉, Ezek. 43. 26. of mens 〈◊〉〈◊〉, Lev. 14. 49. 〈◊〉〈◊〉 and all things about them, Num. 31. ••0. & of Go〈…〉〈…〉use or Sanct〈…〉〈…〉ie, Ezek. 45. 18. which was by〈…〉〈…〉 of the sins & vnclean∣〈…〉〈…〉 the Sons of 〈◊〉〈◊〉, amongst whom Gods 〈…〉〈…〉 and holy thing 〈◊〉〈◊〉▪ as is expressed in Lev. 16. 16. God 〈◊〉〈◊〉 teaching, that no service of the Church is acceptable, unlesse the sins that cleave to our best workes bee purged away by re∣pentance and faith in the blood of Christ, Heb 9. 21. 22. 23. 13. 14. and 10. 19. 22.

V. 37. holy] Heb. holinesse of holinesses; that is, most [unspec] holy: not only sanctified it selfe, but sanctifying the gifts that were offred to God upon it; and so it was greater then the sacrifices as our Lord teacheth in Mat. 23. 19. & was herein a figure of Christ, the holy of holies, Daniel 9. 24. Heb. 13. 10. 15. he sanctifyed himselfe for his Church; and though he knew no sin, yet was he made sin for us, Ioh. 17. 19. 2 Cor. 5. 21. holy] or sanctified, as the Greeke & Chal∣dee translate it.

Vers. 38. make ready] or doe, that is, offer unto [unspec] God: see v. 36. of the first yeere] Heb. sons of the yeere: see the notes on Ex. 12. 5. day by day] or, for a day, that is, every day; So in Numb. 28. 3.

Ver. 39. betweene the two evenings] that is, in the [unspec] afternoone, about three of the clocke. See the notes on Ex. 12. 6. This daily service, signifyed the continuall sanctification of the Church, through faith in Christ the Lambe of God; by whose me∣diation, wee and our actions are accepted of God, Act. 26. 6. 7. Rom. 12. 1. 1 Pet. 1. 2. 19. 22. and 2. 5. Of this the Hebrew Doctors say, The continuall sa∣crifice of the morning, made atonement for the iniqui∣ties that were done in the night; and the evening sacri∣fice made atonement for the iniquities that were by day, R. Menachem, fol. 115.

Ver. 40. tenth-deale] ••o wit, of an Ephah or bushel, Num. 28. 5. which measure was called also an Omer Exod. 16. 36. an Hin] a measure which contey••ed twelve Logs saith Maimony, in treat. of Sacrifices, Chap. 2. Sect. 7. See Exod. 30. 24. A Log (whereof see Lev. 14. 10.) is about our halfe pinte: so the fourth part of an Hin; that is 3 logs, about a pinte and a halfe of oile, and so of wine. This flowre and oile, was called the Minchah or Meat-offring, Numb. 28. 5. & whereas the meat-offring brought alone, by particular persons, had besides oile, in∣cense also, and salt; and but a handfull of it was burnt, Lev. 2. of this meat and drinke offring here joyned with the burnt sacrifices, the Heb. say 〈◊〉〈◊〉 were not bound to bring incense upon it, but salt onely; and it was burnt all of it upon the altar. And the 〈◊〉〈◊〉 was offred upon the altar, not put upon the fire, but (the Priest) lifting his hand on high, poured it upon the ••••••∣tome (of the Altar,) &c. Maimony, ibidem, Chap. 2. Sect. 1. See more in Lev. 2.

Vers 42. continuall burnt offring] or, burnt offring of continuation▪ (as the Greeke translateth it;) or, of perpetualnesse: which without intermission, was daily to bee offred twice. And although other things have this word sometime adjoyned, as the continuall bread, Num. 4. 7. the continuall inc••••s••, Exod. 30. 8. the continuall meat offring, Num. 4. 16. yet commonly the daily burnt offring is 〈◊〉〈◊〉 hereby; and this sometime when the sacrifice is not expressed, as 〈◊〉〈◊〉 Dan. 8. 11. 12. 13. and 11. 31. and 12. 11. will meet] or, will congregate at times appointed; upon the Mercy-seat, Exodus 30. 6. The Greeke translateth, Will bee knowne 〈◊〉〈◊〉 thee; the Chaldee, will appoint my word unto you.

〈…〉〈…〉 reason and 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, why 〈◊〉〈◊〉 〈…〉〈…〉 the 〈…〉〈…〉 (or, of mee∣ti〈…〉〈…〉▪ because there God and his people met toge∣ther; he to informe them by his Word, they to worship him, and to receive his oracles. See Exod. 〈◊〉〈◊〉. 34. Levit. 1. 1. and 9. 23. 24. Num. 1▪ 1. and 〈◊〉〈◊〉. and ••2. 4. 5. and 14. 10. and 16. 19. 4••. 44.

Vers. 43. he shall] or it shall, meaning Israel, the Church, and every member of the same▪ my [unspec 43] g〈…〉〈…〉] my glorious presence, which often there ap∣peared, as is before shewed, and as did after in So∣lomons Temple, 1 King. 8. 10. 11. Esay 6. 1. 3. 5. and in Christs Church under the Gospell, Rev. 21. 11. 23. Esay 60. 1. 2. And this was that which truly sanctified the Tabernacle and Church, and all things in them; not blood or oyle, or any other outward thing; which, did sanctifie but as touching the purifying of the flesh, Hebrew 9. 13. 22. 23. and 10. 1. 10.

Vers. 45. will dwell] this was the signification [unspec 45] of the Tabernacle, that God dwelled with men, Exod▪ 25. 8. Psalm. 78. 60. and so now with us in Christ, Rev. 21. 3. Zach. 2. 10. And of this He∣brew Sha••an, that is, dwell, the Hebrewes usual∣ly call Gods Majesty in his Church, Shecinah, that is, Habitation; and so the gifts of the holy Ghost unto his people. And in this place, the Chaldee translateth, I will settle my habitation (or divine pre∣sence) amongst the Sonnes of Israel: and under these figurative speeches, eternall life in the presence of God, was promised unto them, Levit. 26. 11. 12. Ioh. 14. 2. 3. and 17. 24. Psal. 16. 11.

CHAP. XXX

〈◊〉〈◊〉 God commandeth to make the Altar of incense, 6, which should bee set before the veile by the Arke; 〈◊〉〈◊〉, on which the Priest should burne incense every mor∣ning 1. 10, and once in the yeere make atonement upon the 〈◊〉〈◊〉 of it. 1••. When Israel should be numbred. every 〈◊〉〈◊〉 must give halfe a shekell of money, for the ransome of his soule, that hee dyed not. 17, Acom∣mandement to make the brazen Laver, with the foot thereof and to p••••water therein for the Priests to wash their hands and feet daily. 22. How to make the holy Anointing oile▪ 26, and what thing•• should be anoin∣ted with it. 32, Other men may not use it, or make the 〈◊〉〈◊〉 34. The composition and making of the Incense, 36▪ and use thereof. 37, Men may not make the like, for themselves.

ANd thou shalt make an altar, an in∣cense [unspec 1] altar of incense, of Shittim wood shalt thou make it. A cubit 〈…〉〈…〉 the length thereof, and a cubit the [unspec 2] bre•••••• thereof; fouresqure shall it be, and two 〈◊〉〈◊〉 the height thereof▪ the hornes thereof shall be of the same. And thou shalt overlay it with pure gold, the roofe thereof, [unspec 3] and the walls thereof round-about, and the hornes thereof: and thou shalt make unto it a crowne of gold round about. And two [unspec 4] rings of gold shalt thou make to it, under the crowne of it; by the two ribbes thereof, upon the two sides of it shalt thou make them: and they shall be for places for the barres to beare it withall. And thou shalt [unspec 5] make the ••••rres of Shittim wood, and shalt overlay them with gold. And thou shalt [unspec 6] put it before the veile, which is by the Arke of the Testimony, before the Covering∣mercy-seat which is over the Testimony, where I will meet with thee. And Aaron [unspec 7] shall burne thereon incense of sweet-spices every morning when he dresseth the lamps, he shall burne it. And when Aaron causeth [unspec 8] the lampes to ascend, betweene the two evenings he shall burne it: a continuall in∣cense before Iehovah, throughout your ge∣nerations. Ye shall not offer thereon strange [unspec 9] incense or burnt-offring, or meat-offring: and drinke-offring, yee shall not poure out thereon. And Aaron shall make-atonement [unspec 10] upon the hornes of it, once in the yeere: with the blood of the sinne-offring of atone∣ments, once in the yeere, shall hee make a∣tonement upon it throughout your genera∣tions; it is holyes, unto Iehovah.

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

And I••hovah spake unto Moses, saying, [unspec 11] [unspec 12] When thou takest the Sum of the Sonnes of Israel, by those that are to bee numbred of them; then shall they give every man the ransome of his soule unto Iehovah, when thou numbrest them: that there be no plague amongst them, when thou numbrest them. This they shall give, every one that pas∣seth [unspec 13] among them that are numbred; halfe a shekell, by the shekell of the Sanctuary: the shekell is twenty gerahs; an halfe shekell shall be an heave-offring to Iehovah. Every [unspec 14] one that passeth among them that are num∣bred, from twenty yeeres old, and above: hee shall give the heave-offring of Iehovah. The rich shall not give-more, and the poore [unspec 15] shall not give-lesse, then halfe a shekell: in giving the heave-offring of Iehovah, to make atonement for your soules. And thou shalt [unspec 16] take the silver of the atonements, of the sons of Israel, and shalt give it, for the service of the Tent of the congregation: and it shall be for a memoriall for the Sonnes of Israel before Iehovah; to make atonement for your soules. And Iehovah spake unto Mo∣ses, [unspec 17] [unspec 18] saying; Thou shalt also make a Layer of brasse, and his foot of brasse, to wash: and

thou shalt put it betweene the Tent of the congregation, and the altar; and thou shalt put water there in. And Aarō & his sons shal [unspec 19] wash therefrom their hands and their feet. When they goe into the Tent of the con∣gregation, [unspec 20] they shall wash with water, that they dye not: or when they come-neere to the altar, to minister, to burn the Fire-offring, unto Iehovah. And they shall wash their [unspec 21] hands and their feet, that they dye not: and it ••••••ill be unto them, a statute for ever; to him and to his feed throughout their gene∣rations.

And Iehovah spake unto Moses, saying; [unspec 22] [unspec 23] Thou also, take unto thee, the chiefe of spi∣ces; of pure Myrrh five hundred (shekels;) and of sweet Cinamon the halfe thereof, two hundred and fifty: and of sweet Cala∣mus, two hundred and fifty. And of Cassia, [unspec 24] five hundred, by the shekell of the Sanctu∣ary: and of oyle olive an Hin. And thou [unspec 25] shalt make it an oyle of holy anointing; a compound-ointment compounded, after the worke of the Apothecary: it shall be an oyle of holy anointing. And thou shalt [unspec 26] anoint therewith, the Tent of the congre∣gation: and the Arke of the Testimony: And the Table, and all the vessels thereof; [unspec 27] and the Candlestick, and the vessels thereof: and the Altar of Intense: And the altar of [unspec 28] burnt-offring, and all the vessels thereof: and the Laver, and the foot thereof. And [unspec 29] thou shalt sanctifie them, and they shall bee holy of holies: whatsoever toucheth them, shall be holy. And thou shalt anoint Aaron and his sonnes: and sanctifie them, to mini∣ster-in-the-priest-office [unspec 30] unto me. And thou shalt speake unto the Sonnes of Israel, say∣ing: [unspec 31] This shall be an oyle of holy anoint∣ing unto me, throughout your generations. Vpon mans flesh it shall not be poured: and [unspec 32] after the composition of it, yee shall not 〈…〉〈…〉ke like it: holinesse it is, holinesse shall it be unto you. Any man that shall compound∣an-ointment [unspec 33] like it, or that shall put thereof upon a stranger; he shall even bee cut-off, from his peoples.

And Iehovah said unto Moses; Take un∣to thee sweet-spices, Stacte, and Onycha, [unspec 34] and Galbanum, sweet-spices, and pure fran∣kincense: there shall be one alone with ano∣ther alone. And thou shalt make it an incense, a confection, the worke of the Apothecary: [unspec 35] salted, pure, holy. And thou shalt beat of [unspec 36] it, pounding-••••-small; and shalt put of it before the Testimony, in the Tent of the congregation, where I will meet with thee; holy of Holies shall it be unto you. And the [unspec 37] incense which thou shalt make, after the composition of it, ye shall not make to your selves: it shall be holinesse unto thee, for Ie∣hovah. Any man, that shall make like unto [unspec 38] it, to smell thereto, shall even be cut-off, from his peoples.

Annotations.

AN incense altar of incense] or, a perfumatorie (a [unspec 1] perfuming place) of perfume: where odours were burned daily, and resolved into fume or smoke. In the making, it is called onely an altar of incense, Exod. 37. 25. and so the Greeke translateth it here. But because an Altar, in Hebrew Miz∣beach, hath the name of slaine-sacrifices, which were offred thereon; and upon this, there was no such service: therefore it is called for distinction sake, Miktar, a Perfumatory, or Incense altar. The Chal∣dee expoundeth it, Thou shalt make an Altar, to offer upon it incense of sweet-spices. Shittim] Greeke, incorruptible wood: see Exod. 25. 5.

Vers. 2. hornes] sharpe high places in the foure [unspec 2] corners: see the notes on Exodus 27. 1. 2. &c.

Vers. 3. gold] whereupon it was called the gol∣den [unspec 3] altar; Num. 4. 11. Revel. 8. 3. as the other co∣vered with brasse, was the brazen altar, Exodus 38. 30. Of the matter underneath, it is sometime called the altar of wood; as in Ezek. 41. 22. where the measures of it (prophesied to bee under the Gospell) are larger then these under the Law. For this was but one cubit long, that two: this two cubits high, that three. Because the service of God, by Christs comming, should bee inlarged, from East to West, Gods name should be great among the gentiles; and in every place, incense should be offred unto his name, Mal. 1. 11. and the Spirit of grace, and of supplications, should be in larger measure poured out upon the Church, Zach. 12. 10. roofe] by the roofe and wals, are meant the top and sides: a similitude taken from an house. The Greek trans∣lateth, hearth, and walls. a crowne] The like was made about the Arke, Exodus 25. 11. and a∣bout the Table, Exodus 25. 24. To these the He∣brewes apply the three crownes (as they call them) of Israel: the Crowne of the Law, that is, the Arke, the Crowne of the Priesthood, that is, the golden Al∣tar; and the Crowne of the Kingdome, that is, the Ta∣ble. R. Elias, in Preface to Sepher Reshith chocmah, page 2.

Vers. 4. places] Hebrew, houses: so Exodus 25. [unspec 4] 27. By the barres in these, the golden Altar was caried, when the host and tabernacle removed, Num. 4. 5. 11. 25.

Vers. 6. 〈…〉〈…〉t with thee] to answer by oracle, as [unspec 6] before, Exod. 29. 42. The Greeke translateth, I will be knowne unto thee there; the Chaldee saith, I will prepare my word for thee there. This golden Altar figured out Christ in respect of his media∣tion with God for his Church: by whom, and in whose name, we offer up praises and prayers unto

God, 〈…〉〈…〉. 3. 15. Ioh. 16. 23. 24. which prayers 〈…〉〈…〉 unto incense, Psalm. 14••. ••••. There∣〈…〉〈…〉 〈◊〉〈◊〉 the foure hornes of the golden Altar, a •••• heard, Revel. 9. 13. as answering to the 〈…〉〈…〉 Gods people in Christ.

〈…〉〈…〉] or, cense, perfume, (of-sweet 〈…〉〈…〉 [unspec 7] 〈…〉〈…〉, that is, sweet odoriferous in∣〈…〉〈…〉 compounded of sundry things, as after 〈◊◊〉〈◊◊〉 〈…〉〈…〉. Therefore the Greeke translateth it, 〈…〉〈…〉 every morning] Hebrew, in 〈…〉〈…〉 in the morning. dresseth] or, trim∣〈…〉〈…〉, Hebrew maketh well. As the Lamps signi∣fied the light of Gods Word, and incense, prayers: so the doing of these both at one time, signified our joyning of prayers with our exercises in the Word〈…〉〈…〉 Acts 6. 4.

Vers. 8. to ascend] that is, to burne; see Exodus [unspec 8] 27. 20. The order of burning incense as the He∣brew Doctors have recorded, was: that one went and gathered the ashes from off the Altar, into a golden vessell; another brought a vessell full of in∣cense, another brought a censer with fire, and put coales on the Altar; and he whose office it was to burne the incense, (when the other, having bow∣ed themselves downe, were gone out,) strowed the incense on the fire; when he was bidden so to doe by the governour. At which time, all the peo∣ple went out of the Temple from betweene the porch and the Altar (in Solomons Temple.) And every day they burned the weight of an hundred 〈◊〉〈◊〉 of incense, fifty at morning, and fifty at evening, [Those 100 denarios were a pound a∣mongst them, and weighed fifty shekels of the San∣ctuary, every shekell being in weight 320 Barley cornes]. And when the priest had burned the in∣cense, he bowed him downe, and went his way 〈◊〉〈◊〉 Maimony, treat of the Daily service, Chap. 3. so that Zachary, as his lot fell, burned incense in the Temple, the whole multitude of the people were without at prayer, while the incense was burning Luk. 1. 9. 10. By this service, God taught then that the faithfull prayers of his people, are sweet as incense, and acceptable unto him; whiles our priest Christ Iesus, doth by his mediation, put 〈◊◊◊◊〉〈◊◊◊◊〉 the prayers of all Saints, Psalm. 141. 〈…〉〈…〉. 3. 4. Heb. 8. 1. 2. and 9. 24. Rom. 8. 34. For the Priests in the Law, served unto the ex∣ample and shadow of heavenly things, Heb. 8. 5. 〈…〉〈…〉] Hebrew, incense of continuation, that is which continually every day should be of∣fred. So wee are willed to pray without ceasing, 〈…〉〈…〉. and Christ our High Priest, ever li∣veth, to make intercession for us, Hebrewes 7. 25. and 〈…〉〈…〉.

〈…〉〈…〉 〈◊〉〈◊〉 incense] in Greeke, other incense: [unspec] the〈…〉〈…〉 received from other persons, or made of o∣th•••• composition, then is after comman∣ded, 〈…〉〈…〉 34. 35. 36.) The Chaldee translateth it, 〈…〉〈…〉. The Hebrew Doctors ex∣plaine, If they put honey amongst it, it was all 〈…〉〈…〉] if there wanted any one of the sweet spices thereof, he was in danger of death, for loe it 〈…〉〈…〉 if hee burned other in∣〈…〉〈…〉 or burned upon it incense like this, which was voluntarily brought by any private person, or by many, &c. Maimony, treat of the Implements of the Sanctuary, Chap. 2. Sect. 8. 11. It figured the prayers of the Saints, which must be according to the will of God, by his Spirit, and in faith: not af∣ter the tradition of man, or will of the flesh, 1 Ioh. 5. 14. Rom. 8. 26. Matth. 21. 22. and 15. 9. Luke 11. 1. 2. &c.

Vers. 10. once] or, one time, which was the tenth [unspec 10] day of the seventh moneth, the day of Reconci∣liation, as Levit. 16. 18. 29. 30. See the annotations there. of the Sinne offring] the Greeke transla∣teth, of the purgation of sinnes: which phrase Paul useth, saying of Christ, that he made a purgation of our sinnes, that is, cleansed us from them, Heb. 1. 3. of atonements] that is, whereby reconciliation was made. Which being a figure of the blood of Christ, reconciling us to God, Heb. 2. 17. signified that the imperfections and sinnes which cleave even to the best prayers of the Saints are to be par∣doned and purified by that blood and death. ho∣ly of holies] that is, a most holy thing: Hebr. holinesse of holinesses.

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

Here beginneth the 21 Section of the Law, see Gen. 6. 9.

Vers. 12. summe] or compt: in Hebrew head: be∣cause [unspec 12] the summe is as the head of the number, Therfore the Gr. here interpreteth it computation, and the Chaldee, Compt or Number. So in Numb. 1. 2. by those that are to be numbred] the Greeke saith, in (or by) their visitation; the Chaldee, by their Numbers. of his soule] that is, of his life, which he should now lose, when he was particularly visi∣ted and looked unto of God; if hee redeemed not himselfe with money. By this God taught his people to judge themselves for their sinnes, that they might not be judged of him, Ezek. 20. 43. and 36. 31. 1 Cor. 11. 31. And this redeeming of their soules with money, taught them faith in Christ, who was to redeeme his people, not with gold and silver, but with his owne precious blood, 1 Pet. 1. 18. 19. no plague] for their sinnes, if they were not redeemed. When David numbred the people, the Lord sent a pestilence among them, to the death of 70 thousand men, 2 Sam. 24. 9. 15. For plague here, the Greeke translateth fall or ruine, the Chaldee, death.

Vers. 13. of the Sanctuary] which was twice so [unspec 13] much as the common shekell. See the notes on Gen. 20. 16. twenty gerahs] as if we should say, twenty pence: this summe is also expressed in Le∣vit. 27. 25. Numb. 3. 47. and 18. 16. Ezek. 45. 12. A Gerah (which the Hebrew Doctors name also Megnah) weighed sixteen barley cornes: twenty gerahs made the shekel of the Sanctuary, which was 320 barley cornes weight of pure, silver, as Maimony affirmeth, in treat. of Ualuations, &c. ch. 1. S. 4.

Vers. 14. old] Hebr. son of twenty yeeres, that is, go∣ing [unspec 14] in his twentieth yeere. See Gen. 5. 32. At this age they were also numbred in Num. 1. 3. and 26. 2. and what the number of men, and sum of mo∣ny was now at the first count, see in Exod. 38. 25. 26

Vers. 15. give lesse] 〈◊〉〈◊〉 〈◊〉〈◊〉 God hereby [unspec 15] taught an equality of all men before him in re∣spect of their sinnes, and of their redemption from sinne, by Christ; through whom we have all ob∣tained a likeprecious faith unto salvation, 2 Pet. 1. 〈◊〉〈◊〉 So there was an equality in the distribution of Mann••, Exod. 16. 18. The Hebrewes say, Because with these halfe shekels they bought the daily sacrifices every yeere he would have that the hands of all of them should be equall, in the offrings of the congregation. 〈◊〉〈◊〉 Menachem, on 〈◊〉〈◊〉 30••. sol. 116.

Vers. 16. service] which is after mentioned in [unspec 16] Exod. 38. 25. The Hebrew Doctors have taught this to be a perpetuall ordinance, that every man of Israel 〈…〉〈…〉mmanded to give halfe a shekell every yeere: yea though he be a poore man that liveth on almes, hee is bound to begge it of others, or to sell his clothes from his backe, and give halfe a shekel of silver, as it is writ∣ten (Exodus 30. 15.) The rich shall not give more, and the poore shall not givelesse: and he must not give it some to day and some to morrow, but all of it at once. All are bound to give this halfe shekel, Priests, Levites, Israelites, Proselytes, and servants that are free; but not women, bond men, or children: yet if they will give, they receive it of them, but not of Infidels. This payment is not used but before the Temple, and in the time when the Temple standeth, they give the shekels both within the land of Israel, and without the same: but while the Temple is desolate, they pay▪ them not, though they dwell within the land. On the first day of Adar (that is which we call February) they make proclamation, that every man may be ready to pay his halfe shekel; and on the 25 of the same moneth, they sit in the Temple to receive the same. That which is gathered in other provinces, is sent unto the Temple: there in one of the Chambers, it is land up in coffers. With this money, and other of like nature, they provided the daily sacrifices, and offrings for the congregation, salt for the sacrifices, wood, incense, shew bread, the red Cow, &c. Maimo∣nie in treat. of the shekels, Chap. 1. Sect. 1. 7. 8. 9. and Chap. 2. Sect. 4. and Chap. 4. Sect. 1. Howbeit, some doe thinke this commandement was but for the present building of the Sanctuary; and not to be a yeerly tribute. Compare 2 Chron. 24. 5. 6. and Neh. 10. 32 where the people charged themselves yeerly with the third part of a shekel, for the service of the house of God. Of that, the Hebrewes say, it was over and beside the halfe shekel (here spoken of) for the necessity of the things there mentioned. Aben Ezra on Neh. 10.

Vers. 18. Laver,] in Hebrew Cijor, which word [unspec 18] sometime is used for a Cauldron. 1 Sam. 2. 16. but commonly a washing vessell, in. Greeke Louter▪ that is, a Laver. When the priests and people were multiplied, Solomon in his Temple made ten La∣vers to wash the sacrifices, and one other great ves∣sell, called a Sea, for the priests to wash in, 1 King. 7. 38. 23, 26. 2 Chron. 4. 2. 6. This in the Taber∣nacle, was made of the brazen looking glasses of the women which assembled at the doore of the Tent, Exod. 38. 〈◊〉〈◊〉. From these; the holy Ghost mentioneth in the Church of Christ, mystically, a sea of glasse like Chrystall before the throne, Rev. 4. 6. and againe, a 〈◊〉〈◊〉 sea mingled with fire, Rev. 15. 2. foot] or ••••se, (as the Greeke tr〈…〉〈…〉 it;) which was to uphold and stablish the ••a••••r. This foot is expres∣sed usually, so 〈◊〉〈◊〉 as the L••••er it selfe is mentio∣ned, Exod. 〈…〉〈…〉 and ••5. 12. and 39. 39: and 40. 1•• Levit. 8. 11. put mater] This (as the Hebrews doe record) was to be done every day, in the mor∣ning, for that the water of the Laver, by continu∣ing all the night, became unlawfull for to wash with. And any water might serve to sanctifie with, whether it were living (that is, spring or running) water, or lake water: onely so as it had not chan∣ged the colour, but were like water meet for to wash in. Maimony, treat. of 〈…〉〈…〉tance into the Sanctu∣ary. Chap. 5. Sect. 12. 14.

Vers. 19. therefrom] or, thereat, or, thereof: to [unspec 19] wit, in the water that is taken out of the Lav••••, in∣to some vessell of the Sanctuarie. For wash the Chaldee translateth sanctifie. Touching this, the Hebrew Doctors say, It is commanded, to sanctifie in the water of the Laver, & if one sanctifie (that is, wash) in any of the vessels of ministery; it is lawfull; but not in any profane vessell. If he sanctifie in a vessell of mini∣stery without (the Court,) or in a profane vessell within, and so performe his service, it is unlawfull. And they sanctifie not within the Laver; or with the ministring vessell, but from the same, as it is written, (Exod. 30. 19.) They shall wash THEREFROM: howbeit, if one sanctifie within it, and serve, he is not polluted. He that washeth his hands and his feet, in a place of waters, though it be in a Well; this is no sanctification at all, untill hee wash in a vessell. And they may sanctifie in any of the vessels of the Sanctuary, &c. Maimony, treat. of Entrance into the Sanctuary, Chap. 5. Sect. 10. 11. feet] because they served alwayes with bare hands, and bare feet in the Sanctuary. Of this also they write; The Priest needeth not sanctifie himselfe betweene every severall service that he 〈◊〉〈◊〉; but bee sanctifieth once in the morning, and so serveth and go∣eth all that day, and all that night. Provided, that he goe not out of the Sanctuary, nor sleepe, nor make water, nor remove his mind from one businesse to another. For if he doe any one of these foure, he must sanctifie again. This was a generall rule in the Sanctuary, no man 〈◊〉〈◊〉 into the Court to serve, although he were cleane, un〈…〉〈…〉 he was washed. And who so covered his 〈◊〉〈◊〉 (that is, did his easement, as Iudg. 3. 24.) was bound to wash; and who so made-water, was bound to sanctifie bands and feet: If hee sanctified them to day, he must again sanctifie them to morrow yea though he slept not all the night; for, by continuing all night, his hands became disallowable (for service.) If he sanctified them in the night, and burried the fat all night long, yet must ••ee againe sanctifie them in the day, for the service of the day. When he sanctifieth, he layeth his right hand on his right foot, and his left hand on his left foot and bow∣eth himselfe and sanctifieth. And he doth not sanctifie sitting, because it is as a service; and no service is dont but standing; as it is written, (in Deut. 18. 5.) TO STAND TO MINISTER; and who so serveth sit∣ting, is prof••••e, and his service not allowable, &c. Mai∣mony ibidem, Sect. 3. 4. 5. 8. 16. 17. and Thalm〈…〉〈…〉 Bab. intreat. Z••bachim, Chap. 2.

Vers. 〈◊〉〈◊〉 dye not] by the hand of God, as 〈◊〉〈◊〉 [unspec] Aarons sonnes, in Levit. 10. 1. 2. So Maimony (in

the foresaid place, Sect. 1.) saith; The Priest that ser∣veth, and sanctifieth not his hands and his feet in the morning, is in danger of death by the hands of the (God of) heaven: as it is written, They shall wash with water, that they die not, and his service is unlawfull, whether ••e 〈…〉〈…〉the high Priest, or an inferiour. This rite did teach them and us, faith in Christ, in whose blood we are washed from our sinnes, and made Kings and Priests unto God. Revel. 1. 5. 6. also sanctification, by the washing of regeneration, and renewing of the ho∣ly Ghost, Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience, and washed in our bodies with pure water, may draw neere with a true heart, in assurance of faith, Heb. 10. 22. and wa∣shing our hands in innocencie, may compasse the Al∣tar of the Lord, Psal. 26. 6. to burne the fire of∣fring] which the Greeke explaineth, to offer the Burnt-offrings; and the Chaldee more generally, to offer oblations before the Lord.

Vers. 21. wash] in the Chaldee, sanctifie. to his seed] the posteritie of Aaron; the Chaldee ex∣pounds [unspec] it, his sonnes.

Vers. 23. chiefe] or head spices, that is, the principall and most excellent: so in Ezek. 27. 22. Song 4. 14. [unspec 23] pure myrrh] in Greeke choise myrrh, Hebrew, myrrh of freedome; that is, free, pure, naturall as it floweth. Myrrh (so named of the Hebrew Mor,) is a sweet gumme or moisture, that issueth out of the myrrh tree, and none is preferred before it; as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church, are often resembled by this myrrh, Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels] this word is ad∣ded by the Greeke, and the Chaldee in Thargum Ierusalemy, and in the verse following it is here ex∣pressed. sweet] or, aromaticall cinamon, which commeth of the Hebrew name Kinnemon, and is the barke of a tree, used for sweet odours: and sig∣nified spirituall grace, Prov. 7. 17. Song 4. 14. halfe thereof] that is, halfe the fore-said quantity, (as followeth) 250. shekels weight. But the He∣brew Doctors understand it otherwise, and say there was of this 500. shekels, as of the former; and this which the Law saith, Cinamon the halfe thereof 250. is because they weighed it at two times, 250, at each time: saith Maimony, in treat. of the Imple∣ments of the Sanctuarie, chap. 1. Sect. 2. Ca∣lamus] or Cane, according to the Hebrew name 〈◊〉〈◊〉, for Calamus is after the Greeke name. It is [unspec] a kinde of sweet reed, bought and brought out of farre Countries; as appeareth by Ieremie 6. 20. Esay. 43. 24.

Verse 24. Cassia] or Costus, another sweet cane, [unspec 24] called in Hebrew Kiddah, mentioned onely here, and in Ezek. 27. 19. an Hin] whereof see Ex∣od. 29. ••0. Maimony, in the fore-named treatise, chap. 2. Sect. 2. saith, the Hin was twelve logs; (of which measure, see Levit. 14. 10.) and every log, foure qu〈…〉〈…〉ants. Others, more fully thus: a quadrant [unspec] (or quarter) containeth is much as an egge and a halfe. A 〈…〉〈…〉ineth foure quadrants, that is, sixe egges. A Kab containeth foure logs, that 24. egges. A Hin, twelve legs, that is, 72. egges. A Seah (or Pecke, wher∣of see Gen. 18. 6.) contained sixe Kabs, that is, 24. logs, two Hins, or 144. egges. An Epha was three Seahs, 18. Kabs, sixe Hins, 72. logs, or 432. egges. R. Alphes, in treat. of the Passeover, chap. 5.

Vers. 25. make it] The manner is recorded to be [unspec 25] thus; Every of those foure spices, was pounded severally: then mixed altogether, and steeped in waier pure and sweet, till all the strength of them was gone out into the water; then they put unto the water, an Hin of oile olive; and boyled all on the fire, till the water was consumed, and the oile left in the vessell for use afterward. Mai∣mony, treat. of the Implements of the Sanctuary, chap. 1. Sect. 3. compound-ointment] or, sweet-consecti∣on. Apothecarie] or, compounder of ointments. Such in the ages following, were of the Priests Sonnes, 1 Chron. 9. 30. holy anointing] He∣brew, unction of holinesse] or as the Greek translateth it, an holy chrisme.

Vers. 26. anoint therewith the Tent] or, the Taber∣nacle, [unspec 26] with all things about the same; which was performed in Exod. 40. and Lev. 8. 10. &c. These sweet odours, signified the joyfull graces of Gods Spirit, and the anointing with this oile, the pou∣ring out of the holy Spirit upon Christ, his Church and ministers, Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written, Ye have an ointment from him that is holy, and kn••w all things; and the Anointing that ye have re∣ceived of him, dwelleth in you, and yee need not that any man teach you, but as the same Anointing teacheth you of all things, &c. 1 Ioh. 2. 20. 27.

Vers. 29. whatsoever] or, whosoever: so the Greek [unspec 29] saith, every-one that toucheth them, shall be sanctified.

Vers. 32. poured] in Greeke, anointed. not [unspec 32] make] the Greeke addeth, not make unto your selves. holinesse shall it be unto you] ••••e Greeke transla∣teth, holy it is▪ and a sanctification (or sanctified thing) shall it be unto you. Therefore it might not be used unto common ••ffaires: God hereby teaching the holy and reverend use of his graces, and sanctified ordinances; which must not bee communicated with the unregenerate and sensuall, which having not the Spirit, doe turne the grace of God into la∣sciviousnesse, Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14.

V. 33. like it] Of this point the Heb. doe record; [unspec 33] He that maketh anointing oile, according to the work, & according to the weight of this, without adding or dimini∣shing: if he do it presumptuously, is guilty of cutting off; if ignorantly, he is to bring the sacrifice appointed for it. He that shall anoint any with the anointing oile presumptis∣ously, is guilty of cutting-off; if ignorantly, he is to bring a sacrifice, whether he anoint himselfe, or another man. Maimony, treat. of the Implements of the Sanctuary, chap. 1. Sect. 4. 5. a stranger] whosoever was not Priest, or King. Maimony (in the foresaid place) saith, They anointed none herewith in the generations following, but the high Priests, and him that was anoin∣ted for the warre, (Deut. 20. 1. 2.) and the Kings of Davids house onely. Though he be a Priest, and Sonne of a Priest, yet they doe anoint him, Lev. 6. 22. But they anoint not the King that is Sonne of the King, be∣cause the kingdome is the Kings inheritance for ever, Deut. 17. 20. But if there be a sedition, they doe anoint him, for to cease the sedition, and to make knowne unto

all, who is the right King. Euen as Solomon was anoin∣ted, for the sedition of Adonias, 1 King. 1. and I••ash, because of Athaliah, 2 King. 11. and Ioachaz, because of his brother Iehojakim, 2 King. 23. 30. And where∣as Eliseus anointed Iehu, 2 King. 9. hee did not anoint him with the anointing oile, but with the oile of Balsam; at our wise men have said.

Vers. 34. Stacte] so called in Greeke, the He∣brew [unspec 34] name is Nataph; both of them signifie Drop∣ping: and this Stacte is a fatnesse or gumme that droppeth from the Myr••h tree, very sweet and pre∣cious, as Dioscorides sheweth, lib. 1. chap. 62. The Ierusalemy Thargum calleth it Ketaph, that is, Rosin: and so Maimony, in treat. of the Implements of the Sanctuary, chap. 2. Sect. 4. saith, Nataph is the Ro∣sin tree, out of which baulme (or balsam) issueth. Onycha] this also is the Greeke name, and it signifi∣eth a nayle, or hoofe; to which the Chaldee name Tuphra doth accord: and the Arabick adfar tajab, In Larine it is called Ungula aromatica, or Vng••is o∣doratus, or Blatta Byzanti••: of which Dioscorides in his 2 booke, cap. 7. saith, it is the cover of a shelfish, like the purple; and it is found in the spikenards lakes of India, and doth give a swee•• odour, for that the shel∣fishes there doe feed upon spikenard. The best is brought from the red sea, white, and fat. Some out of Babylon, which is blackish; both are burnt for sweet savour. The Hebrew name is Shecheleth, and is not found in Scripture, but in this one place: of it Maimony also (in the foresaid place) saith, it is a naile (or shell) which men use to put in perfumes. Galbanum] or Styrax: in Hebrew Ch••lbenah, in Greek Chalbance. It hath the originall name of fatnesse: and Galbanum is the gumme or liquor of a plant like fenell, grow∣ing in Syria, of a strong savour; that when it is bur∣ned, the smell of it driveth away serpants; &c. as Dioscorides sheweth, in his 3. booke, cap. 79: and Pli••ie in his 12. booke, chap. 26▪ The Hebrew Doctors say also, that Chelbenah is like blacke honey, of a strong smell, and is the rosin (or gumme) of trees, in the cities of Greece. In Arabicke it is called Miha. Maim••ny in the Impl••ments of the Sanctuarie, chap. 2. Sect. 4. sweet spices] this word some referre to the three before mentioned: the Greeke versi∣on referreth it onely to the Galbanum aforesaid, saying Galbanum of sweet smell, as to distinguish it from the common Galbanum, which is of strong sa∣vour. Others understand them of those sweet spi∣ces spoken of in verse 23. and some, of the leaves of Spikenard; which for excellencie are called by this name. The Hebrewes say, by their traditions, that howsoever foure odours are onely named here, yet there were eleven spoken of to Moses on mount Sinai; Thalmud Bab. tract. Cher. thoth, chap. 1. in Gemara. The same doth Maimony affirme, and nameth them, Stacte, and Onycha, and Galbanum, and Fran∣kincense; of every of these (saith he) there was 70. pound weight. (Their pound weighed 50. shekels of the Sanctuarie, and every shekell 320. graines of bar∣ley.) And Myrrh••, and Cassia, and Spikenard, and Saffron, of every of these 16. p••••nd. Of ••ostus twelve pound. Of Cinamen, nine pound; and of sweet barke (or Casia ligne••, in Arabicke, Cashsh••r ••alicha,) three pound. The weight of all was 368. pound. Every day they burned a pound of this confection, upon the golden altar, 365. pound in the yeere, according to the daies of the Sunne, and the three pound that were over, they did beat (and prepare) in the even of Reconcilia∣tion day, &c. Maimony, treat. of the Implements of the Sanctuarie, chap. 2. Sect. 2. 3. Howbeit the Scripture mentioneth but foure species for the perfume, as there were foure for the holy oile: and the Greeke interpretation, may well stand. This rite of burning sweet odours, the Gentiles also used in the service of their gods; Alb. Tibull, lib. 2. saith, Vrantur pia thura focis, urantur odores, &c. alone] every species beaten severall by it selfe, and after that mixed, as Maimony sheweth in the foresaid place, Sect. 5. The Chaldee translateth it, weight with weight, and the Greeke, equall to equall, meaning that there should be an equall weight o•• quantitie of all these fore-named.

Vers. 35. shalt make it] Moses made it now 〈◊〉〈◊〉 [unspec] first: after in Israel, there was made every yeere, the quantitie fore-mentioned; Maimony ••••idem, chap. 〈◊〉〈◊〉. Sect. 1. an incense] or, a perfume, this signified our prayers; as it is written, they had gol∣den cups full of incense (or perfumes) which are the prayers of the Saints, Revel. 5. 〈◊〉〈◊〉. salted] the Chaldee paraphrase, and Thargum Ierusalemy, translate it mixed, tempered: and the Greeke version favoreth this exposition. But it may be understood properly, for, from the Law in Lev. 2. 13, WITH ALL THINE OFFRINGS▪ SHALT THOV OF∣FER SALT, the Hebrewes teach, that there was not any thing offred on the Altar, without salt, except the wine of the drinke offrings, and the blood, and the wood: Maimony, treat. of things forbidden to be offred on the Altar, chap. 5. Sect. 11. And of this hee saith, they added to the incense, the fourth part of a Kab of salt: [that is, the quantity of sixe egges:] Maimo∣ny, treat. of the Implements of the Sanctuarie, chap. 1, Sect. 3. Our Saviour saith, Every sacrifice shall be salted with salt, and, Have salt in your selves, Mark. 9. 49. 50. If our speech must be alway with grace, se••∣soned with salt, as the Apostle teacheth, Colos. 4. 6. how much more should our incense, our prayers unto God, be therewith seasoned? holy] He∣brew holinesse: which the Greeke translateth a holy worke. For it signified the holy mediation of Christ, with the praiers of the Saints; as is before noted, on verse 8.

Vers. 36. of it] of these, saith the Greeke, That is, some of this confection, (as it was daily to be used,) was first to be beaten small. Which may signifie unto us, exactnesse in the particularities of things to be prayed for; & how afflictions, and contrition of heart are furtherances in this worke, Act. 4. 24▪ 30. Ioh. 17. Luk. 17. 1. 2. 7. Psal. 51. 19. where I will meet with thee] the Greeke expounds it, whence I will be knowne unto thee; the Chaldee where I will appoint (or prepare) my Word unto thee.

Vers. 38. to smell thereto] This Law accordeth with the former of the oile, verse 33. the Hebrew Doctors explaine it thus: He that maketh a perfu••••▪ according to these weights, for to smell thereto; although he doe not s••ell, is guilty of cutting-off, for the very making, if he doe it presumptuously. If ignorantly, he is

to bring the offring appointed: and this, although hee ••ake not the whole quantitie, but a halfe, or a third part thereof: forasmuch as he hath made it according to these weights, he is guilty of being cut-off. If hee smell thereto, and made it not; hee is guilty of cutting-off, but his doome is like all theirs that use (or make profit of) any of the sanctified things; (to wit, unlawfully,) M••imony, in treat. of the holy Implements, chap. 2. Sect. 9. 10. be cut off] the Chaldee expoun∣deth it, be destroied: the Greeke saith, the soule of that man shall perish from his people. God, by this judg∣ment, would keepe men from profaning and abu∣sing the holy exercise of praier, and doctrine of Christs mediation, when the abuse even of the sha∣dow hereof, brought destruction upon the of∣fenders.

CHAP. XXXI.

1 Bezaleel and Aholiab, are called and made meet for the worke of the Taberna••le, and furniture thereof. 12, The observation of the Sabbath is againe comman∣ded. 18, Moses receiveth the two Tables of the Law.

AND Iehovah spake unto Moses say∣ing. [unspec 1] See, I have called by name, Be∣zaleel the son of Vri, the son of Hur, [unspec 2] of the tribe of Iudah. And I have filled him [unspec 3] with the Spirit of God: in wisedome, and in understanding, and in knowledge, and in all workmanship. To devise cunning-workes: to worke in gold, and in silver, and in brasse. [unspec 4] And in ingraving of stone; to fill; and in car∣ving of wood: to worke in all workmanship. [unspec 5] And I, behold I have given with him, A holi∣ab the son of Ahisamac of the tribe of Dan; [unspec 6] and in the heart of all wise hearted, I have given wisedome, that they may make all that I have commanded thee. The Tent of the [unspec 7] congregation, and the Arke of the Testimo∣nie, and the Covering-mercie▪seat that is thereupon: and all the vessels of the Tent. And the Table, and the vessels thereof: and [unspec] the pure Candlesticke, and all the vessels thereof: and the Altar of incense. And the [unspec 9] Altar of burnt-offring, & all the vessels ther∣of: and the Laver, and the foot thereof. And [unspec 10] the garments of ministery, and the garments of holinesse for Aaron the priest, and the garments of his sonnes, to minister-in-the∣priests office. And the anointing oile, and [unspec 11] incense of sweet-spices, for the holy place: according to all that I have commanded thee, shall they doe.

And Iehovah spake unto Moses, saying. [unspec 12] And thou, speake thou unto the sonnes of Is∣rael, saying; Verily my Sabbat••s yee shall keepe, for it is a signe betweene me and you, throughout your generations; to know, that I am Iehovah that sanctifieth you. And yee [unspec 14] shall keepe the Sabbath, for it is holinesse to you: they that profane it, every one shall bee put-to▪die the death: for every one that doth any worke therein, even that soule shall bee cut-off, from amongst his peoples. Six daies [unspec 15] shall worke be done; but in the seventh day, is the Sabbath of Sabbathisme, holinesse to Ie∣hovah: every one that doth any worke in the Sabbath day, shall be put to die the death. And the Sons of Israel shall keepe the Sab∣bath: [unspec 16] to observe the Sabbath throughout their generations, for an everlasting cove∣nant. Betweene me and the Sonnes of Israel, [unspec 17] it shall be a signe for ever: for in Six daies, Ie∣hovah made the heavens & the earth; and in the Seventh day he rested and was refreshed.

And he gave unto Moses, when hee had [unspec 18] made-an-end of speaking with him, on mount Sinai, two Tables of testimonie: Tables of stone, written with the finger of God.

Annotations.

BEzaleel] in Greeke, Beseleel; by interpretation, [unspec 1] In the shadow of God: he was the sonne of Vri, the sonne of Hur, the sonne of Caleb, or Chelubai, the sonne of Esron, the sonne of Pharez, the sonne of Iudah; from whom he was the seventh generati∣on, (as Enoch was the seventh from Adam,) and is here designed the master workman of the Lords Tabernacle. See his genealogie, in 1 Chron. 2. 5. 9. 18. 19. 20.

Vers. 3. Spirit] that is, gifts of the Spirit, such as [unspec 3] are after mentioned. So Paul openeth it, in 1 Cor. 12. 4. 8. 11. see also Act. 2. 4. The Greeke expoun∣deth it, a divine Spirit; the Chaldee, a Spirit from before the Lord. workmanship] or, Art: He∣brew, worke. So verse 4.

Vers. 4. devise cunning-workes] such as were men∣tioned [unspec 4] in Exodus 26. 1. &c. see the notes there. The Hebrew phrase, is figurative; to thinke thoughts: which the Greek explaineth, to thinke (or minde) and to make-artificially: the Chaldee saith, to teach artificers: as it is in Exodus 35. 34. These three things in Bezaleel; a calling, a furnishing with gifts, and a working or operation accordingly, are neces∣sarie in all the publike ministers of the Church. So Paul mentioneth diversities (or distributions) 1 of gifts, by the Spirit; 2 of administrations (or ministeries) by the Lord [Iesus;] and 3 of operations, by God [the Father,] 1 Cor. 12. 4. 5. 6. 〈◊〉〈◊〉 to worke] or, to doe, to make: but doing is often used for wor∣king (as is noted on Exod. 5. 9.) and so the Greek translateth it here; also in verse 5.

Vers. 5. ingraving] or cutting. The Hebrew word [unspec 5] generally signifieth a studious and artificiall

ingraving or cutting in stone, in wood, in yron, in earth, (and then it is Englished ploughing,) or any other like handicraft. to fill] that is, to set in the golden ouches, as Exod. 28. 21. to worke] or, to make in all worke: meaning cunning worke; as is expressed in Exod. 35. 33.

Vers. 6. Aholiab] in Greeke, Eliab; by interpre∣tation, [unspec 6] The Tabernacle of the Father. Hee is the se∣cond master-workman, and of the tribe of Dan the handmaids sonne, joyned with Beseleel, as God usually joyneth two together in al weighty affairs: See Exod. 4. 14. 15. and 6. 26. Matth. 10. 2. 3. Luk. 10. 1. Acts 13. 2. Hag. 1. 14.

Vers. 7. vessels] or instruments, furniture, imple∣ments. [unspec 7] So after.

Vers. 10. of ministerie] veiles, clothes, coverings, [unspec 10] which served to wrap up the holy things in, when the host removed; as Num. 4. 5. 9. 11. 12. &c. Of the Priests garments, see Exod. 28.

Vers. 13. Uerily] or Notwithstanding: the Greeke [unspec 13] translateth it See. Though the worke of the Taber∣nacle, were studiously and speedily to be done, yet God would not have any of it done on the Sab∣bath daies. The Law of the Sabbath is very often repeated, see Gen. 2. 2. Exod. 16. 23. &c. and 20. 8. &c. and 23. 12. and 35. 2. 3. to know] that is, that ye may know, as the Greeke translateth. The principall signification of the Sabbath, was for grace and sanctitie; which therefore the Lord of∣ten urgeth, and blameth the breach of this day, as the violating of his covenant. See Neh. 9. 14. Ezek. 20. 12. 13. 16. 20. 21. Esay 58. 13. The true obser∣vation hereof, is by faith in Christ, Heb. 4. 3. 9. 10. 11. The Hebrew Doctors say, The Sabbath, and the precept against idolatrie, each of these two, is as weighty as all the other Commandements of the Law: and the Sabbath is a signe betweene God and us for ever. Therefore who so transgresseth the other Commande∣ments, he is generally a wicked Israelite: but hee that openly profaneth the Sabbath, is as an Idolater, both of them as infidels in all their affaires. Therefore the Pro∣phet laudeth and saith (Esay. 56. 2.) Blessed is the man that doth this, and the sonne of man that layeth hold on it: that keepeth the Sabbath from polluting it, Mai∣mony, treat of the Sabbath, chap. 30. Sect. 15.

Vers. 14. that soule] the Chaldee translateth, that [unspec 14] man shall be destroied. This cutting off, the Iewes un∣derstand to be untimely death by the hand of God; when a man so violateth Gods Law, as there are no witnesses whereby men should punish him: See Gen. 17. 14. And of the Sabbath thus they write; that for doing worke therein, if a man doe it willingly and presumptuously, he is guilty of cutting-off, (to pe∣rish by the hand of God:) and if there bee witnesses that see him, he is to be stoned to death; [as was perfor∣med in Num. 15. 35. 36.] and if he doe it of ignorance, (or errour,) he is bound to bring the sin offring appoin∣ted for the same: (according to the Law in Numb. ••5. 27. 30.) Maimony, in treat. of the Sabbath, chap. 1. Among the heathen Romanes, their Fla∣mins (or Priests) might see no work done on their holy daies, but by a cryer gave men warning to the contrary; and who so obeyed not, was 〈…〉〈…〉ul∣cted, and gave a beast for a sacrifice. Albeit they might doe things whereof dammage would fol∣low, if they were omitted, as to pull an oxe out of a ditch, to underset an house ready to fall, &c. Ma∣crob. Saturn, booke 1. chap. 16.

Vers. 15. of Sabbathisme] that is, of cessation and [unspec] rest. See Exod. 16. 23. The Greeke translateth it, a rest holy to the Lord.

Vers. 16. to observe] Hebrew to doe, see the notes [unspec] on Exod. 34. 22.

Vers. 17. me] the Chaldee translateth, Betweene [unspec] my Word and the sonnes of Israel: that Word is Christ, by whom the Sabbath is truely sanctified to his Church, Hebrewes 4. From this Scripture the He∣brewes gather, that onely Israel was charged with the sabbath day, and not the nations of the world: Talmud. in Betsah, chap. Iom tob. So from Exod. 16. 29. Yet thus also they say; It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day, al∣though he be not charged to keepe the Sabbath, and al∣though he be spoken to before the Sabbath. Maimony, treat. of the Sabbath, chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will; for the Sabbath was to be kept before the Law was given at mount Sinai, Exod. 16. 23. even from the Creation, Gen. 2. 2. 3. therefore it was given to all the world. was refreshed] the Greeke and Chaldee doe translate, hee ceased and rested. This is spoken of God, after the manner of men, who are refreshed by rest from their workes. Of such manner speeches, see what is noted on Genesis 6. 6.

Vers. 18. of stone] that so the record of them [unspec] might remaine for ever, Iob 19. 24. These Tables were the worke of God, even as the writing was the writing of God, Exod. 32. 16. and these being bro∣ken in peeces, (Exod. 32. 19) two other tables of stone, like them, were hewed out by Moses, but written againe by the Lord, Exod. 34. 1. 4. After this, Christ by the Spirit of God writeth his Law, not in Tables of stone, but in fleshly Tables of the hear••, 2 Cor. 3. 3. and these fleshly tables, are also the work of God, as he saith, I will take the stonie heart out of their bodies, and I will give them an heart of flesh, Ezek. 11. 19. The Minde and the Heart, are the spirituall tables, Heb. 8. 10. in the one, such things are writ∣ten as men should know and beleeve, in the other, such as should be done or omitted. The first Tables which God made, signified the stonic hearts, which all men have by nature now corrupted, in which notwithstanding God hath left his Law written, so that they doe by nature the things of the Law, and shew the worke of the Law written in their hearts, Rom. 2. 14. 15. though still they continue hard and stonie, and their sinfull nature is not chan∣ged. The second tables of stone, signified the heart of the Iewes, hewed and polished by Moses and his legall ministerie, in whose heart God also wrote his Law, wherein they rested, and made their boast of God, and knew his will, and had the informati∣on of knowledge, and of the truth in the Law, Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged, so that they which taught others, taught not themselves; neither could they stedfastly looke on Moses face, nor see the end of that which i••

abolished, but their mindes were blinded; and even to this day, a veile is laid upon their heart, Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third, which are tables of flesh, is the worke of Christ by his Spirit, giving us new hearts, and writing his Lawes in them, 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things, both of the weakenesse of Moses ministerie, and of the grace of Christ, the ancient Hebrew Doctors ac∣knowledged, as in their glosse upon Song 1. 1. Let him kisse me, &c. there, mentioning that request of the people in Exod. 20. 19. Speake thou with us, &c. they say, Moses taught them the Law, and whatsoever they learned, they forgat againe. Then they came un∣to Moses, and said, O that God would shew him-selfe againe; and kisse us with the kisses of his mouth, that his doctrine might be fastened in our hearts. Moses said unto them, This cannot be done now, but it shall be in the dayes of Christ; as it is written, (Ier. 31. 33.) I will put my Law in their inward parts, and write it in their hearts. Midrash. Cant. 1. 1. finger] which signifieth Gods Spirit, as, I with the finger of God, cast our divels, Luk. 11. 20. which is expounded, the Spirit of God, in Matth. 12. 28. That which was written, was according unto all the words, which the Lord spake with Israel in the mount, out of the midst of fire, Exod. 20. Deut. 9. 10.

CHAP. XXXII.

1, The people in the absence of Moses, cause Aaron to make a Calfe. 6, They sacrifice thereunto. 7, God certifieth Moses of their sinne, 10, and his purpose to consume them therefore. 11, Moses intreateth for the people, 14, The Lord repenteth concerning the evill a∣gainst them. 15, Moses commeth down with the Tables, 19, and upon sight of their sinne, hee breaketh them. 20, He destroyeth the Calfe. 22, Aarons excuse for himselfe. 25, Moses causeth the Idolaters to be slaine. 28, The Levites are the executioners. 31, Moses pray∣eth that either the sinne of Israel be forgiven, or himselfe to be blotted out of the Booke of God. 34, God spareth the people for the present, but after plagueth them.

AND the people saw that Moses de∣layed to come down out of the moun∣taine: [unspec 1] and the people gathered them∣selves together, unto Aaron, and said unto him, Rise-up, make gods for us, which may goe before us; because this Moses, the man which brought us up out of the land of E∣gypt; we know not what is become of him. And Aaron said unto them; Breake-off the [unspec 2] eare-rings of gold, which are in the eares of your wives, of your sonnes, and of your daughters: and bring them unto me. And all [unspec 3] the people brake-off, the eare-rings of gold, which were in their eares: and brought them unto Aaron. And he received them at their [unspec 4] hand, and fashioned it with a graving-toole, and he made it, a molten calfe: and they said; These be thy gods, O Israel, which brought thee up, out of the land of Egypt. And Aaron saw it; and he built an Altar be∣fore [unspec 5] it: and Aaron proclaimed and said; To morrow is a feast to Iehovah. And they [unspec 6] rose-up-early on the morrow, and offred Burnt, offrings, and brought-neere Peace∣offrings: and the people sate-downe to eat and to drinke, and rose-up to play.

And Iehovah spake unto Moses, (saying:) [unspec 7] Goe get thee downe; for the people, which thou broughtest-up out of the land of E∣gypt, have corrupted themselves. They have [unspec 8] turned-aside quickly out of the way which I commanded them; they have made them a molten calfe: and they have bowed them∣selves-downe thereto, and have sacrificed thereunto, and said; These be thy gods O Israel; which have brought thee up, out of the land of Egypt. And Iehovah said unto [unspec 9] Moses: I have seene this people, and behold, it is a stiffe-necked people. And now, let me [unspec 10] alone, and my anger shall waxe hot against them, and I will consume them: and I will make of thee a great nation. And Moses ear∣nestly-besought [unspec 11] the face of Iehovah his God: and said, Wherefore O Iehovah, shall thy anger waxe hot against thy people; which thou hast brought-forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians [unspec 12] speake and say; For evill did hee bring them out, and kill them in the mountaines, and to consume them from upon the face of the earth: Turne from the hotnesse of thine an∣ger, and repent of the evill against thy peo∣ple. Remember Abraham, Isaack, and Israel [unspec 13] thy servants: unto whom thou swarest by thy selfe, and spakest unto them, I will mul∣tiply your seed as the starres of the heavens: and all this land which I have spoken of, will I give unto your seed, and they shall inherit it for ever. And Iehovah repented concer∣ning [unspec 14] the evill which hee had spoken to doe unto his people.

And Moses turned and went downe from [unspec 15] the mountain, & the two Tables of the testi∣mony were in his hand: the tables were writ∣ten on both their sides; on the one side & on the other, were they written. And the tables, [unspec 16] they were the worke of God: & the writing, that was the writing of God; graven upon the Tables. And Ioshua heard the voice of the [unspec 17] people as they shouted: and hee said un∣to Moses; there is a voyce of warre in the campe. And he said; It is not the voice of them that shout for masterie, neither is it

the voice of them that cry for discomfiture: the voice of singing, doe I heare. And it was [unspec 19] when he came nigh unto the campe, then he saw the calfe and the dances: and Moses an∣ger waxed hot, and he cast the Tables out of his hands; & brake them, beneath the mount. And hee tooke the calfe, which they had [unspec 20] made, and burnt it in the fire; and ground it, till it was small: and strewed it upon the face of the water; and made the sonnes of Israel drinke of it. And Moses said unto Aaron, [unspec 21] what did this people unto thee: that thou hast brought upon them, so great a sinne? And Aaron said, Let not the anger of my [unspec 22] Lord waxe hot: thou knowest the people, that they are set on evill. And they said unto [unspec 23] me; Make gods for us, which may goe before us, because this Moses, the man which brought us up out of the land of Egypt, wee know not what is become of him. And I said [unspec 24] unto them, Who soever hath any gold, breake ye it off; and they gave it me: and I cast it in∣to the fire; and there came-out this calfe. And [unspec 25] Moses saw the people, that they were naked: for Aaron had made them naked, unto their shame, amongst those that rose up against them. And Moses stood in the gate of the campe; and said, Who is for Iehovah? (let [unspec 26] him come) unto me: and all the Sons of Le∣vi, gathered themselves unto him. And hee [unspec 27] said unto them; Thus saith Iehovah, the God of Israel, Put ye every man his sword upon his thigh: Passe ye and returne ye from gate to gate, in the campe, and kill ye every man his brother, and every man his fellow-friend, and every man his neighbour. And the Sons of Levi did, according to the word of Moses: [unspec 28] and there fell of the people in that day, a∣bout three thousand men. And Moses said, Fill ye your hand to day unto Iehovah, even [unspec 29] every man in his Son, and in his brother: that that he may give upon you, this day a bles∣sing. And it was on the morrow that Moses [unspec 30] said unto the people, you have sinned a great sin: and now I will goe-up unto Iehovah; peradventure I shall make-atonement for your sin. And Moses returned unto Iehovah, and said; Oh, this people hath sinned a great [unspec 31] sin, and they have made them gods of gold. And now, if thou wilt forgive their sin, and if [unspec 32] not, wipe me I pray thee out of thy Booke, which thou hast written. And Iehovah said unto Moses, Whosoever sinneth against me, [unspec 33] I will wipe him out of my Booke. And now, goe, leade the people unto (the place) that I [unspec 34] have spoken to thee, behold my Angell shall goe before thee: and in the day when I visit, then will I visit their sin upon them. And Ie∣hovah [unspec 35] plagued the people: for that they made the calfe, which Aaron made.

Annotations.

DElayed] The first signification of the Hebrew [unspec 1] word is to be ashamed, Gen. 2. 25. and because long tarrying and looking for ones comming, cau∣seth shame, (as in Iudg. 3. 25. they tarried till they were ashamed;) therefore the word is also used for tarying or delaying of the time, Iudg. 5. 28. and is so here translated by the Chaldee and the Greek: and in Rev. 10. 6. time is used for delay. the people] that is, some of them, as the like word in v. 6. is opened by Paul, in 1 Cor. 10. 7. Gods] that is, an image or representation of God; as after in v. 4. and the words here following manifest. This narration sheweth, how the Israelites (who promised to doe all that the Lord commanded, Exod. 19. 8.) did behave themselves in keeping of the morall Law, and of that great Commandement, which God had both spoken to them himselfe from heaven, and repea∣ted againe by Moses, Exod. 20. 4. 23. that so the im∣possibility of the Law, in that it was weake through the flesh, might be seene in this people, even at the first before any obedience was performed, Rom. 8. 3. Nehem. 9. 13. 16. become of him] or, done to him. They looked for Moses, to bring them a forme of worship, and some visible signe of Gods presence among them, (as afterwards was in the Tabernacle, and the Arke with the mercy-seat, Ex. 40. 34. 35. Num. 7. 89.) but because he came not, they would have a worship of their owne, such (in likelihood) as they had used or seene in Egypt; for now in their hearts they turned backe againe into E∣gypt, as is written in Act. 7. 39. 40. And yet fortie daies were not expired, neither were the terrible signes of Gods presence taken away; for the moun∣taine still burnt with fire, Deut. 9. 15. The Hebrewes say, They required not the Calfe, that it should bee unto them for a God, &c. but onely that it might teach them the way, as an other Moses. R. Menachem, on Exod. 32. fol. 117.

Vers. 3. eare-rings] the Iewels which God had gi∣ven [unspec 3] them, of the spoiles of Egypt, (Ex. 1••. 35. 36.) they now abuse to make an Idoll of, to dishonour God with. So after God complaineth of Israel, that the eare-rings and Iewels where with he had deck∣ed them, they tooke and made images, and com∣mitted whoredome (that is, Idolatry) with them, Ezek. 16. 11. 12. 17. And the words and doctrines in the Scriptures, being likened to chaines and or∣naments, Prov. 1. 8. 9. the like sinne to Israels is com∣mitted, when men pervert the holy Scriptures unto heresies, to their owne perdition, 1 Pet. 3. 16.

V. 4. fashioned it] or, formed it, meaning the Calfe; [unspec] or it, is put for them, the Iewels every one: and so the Greek saith, he formed them. graving toole] or, pen, as the originall word elsewhere signifieth, Esa. 8. 1. which may bee understood, that first Aaron drew with pen or pencil, the form of a calfe, & after did cast the mould thereof: or, that he cut & polished the calfe herewith, when he had molten and made

it. So Idolaters doe even to this day, draw out and polish with their pennes, idoll worship and heresie. and he made] or, when he had made it. molten Calfe] Hebrew, calfe of melting, or of molten worke; meaning the image of a calfe, as before the image of God, is called God, v. 1. As the Heathens chan∣ged the glory of the incorruptible God, into ima∣ges made like to corruptible men, birds, beasts, &c. Rom. 1. 23. so Israel now changed their Glory into the forme of an oxe that eateth grasse; and forgat God their Saviour, Psal. 106. 19. 20. 21. These be thy Gods] that is, This is thy God; as the holy Ghost expoundeth it in Nehem. 9. 18. They made them a molten calfe, and said, this is thy God; meaning an i∣mage of the true God, which had brought them out of Egypt, who is also called in Scripture after the like phrase plurally, though he be but one, as in Gen. 20. 13. and 35. 7. Ios. 24. 19. As the image of a calfe, was before called a calfe; so the Scripture u∣seth figuratively to call signes and figures, by the names of those things they signified, as Ex. 12. 11. and 17. 15. Gen. 37. 7. Matth. 26. 26. 28. 1 Cor. 10. 4. Thus Ieroboam spake also of his golden calves, 1 King. 12. 28. And the intent of Israel in making the calfe, and the intent of Ieroboam were one. R. Mena∣chem. on Exod. 32.

V. 5. to Iehovah] or of Iehovah, as the Gr. is, of the Lord; unto whom a feast should have beene kept, [unspec 5] Ex. 10. 9. and to him they intended this their ser∣vice, although indeed they sacrificed unto the Idol, and rejoyced in the workes of their owne hands, v. 8. Act. 7. 41. and in Gods account, offred unto Divels, after whom they went a whoring, Levit. 17. 7. So Iehu would be thought zealous for Iehovah, when yet he worshipped Ieroboams golden calves, which al∣so were Divels, 2. King, 10. 16. 29. 2 Chron. 11. 15.

Vers. 6. brought-neer] to the altar; that is, offred, as [unspec 6] the Gr. translateth. to play] so the Apostle transla∣teth it also in Gr. 1 Cor. 10. 7. sometime the word is used for laughing and rejoycing, Gen. 21. 6. here it is meant of their singing, dancing, &c. about their Gods of gold, v. 18. 19. So that which one Prophet calleth playing (the word here used) 1 Chro. 15. 29. another calleth dancing, 2 Sam. 6. 16. The Hebr. (as R. Menachem on this place) expound it whordome, according to that in Gen. 39. 14. He hath brought in to us an Hebrew man to mocke us (or to play with us,) which being understood of spirituall whoredome, that is, Idolatrie, is according to truth. And from this their practice, we are warned not to be Idola∣ters like them. 1 Cor. 10. 7.

V. 7. Goe] the Gr. addeth the word quickly, as Mo∣ses also doth in Deut. 9. 12. Arise, get thee down quick∣ly. [unspec 7] corrupted] this implieth both their Idolatrie, & the judgment which they brought upon them∣selves therfore, as in Gen. 6. 11. 12. 13. whereupon he calleth them Moses his people, as not being worthy to be named Gods children, Deut. 32. 5. but under the wrath and curse of Moses law. The Greeke interpreteth it, have transgressed the law.

Vers. 9. stiffenecked] or hard necked, as elsewhere the Lord saith, Thou art hard, and thy neck is an yron [unspec 9] sinew, Esay. 48. 4. It is a similitude taken from unruly heifers that will not submit their neck to the yoke, Hos. 4. 16. Ier. 5. 5. and 27. 8. and so meaneth stub∣born & disobedient cariage; of which God often reproveth them by this name, Ex. 33. 3. 5. and 34. 9. Deut. 9. 6. 13. and 10. 16. and 31. 27. Ier. 7. 26. and 19. 15. Neh. 9. 17. 29. Act. 7. 51.

Vers. 10. Let me alone] that is, intreat me not to [unspec 10] spare them; or, hinder me not by thy prayer, from punishing them. So the Chaldee translate, Leave off thy prayer before me. consume] and put out their name from under heaven, Deut. 9. 14. of thee] Hebrew make thee to a great nation. In Deut. 9. 14. it is said, a mighty nation, and greater then they. So againe in Num. 14. 12.

V. 11. the face] this the Gr. and Chaldee trans∣late, [unspec 11] he prayed before the Lord: but Gods face, is som∣time used for his anger, as in Gen. 32. 20. Lev. 20. 6. Ps. 21. 10. & 34. 17. & so it meaneth a supplicating against the anger which was now waxing hot. For they had beene abolished, had not Moses stood be∣fore God in the breach, to turne away his wrath from destroying them, Psal. 106. 23. Where∣fore, &c.] This is not a question, as if there were no cause for the Lord to be angrie; but is a man∣ner of earnest intreaty, that he would not in wrath destroy thē. So the Prophets often used to pray in this sort, as in Psal. 10. 1. and 44. 25. Esa. 64. 12. And when Christ said, Wherefore make yee this adoe and weepe, Mar. 5. 39. another Euangelist explaineth it, Weepe not, Luk. 8. 52. and, Art thou come to torment us? Mat. 8. 29. is expounded, I pray thee torment me not. Luke 8. 28.

Ver. 12. for evill] or, in evill, in malice, that is, mali∣ciously: [unspec 12] the Greeke translateth with maliciousnesse. repent] The Greek translateth, be mercifull un∣to the evill of thy people: which thing is here im∣plyed, but the Hebrew phrase meaneth also the evill of punishment, which God should repent of, that is, not inflict upon them; speaking after the manner of men, as in Gen. 6. 6. Therefore the Chal∣dee addeth repent of the evill, which thou thinkest to doe to thy people, which is confirmed by v. 14.

V. 13. by thy selfe] God having no greater to sweare [unspec 13] by, and by such an oath, willing to shew the immu∣tability of his counsel, as Paul expoundeth it, Heb. 6. 13. 17. The Chaldee translateth, by thy Word, see Gen. 22. 16. 17. 18. unto which place, this praier of Moses hath speciall reference, where also the bles∣sing of all nations in Christ, is mentioned, which is the ground of this request, and of Gods yeelding thereunto. So the Hebrew Doctors after a sort ac∣knowledged, saying, Then Moses returned & sought mercy at the face of the Lord, and the Lord remembred the inclination of Isaack, who was bound by his father in mount Morijah upon the Altar: and the Lord tur∣ned from his anger, and caused his divine-presence to dwell in the midst of them, as before, Thargum in Cant. cap. 1. vers. 13. cap. 2. vers. 17.

Vers. 15. on the one] Hebr. on this side, and on this. [unspec 15] This manner of writing on both side, was also in o∣ther mysticall books, Ezek. 2. 10. Rev. 5. 1. It signi∣fied in respect of the Law it selfe, that it hath both the outward letter, and inward spirituall meaning, Ro. 7. 14. Gal. 4. 24. in respect of men, that the Law should be written outwardly in their actions be∣fore

men, and inwardly in their hearts before God, Matth. 5. 16. Heb. 8. 10. Rom. 2. 28. 29. See the notes on Exod. 31. 18.

Vers. 16. the worke of God] herein they differed [unspec 16] from the second tables, which were the worke of Moses, Exod. 34. 1. It is a tradition of the Iewes, that these first tables were bewen out of the Saphir of the throne of Gods glory, (mentioned in Exod. 24. 10.) Thargumin Cant. cap. 1. verse 11.

Vers. 17. Ioshua] or, as the Greeke writeth him, Iesus: see Exod. 17. 9. of them that shout] or, [unspec 17] of them that answer (or sing:) Hebrew, of answering, (or singing.) The Chaldee translates it, it is not the voice of strong men, which overcome in the warre, nei∣ther is it the voice of weake men, which are discomfited. discomfiture] or weakenesse; of such as are over∣come. singing] for play and voluptuousnesse, good cheare, &c. as in v. 6. Therefore the Chaldee translates it, the voyce of them that play; and the Greeke addeth, of them that sing for wine.

Vers. 19. his hand] or, his hands; that is, each of [unspec 19] his hands: the Hebrew hath both readings; the first by the vowels and margine; the other by the letters in the line. So in Exod. 35. 11. Lev. 9. 22. and 16. 21. Deur. 2. 33. breake them] to signifie the breaking of the covenant, by reason of their sin. For that Moses did this advisedly, and by the motion of Gods Spirit, appeareth by his relation of it againe, in Deut. 9. 16. 17. Wherefore the Ta∣bernacle of the congregation, (wherein the Lord was to be sought) was upon this, pitched a farre off from the campe, untill by Moses intreaty, re∣conciliation was made between God and the peo∣ple, Exod. 33. 7. 9. &c.

Vers. 20. small] even as dust, Deut. 9. 21. that it [unspec 20] might utterly be abolished: and that they might drinke thereof. the waters] of the brooke that came downe out of the mount, Deut. 9. 11. from the Rocke in Horeb, Ex. 17. 6. which Rock was Christ, 1 Cor. 10. 4. drinke] By this they were taught the way of salvation from their sins: whiles Moses (that is, the Law) giveth the knowledge of sin & condem∣nation for the same, Rom. 3. 20. Gal. 3. 10. and for∣ceth men unto Christ the Rocke from whom doe flow the waters of life, wherin all sinne is swallow∣ed up to the repentant beleeving sinner; who by drinking the dust thereof with the waters of the Gospel, into their owne bowels; doe acknowledge the curse which they have deserved, and doc judge themselves, who are else to be condemned of the Lord, Gal. 3. 24. Ezek. 36. 31. and 20. 43. 1 Cor. 10. 31. Compare Num. 5. 17. 19. &c.

V. 22. aroset] or, lie in evill; as the Apostle useth a [unspec 22] like speech of the world, 1 Ioh. 5. 19. or, are in evill: that is, are very evill: as Gods works are said to be in faith, Ps. 33. 4. that is, most faithfull, or true: the wo∣man is said to be in the transgression. 1 Tim. 2. 14. that is, the transgressor, and many the like. The Greeke translateth, thou knowest the violent-force of this people.

Vers. 34. there came out] Aaron here is not so free [unspec 24] in confessing his owne sinne, as he did the peoples; but speaketh of the Calfe, as if it had beene made rather by hap, then by his art, verse 4. But Aarons sinne was so great, as the Lord was very angry with him, to have destroied him: had not Moses praied for him also, Deut. 9. 20. for he had made the peo∣ple naked unto their shame; as after, in verse 25. Compare Aarons excuse with Adams, Gen. 3.

Vers. 25. naked] in the shame of their sinnes, de∣prived [unspec] of the glory and protection of God, as na∣ked unarmed men, to bee devoured of their e∣nemies, Compare Gen. 3. 10. Rev. 3. 18. and 16. 15. The Greeke translateth it dissipated, (or scattered,) for Aaron had dissipated them; for a rejoycing to their adversaries. unto shame] or, infamie, and as the Greeke translates it, a rejoycing, or mockerie: which the Chaldee paraphraseth thus, to blot them with an evill name in their generations. So the Thargum on Solomons Song, cap. 1. vers. 12. saith hereof; the wicked of that generation rose up, and made a golden calse, together with the mixed people which were among them: and they made their workes to stinke, and their e∣vill name went out into the world. And Paul applieth the like against the Iewes, Through breaking the law dishonourest thou God? For the name of God is blasphe∣med among the Gentiles through you, Rom. 2. 23. 24. amongst those that rose up against them] or, by their adversaries. For a people naked without Gods protection, are easily by their enemies foyled, and put to shame; as in Num. 14. 42. 43. 45. 2 Chron. 12. 5. and 28. 5. 6.

Vers. 26. the gate] the publike place of judge∣ment: [unspec] see Gen. 34. 20. Deut. 17. 5. Ruth 4. 1. 11. let him come] this word, (supplied also by the Greeke,) Moses through haste and earnestnesse o∣mitteth. See the like in Gen. 13. 9. and 11. 4. and 23. 13. The Chaldee also addeth it, saying, They that feare the Lord, let them come unto me.

Vers. 28. 3000 men] the principall authors of [unspec] this wickednesse, for that many moe were guilty also of the same, appeareth by verse 30. &c.

Vers. 29. Fill your hand] that is, Consecrate your [unspec] selves and your service to the Lord, a phrase taken from the ordaining of sacrifices, Exod. 29. 7. Hee sheweth that the executing of justice, is acceptable to God as sacrifice, 1 Sam. 15. 18. 22. The Chal∣dee translateth, Yee have offered your offrings this day, &c. that he may give] or, that there may be given, namely, from God. For this fact of the Le∣vites, who acknowledged not their owne parents, brethren or children, to spare them from death; is after mentioned to their praise, in the blessing that Moses uttered, Deut. 33. 9. &c. And this tribe of Levi, was adjoyned by the Lord unto the priests, and taken in stead of all the first borne of Israel, Num. 3. 9. 41. 45. So the children wiped out as it were, the staine of their Father Levi, who had be∣fore abused his sword unto injustice; for which he lost the blessing that else he should have had, Gen. 49. 5. 7.

V. 30. per adventure I shall] or, it may be I shall, or, if [unspec] so bee I may; the Greeke translateth, that I may. They are words that imply a difficultie, though good hope to obtaine, as sinners are taught to have upon their turning unto God, Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull: and Ios. 14. 12. If so be (per adventure) the Lord will be with mee; also in 1 Sam. 14. 6.

Vers. 31. unto Iehovah] before whom, he fell down [unspec 31] forty daies & fortie nights, as before: for he was afraid of the anger and hot displeasure, wherewith the Lord was wroth against them, Deut. 9. 18. 19. of gold] As Moses here particularly expresseth the sinne of Israel, so the Hebrew Doctors gather from this ex∣ample, a generall rule, that every sinner when hee repenteth, must confesse that particular sin which he hath committed. Maimony, treat. of Repentance, ch. 2. s. 3.

V. 32. if thou wilt] an unperfect speech, through [unspec 32] passion of mind: such as are sundry times used in Scripture. See Luke 13. 9. and the notes on Exod. 4, 5. and 18. 11. The Greeke translation supplieth the defect thus, And now, if thou wilt for give them the sin, forgive them. The word If, is used also in prayers, as Gen. 24. 42. and 28. 20. thy Booke] the Booke of life, Phil. 4. 3. or, of the living, Psal. 69. 29. called the writing of the house of Israel, Ezek. 13. 9. spoken of God, after the manner of men. This wish proceeded from great sorrow in heart, for the fall of this people, from the zeale of Gods glorie, and love of his brethren, for whose sakes he could wish himselfe accursed (or separated) from Christ, as Paul also did, Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men; and was a figure of our Mediator Christ, who layd downe his life for the sheepe, Iohn 10. 15 and re∣deemed us from the curse of the Law, when hee was made a curse for us, Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people. The intent of Moses (say the Heb. Doc∣tors) was, that he might die in stead of them, and beare their punishment, according to that, (in Esay 53. 5.) he was wounded for our trespasses: for the death of the just maketh reconciliation, &c. R. Menachem, on Ex. 32.

Vers. 33. Whosoever] the Greeke saith, if any hath [unspec 33] sinned; meaning such sinne as whereby men fall away finally; against whom David prayeth, Let them be wiped out of the booke of the living. Psal. 69. 29. but who so overcommeth, Christ will not wipe his name out of the Booke of life, Rev. 3. 5. I will wipe] or, I should wipe him out, if any.

Vers. 34. unto the place] the word place, the [unspec 34] Greeke also addeth, meaning the land of Canaan. So God in indignation giveth over the people un∣to Moses, and the conduct of the Angel; and wold withdraw the signes of his presence from them, as after he did, in Exodus 33. Angel] there was an Angel fore-promised in Exodus 23. 20. How∣beit, R. Menachem on this place saith, This An∣gel is not the Angel of the covenant, of whom hee spake in the time of favourable acceptance, My presence shall goe, for now the holy blessed God, had taken away his devine presence from amongst them, and would have led them by the hand of another Angel. And Moses speech in Exodus 33. 12. seemeth to imply so much. when I visit] or, of my visitation, that is, when I see good to punish them; for so visiting here signifieth, as in Exodus 20. 5. By this God would teach the impossibility of the law, to recon∣cile men unto God; in that Moses could obtaine but a deferring of their punishment; they still re∣maining under wrath.

Vers. 35. they made] that is, caused to bee made, [unspec 35] for they that occasion or cause a thing, are sayd to doe they same; as Iudas purchased the field, (Act. 1. 18.) which was bought by the Priests, with the mony which Iudas returned, Matt. 27. 3. 7. see Ex. 7. The Greek here translateth, for the making of the Calfe, but the Chaldee saith, for that they served it. Amongst other punishments which God inflicted upon the people, there was one speciall for this sin, that God turned, and gave them up to worship the host of heaven, &c. Act. 7. 42. so giving them over from one evill to another, as he did also the Gen∣tiles, Rom. 1. 24. 26. 28.

CHAP. XXXIII.

1, The Lordrefuseth to goe as he had promised, with the people. 4, The people mourne for it, and put off their ornaments. 7, The Tabernacle is removed out of the campe. 9. Moses entreth into it, and God in a cloud talketh with him. 12, He prayeth the Lord to shew him his waies, 15, and to let his presence goe with his people. 17, God granteth it him. 18, He desireth to see Gods glory. 19, God promiseth to proclaime his Name before him, but his face no man can see & live.

AND Iehovah spake unto Moses, Go [unspec 1] get thee up hence, thou and the peo∣ple, which thou hast brought up out of the Land of Egypt, unto the Land which I sware unto Abraham, to Isaack, and to Ia∣cob, saying, unto thy seed will I give it. And [unspec 2] I will send before thee, an Angel: and I will drive out, the Canaanite, the Amorite, and the Chethite, and the Pherizzite, the Evite, and the Iebusite. Vnto a Land flowing with [unspec 3] milke, and honey: for I will not goe up in the midst of thee, for thou art a stiff-necked people, lest I consume thee in the way. And [unspec 4] the people heard this evill word, and they mourned: and no man did put his orna∣ment upon him. For Iehovah had said un∣to [unspec 5] Moses; Say unto the Sons of Israel, ye are a stiff-necked people; in one moment I will come-up in the midst of thee, and consume thee: now therefore put-off thy ornament from on thee, and I shall know what I shall doe unto thee. And the Sonnes of Israel, [unspec 6] stript themselves of their ornament, from the mount Horeb. And Moses tooke a tent, [unspec 7] and pitched it for him, without the campe, afar off from the campe; and called it, the Tent of the congregation: and it was, that every one which sought Iehovah, went out unto the Tent of the congregation, which was without the campe. And it was when [unspec 8] Moses went out unto the tent; all the people rose-up, and stoood every man at the doore

of his Tent, and looked after Moses, untill he was entred into the Tent. And it was as [unspec 9] Moses entred into the Tent; the pillar of the cloud descended, and stood at the doore of the Tent; and he spake with Moses. And [unspec 10] all the people saw the pillar of the cloud stand at the doore of the Tent, and all the people rose-up, and bowed-them-selves∣downe, every man at the doore of his Tent. And Iehovah spake unto Moses, face unto [unspec 11] face, as a man speaketh unto his friend: and he returned into the campe, and his minister, Ioshua the Son of Nun, a yong-man, he de∣parted not from within the Tent.

And Moses said unto Iehovah, See, thou [unspec 12] saist unto me, Carie-up this people, and thou hast not let me know whom thou wilt send with me: yet thou hast said, I know thee by name; and also thou hast found grace in mine eies. Now therefore, I pray thee, if [unspec 13] I have found grace in thine eyes, shew mee O now, thy wayes, and let me know thee, that I may find grace, in thine eyes, and con∣sider, that this nation is thy people. And [unspec 14] hee sayd: My presence shall goe, And I will give thee rest. And hee sayd unto [unspec 15] him: If thy presence goe not, carie us not up hence. For wherein shall it be knowne [unspec 16] here, that I have found grace in thine eyes, both I and thy people? Is it not in that thou goest with us? So shall we bee mar∣vellously-separated, I and thy people, from all the people which are upon the face of the earth.

And Iehovah said unto Moses, I will doe this thing also, which thou hast spoken: for [unspec 17] thou hast found grace in mine eies; and I know thee; by name. And he said, I pray [unspec 18] [unspec 19] thee, shew me thy glory. And he said, I will make all my goodnesse passe before thee, and will proclaime the name of Iehovah, before thee: and will be gracious, to whom I will be gracious; and will be mercifull, to whom I will be mercifull. And hee said, thou art [unspec 20] not able to see my face: for no man shall see my face, and live. And Iehovah said, Be∣hold, [unspec 21] there is a place by mee: and thou shalt stand upon a rocke. And it shall bee [unspec 22] while my glorie passeth by, that I will put thee in a clift of the rocke, and will cover thee with my hand, while I passe by. And [unspec 23] I will take away my hand, and thou shalt see my backe-parts: but my face shall not bee seene.

Annotations.

THy seed] that is, as the Chaldee saith, thy [unspec 1] Sons: the Greek saith, your seed. He respec∣teth chiefly the promise to Abraham, Gen. 12. 7. which he would performe, notwithstanding their unfaithfulnesse.

Verse 2. an Angel] in Greeke my Angell: of [unspec 2] whom see Exodus 23. 20. 23. Though this is thought of some, to bee meant of another Angell, see the notes on Exodus 32. 34. I will drive] The Greeke expounds it, thou shalt drive. Canaanite] that is, as the Chaldee translateth, Ca∣naanites, &c. see Gen. 10. 16. Vnto the six nations here mentioned, the Greeke addeth the Gerge∣site: to make up the number of Seven, as in Deut. 7. 1.

Verse 3. Vnto a land] for explanation the Greek [unspec 3] addeth, And I will bring thee into a Land. milke] a figure of heavenly blessings: see the notes on Exodus 3. 8. I will not goe] to wit, with a visible signe of my presence, as in the cloud: so the Chaldee translateth, I will not cause my presence, (or Majestie) to goe up in the middest of thee. So after in verse 5. And now God had withdrawne the cloudy pillar (the signe of his gracious conduct) from them, as appeareth by verse 9. 10. So in the Thargum (or Chaldee para∣phrase) on Cant. 2. 17. the Hebrew Doctors say, The Sonnes of Israel made the golden calfe, and the glorious cloud which overshadowed them, was taken away, and they remained uncovered, &c. stiffe] or hard necked, that is, stubborne and disobedient: see Exod. 32. 9.

Vers. 4. evill word] that is, hard or heavy ry∣dings. mourned] shewed their mourning, by their habit, gesture, &c. as the words following manifest; and the force of the originall word im∣plyeth, 2 Sam. 14. 2. Dan 10. 2. 3. The Greeke translateth, they mourned in mourning weeds.

Verse 5. to the sons of Israel] the Hebrewes (as R. Menachem on this place) doe observe, that this manner of speech, was in the way of mercy; for 〈…〉〈…〉∣therto he had called them THY PEOPLE (Exodus 32. 7.) and THE PEOPLE (Ex. 33. 1.) But now he calleth them by their beloved name, Sons of Israel. I will come up] to wit, if thou repent not; so it is a threatning of judgmēt, as the Gr. also translateth, Looke that I bring not another plague vpon you, and consume you. Or it may be Englished, If I should goe up in the middest of thee I should consume thee, to wit, unlesse thou repent and walke better. thy orna∣ment] that is, humble thy selfe, and shew fruits of repentance. The Greeke saith, now therefore put 〈◊〉〈◊〉 the garments of your glorie, and your ornament. The Chaldee expounds it, the ornament of thy armour: so in v. 6. and I will know] God speaketh after the manner of men, who judge by the actions that ap∣peare; as in Gen. 18. 21. and 22. 12. for otherwise God knoweth all his workes, from the beginning of the world, Act. 15. 18. The Greeke interpreters under∣stood it of Gods making knowne to others, and man∣slateth, I will shew what I will doe unto thee.

Vers. 6. from the mount] that is, farre from it, as [unspec 6] being unworthy to come neere unto God, whose glory was yet upon the mount, which burned with fire, Deut 9. 15.

V. 7. a Tent] or, the Tent; not that which after was the place of publike worship, for it was not yet [unspec 7] made (Exod. 36.) but either Moses owne Tent (as the Greeke translateth his Tent,) or some other for this speciall use. Tent of the congregation] which was the name of that glorious Tent which God commanded to be made; see Exod. 29. 4. The Gr. translateth it, the Tabernacle of testimony: the Chald. the Tabernacle of house of doctrine. This which should have beene in the midst of the host, Num, 2 17. was now placed far out of it: signifying Gods displeasure against, and departure from his people, Prov. 15. 29. According to which situation, are the complaints of holy men made to God, in their ten∣tations, Psal. 10. 1. and 35. 22. and 38. 22. sought Iehovah] the Chaldee paraphraseth, that sought doctrine (or information) from the face of the Lord.

V. 8. and stood] to looke and observe with reve∣rence, [unspec 8] what signes of grace, Moses should have from the Lord, about this businesse in hand; for re∣conciling him unto his people. The Hebrewes in their Thargum on Solomons song, apply hereunto that in Song. 3. 1. 2. 3. thus: When the people of the house of Israel saw that the cloud of glorie was removed away, and the crowne of holinesse which had been given them at (mount) Sinai, was taken from them: then they remained dark as the night, and sought the crowne of holinesse which was taken from them, but found it not. The sons of Israel said one to another, let us rise, & goe, and compasse the Tent of the covenant, which Moses hath spread without the campe: and let us seek informa∣tion from the face of the Lord, and the holy Majestie which is taken away from us, &c.

V. 9. he] that is, Iehovah spake (as in v. 11.) out of the cloudy pillar, w^ch was a signe of favor, Ps. 99. 7. [unspec 9] V. 10. bowed] or worshipped; so with humility thāk∣ing [unspec 10] God for this token of his grace towards them.

V. 11. face unto face] familiarly, plainly, in his pre∣sence, and with lively voice, as he spake before un∣to [unspec 11] all the people from the mount, Exo. 20. which is said to be face to face, Deu. 5. 4. Howbeit, the Hebr. (as R. Menach. on this place,) observe a difference in the words, this here being Panim el panim; that in Deut. 5. 4. being Panim be panim, as implying a different manner of speaking to Moses, from that unto all Israel. A like phrase is of speaking mouth to mouth, Num. 12. 8. So this was a speciall priviledge that Moses had, above other Prophets, Deut. 34. 10. who had dark visions. See this more fully ope∣ned on Num. 12. Ioshua] in Gr. Iesus the sonne of Naue. youngman] so called in respect of his ser∣vice, not of yeeres: for he was now above 50. yeers old, as may be gathered by Iosh. 24. 29. But because ministery & service is usually by the yonger sort, all servants are called yongmen. See Gen. 14. 24. he] that is, Iesus (or Iosua) departednot. This sense the Greeke plainly yeeldeth; but the Hebr. is so understood by some, as if Iesus returned with Moses, and Iehovah departed not out of the Tent.

V. 12. whom] or, what thou wilt send, that is, what [unspec 12] signe of thy gracious presence, which hitherto hath been in the cloud conducting us, Exo. 13. 21. 22. The Gr. translateth, thou hast not manifested unto me, whom thou wilt send with mee. See the notes on Exod. 32. 34. by name] that is, in speciall & par∣ticular manner; as the Greeke translateth it, above all men. So after in ver. 17.

V. 13. thy waies] This sometime meaneth Gods [unspec 13] owne works, and administration, as Iob. 40. 19. Ps. 77. 20. somtime those things which men are to do and walke in, as Exod. 18. 20. Ps. 25. 4. 5 The former sense seemeth here to be ment; the Chald. transla∣teth, the way of thy goodnesse; and the Gr. thus, Shew thy selfe unto me; let me manifestly see thee, that I may find grace before thee: and that I may know, that this nation is thy people. consider] Hebr. see.

V. 14. my presence] or, my face, that is, a visible signe [unspec 14] of me present; which the Chaldee calleth Shecinah, used for the divine presence or Majesty of God, and Christ dwelling with his people. The Greeke translateth, my selfe will goe before thee; and so the phrase is used in 2 Samuel 17. 11. that thy presence (or face) goe to battell; that is, thou in thine owne person. In Esay 63. 9. the Prophet mentioneth the Angel of Gods presence (or face) which saved his people. And so some Hebrewes have expounded this here, saying; The ground of this, My presence shall goe, is as if he should say, the Angel the Redeemer, as it is written (in Esay 63.) And the Angell of his presence saved them. And (in Malach. 3. 1.) the Angel of the Covenant whom yee delight in. And he is called the Face (or Presence,) because he is the Face of wrath to consume their enemies. And I will give thee rest, that thy people shall not be led, with the hard measure of judgement, but with the absolute measure of mercy; according to the meaning (of this word in Deuteronomy 25. 19.) when the Lord thy God hath given thee rest from all thine enemies. R. Monachem, on Exodus 33. give thee rest] to wit, from all thine enemies, as is explained in Deut. 12. 10. and so it implyeth the subduing of them; as I have given thee rest from all thy enemies, 2 Samuel 7. 11. is expounded, subdued all thy enemies, 1 Chron. 17. 10.

Vers. 15. thy presence] or, thy face. The Greeke [unspec 15] saith againe, If thou thy selfe goe not with us; and so it is explained by Moses, in verse 16. the Chal∣dee addeth, If thy divine-presence, (Shecinah) goe not with us, that miraculous workes may bee done for us. It implieth Gods care and protection of his people by Christ (as is before noted,) who is the expresse-image of Gods face (or person) Hebr. 1. 3. Compare Psal. 31. 21.

Verse 16. here] or, now; the Greeke transla∣teth, [unspec 61] shall it be knowne in deed, (or truely.) mar∣vellously separated] severed and exempted to some marvellous and excellent use; the Gr. translateth, shal be made glorious, Compare Ex. 8. 22. Ps 4. 4. from all] or, above all, as the Gr. saith, above all nati∣ons. This Moses respecteth in Deut. 4. 7. for what na∣tion is so great, who hath God so nigh unto them, &c.

V. 17. I know thee by name] the Gr. expoundeth it, [unspec 17] I know thee above all men. So in verse 12.

Vers. 18. thy glory] hereby he meant the face of [unspec 18] God, as after is explained in vers. 20. that is a plain and manifest knowledge of God, as men are plain∣ly discerned one from another, by the face. The Hebrewes unfold it thus, What was that which Mo∣ses our master sought to attaine unto, when hee said, I PRAY THEE SHEVV ME THY GLORIE? He requested to know the truth of the being (or Essence) of the holy blessed (God,) untill that he were known in his heart, like as a man is knowne, whose face is seene, and whose forme is ingraven in ones heart, so as that man is distinguished (or separated) in his knowledge from other men. So Moses requested, that the Essence of God, might be distinctly knowne in his heart, from the Es∣sence of other things, so that he might know the truth of his Essence, as it is. But God answered him, that the knowledge of living man, who is compounded of bo∣dy and soule, hath no ability to apprehend the truth of this thing, concerning his Creator. Maimony, in Mis∣neh, in Iesudei hatorah, c. 1. s. 10.

Ver. 19. my goodnesse] The Chaldee expounds it, [unspec 19] my glory, and the Greek, I will passe before thee with my glory. The goodnesse (or good things) or God, is that wherewith his people are satisfied, Ier. 31. 14. Psal. 65. 5. the name] Thargum Ierusalemy ad∣deth, the good name. This promise was fulfilled in Exod. 34. 6. The Hebrewes explaine it thus, I will proclaime before thee, my great name, which thou canst not see. R. Menachem, on Exod. 33. bee gracious] or, have mercy on, as the Gr. translateth, which the Apostle followeth, Rom. 9. 15. bee mercifull] or, have compassion, commiseration. As this teacheth that Gods grace, mercy, and compas∣sion, is the cause of our happines: so in that he doth this to whom he will, it sheweth Gods freedome in communicating his grace where he pleaseth, with∣out wrong to any. So that which Moses asked for all the people, (v. 16.) God restraineth to his owne will, according to his election of grace, excluding all others, and mans owne will and works. Where∣fore Paul citing this text, concludeth; So then, it is not in him that willeth, nor in him that runneth; but in God that sheweth mercy, Rom. 9. 15. 16. The ancient Hebrews saw this grace of God, though now they be ignorant of it. For R. Menachem on this place, writeth, how God shewed Moses at that time, his treasures; and he said, O Lord of the world, whose is that great treasure? Hee answered, who so hath good workes, to him will I give his wages: and who so hath none, I will doe, and give unto him freely: as it is writ∣ten. I will be gracious, to whom I will be gracious. This exposition accordeth with Pauls, in Rom. 4. 4. 5. and 3. 24.

Ver. 20. my face] that is, see and know my glo∣rie as it is perfectly: by reason of sinne, Rom. 3. 23. [unspec 20] and of the weaknesse of the flesh, which alwaies feareth death, when God appeareth, as Deut. 5. 24. 25. Iudg. 13. 22. Esay. 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortall hath put on immortality, we shall see God as he is, even face to face, 1 Ioh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence doe observe, whiles men live, they are not counted-worthy; when they die they shall be counted worthy, to see the face of God: R. Elias in Reshith choc••••a••, fol. 41. 4. And R. Menachem here saith, after his death he should at∣taine unto it; for it is treasured up for the just, against the time to come.

Vers. 22. clift] or, hole, cave: which is a place of [unspec 22] hiding for feare, as in Esay. 2. 21. Song 2. 14. The Rocke on which Gods people are set, is spiritually God himselfe in Christ, and faith in him, Psal. 18. 3. 32. Matth. 16. 18. cover] this sometime sig∣nifieth safe protection, Psal. 91. 4. sometime a cove∣ring with feare and affliction, Iob 3. 23. Lam. 3. 43. Here it is meant in the first sense. my hand] or, my palme, the hollow of my hand, which also is sometime the instrument of helpe, (Psal. 91. 4. 12. and 119. 173.) sometime of affliction, Iob 13. 21. and 33. 7. It may also meane my cloud: for as a cloud arose in the sight of Elias servant, like a mans hand, 1 King. 18. 44. so Elihu calleth the clouds, Cappa∣jim, that is, hands, Iob 36. 32. The Chaldee here translateth it my Word: (which is the title of Christ, Ioh. 1. 1.) So in the verse following the Chaldee saith, And I will take away the word of my glory.

Vers. 23. backe parts] or, after parts; the things be∣hinde [unspec 23] me. This may be understood of an imperfect image of the glory of God, such as man is able to behold in this life, where wee see through a glasse, darkely: opposed to the state which is to come, when we shall see face to face, or eye to eye, as 1 Cor. 13. ••2. Esay. 52. 8. And it is spoken of God, after the manner of men; for properly he (being a Spi∣rit infinite and incomprehensible) hath neither face nor back-parts, nor any such thing, as is noted on Gen. 6. 6. Some referre this to the vision which Moses saw of Christ transfigured upon the mount, Matth. 17. 2. 3. where also a cloud over-shadowed the disciples, v. 4. If we apply it unto Christ, his back-parts may be understood of his afflictions and suffe∣rings, which in this life, his people doe see and are partakers of: as in the life to come, they shall be∣hold his face, and partake of his glory, Matth. 10. 38. Phil. 3. 10. 13. 14. 1 Ioh. 3. 2. Psal. 17. 15. The Hebrewes say, God made knowne unto Moses, that which no man knew before him, nor shall know after him: that he apprehended in his knowledge, the truth of the Essence of God, distinctly from the es∣sence of other things, as a man whose backeparts are seene, and his whole body and rayment is attained unto in ones knowledge, from other bodies of men. Maimony, in Iesudei hatorah, chap. 1. Sect. 10. It is a tradition of the Iewes, that God now appeared like Sheliach tsibbur (the Messenger or Minister of the congregati∣on,) clad with a robe. R. Menachem on Exod. 33. and so Maimony in Iesudei hacorah, chap. 1. Sect. 9. saith, Moses saw him on the Sea, like a mighty warriour, and on Sinai, cladlike a Minister of the congregation. be seene] the Greeke addeth, seene of thee: but it is more generall, of no man, as in verse 20. And by see∣ing is not meant onely with the outward eye, but with the heart or understanding, according to that phrase in Eccles. 1. 16. mine heart hath seene: because the mind of man cannot apprehend God, who is in∣cōprehensible, Iob 11. 7. 1 Tim. 6. 16. R. Menachem here saith; Observe how he saith not, My face thou shalt not see, but SHALL NOT BE SEENE, as if he should say, there is no power in any creature to comprehend it.

CHAP. XXXIV.

1, God willeth Moses to hew two tables of stone, on which he would write againe the words of the covenant. 4, Moses having done so, went up into the mount; 5, The Lord descendeth in a cloud, and proclaimeth his Name. 8, Moses worshippeth, and int••••ateth God to goe with them. 10, God maketh a covenant with them, warning them, 12, of the Idolatry of the Canaa∣nites. 16, and mariages with them. 18, He renew∣eth the commandement of the feast of unleavened bread, and of sanctifying their first-borne. 21, Of the Sab∣bath. 22, Of other feasts, and rites about sacrificing. 28, Moses after forty dayes in the mount, commeth downe with the Tables. 29, His face shineth, and he covereth it with a veile.

ANd Iehovah said unto Moses, Hew [unspec 1] thee two Tables of stone, like the first: and I will write upon the Tables, the words which were on the first Tables which thou brakest. And bee thou ready in the morning: and come up in the morning, [unspec 2] unto mount Sinai, and present thy selfe un∣to me there, upon the top of the mount. And let no man come up with thee; neither let any man bee seene, throughout all the [unspec 3] mount: neither let the flockes nor herds feed before that mount. And he hewed two tables of stone like the first; and Moses rose [unspec 4] up early in the morning, and went up unto mount Sinai, as Iehovah had commanded him: and tooke in his hand the two tables of stone. And Iehovah descended in the cloud; and he stood with him there: and [unspec 5] he proclaimed the name of Iehovah. And Iehovah passed by, before him, and he pro∣claimed: [unspec 6] Iehovah, Iehovah; God, pitti∣full and gracious, long suffering, and much in mercy and truth. Keeping mercy, for [unspec 7] thousands; forgiving iniquity, and trespass, and sinne: and that will not clearing cleare, (the guilty,) visiting the iniquity of the fa∣thers, upon the sonnes, and upon the sonnes sonnes, unto the third, and unto the fourth generation. And Moses made-hast, and ben∣ded [unspec 8] downe-the head toward the earth and bowed himselfe. And he said; If ô now I have found grace in thine eyes, ô Lord; let [unspec 9] the Lord now goe amongst us: for it is a stiffe necked people; and pardon thou our iniquity and our sinne, and take us for thine inheritance. And he said: Behold, I, strike [unspec 10] a covenant: before all thy people, I will doe marvels, which have not beene created in all the earth, or in any of the Nations: and all the people amongst which thou art, shall see the work of Iehovah, for it is a fearfull thing; which I doe with thee. Observe thou that [unspec 11] which I command thee this day: Behold I drive out from before thee, the Amorite, and the Canaanite, and the Chethite, and the Pherizzite, and the Evite, and the Iebu∣site. Take heed to thy selfe; lest thou strike [unspec 12] a covenant with the inhabitant of the land, into which thou entrest: lest hee bee for a snare in the midst of thee. But ye shall de∣stroy [unspec 13] their altars, and breake their pillars, and cut-downe their groves. For thou shalt [unspec 14] not bow-downe thy selfe to another God: for Iehovah, whose Name is Iealous; hee, is a Iealous God. Lest thou strike a covenant [unspec 15] with the inhabitant of the Land; and they goe a whoring after their gods, and sacrifice unto their gods; and he call thee, a〈…〉〈…〉 eat of his sacrifice. And thou take 〈◊〉〈◊〉. Daughters, unto thy Sons: and his daughter goe a whoring after then gods; and 〈◊〉〈◊〉 thy sonnes goe-a-whoring after then g〈…〉〈…〉. Thou shalt not make unto thee, any m〈…〉〈…〉 gods. The feast of unleavened cakes sh〈…〉〈…〉 thou keepe: seven dayes 〈…〉〈…〉on shalt eaten levened cakes, as I commanded thee; at th•• appointed time, of the moneth of Abib: fo•• in the moneth of Abib, thou camest out from Egypt.

All that openeth the wombe, is mine: [unspec 19] and all thy cattell that is male; that which openeth (the wombe;) of oxe and of sheepe. And that which openeth (the wombe) of an [unspec 20] asse thou shalt redeeme with a lambe; and if thou wilt not redeeme it, then thou shalt breake the necke of it: Every firstborne of thy Sonnes thou shalt redeeme; and they shall not appeare before me, empty. Sixe [unspec 21] dayes, thou shalt labour, and in the seventh day, thou shalt cease: in eating-time▪ and in harvest, thou shalt cease. And thou shalt [unspec 22] observe to thee, the feast of weekes: of the first fruits of Wheat harvest: and the feast of ingathering, at the revolution of the yeer. Three times in the yeere, every male of [unspec 23] thee shall appeare, before the face of the Lord, Iehovah, the God of Israel. For I [unspec 24] will cast out the nations, from before thee, and will inlarge thy border: and no man shall desire thy land: when thou goest up, to appeare before the face of Iehovah thy God three times in the yeere. Thou shalt not [unspec 25] slay the blood of my sacrifice, with levened bread: neither shall the sacrifice of the feast of the Passeover, remaine unto the morn∣ing. The first of the first fruits of thy Land [unspec 26] thou shalt bring into the house of Iehovah

thy God: Thou shalt not seeth a kid in his mothers milke.

And Iehovah said unto Moses, Write for [unspec 27] thee these words: for after the Tenor of these words, I have stricken a covenant with thee, and with Israel. And hee was there [unspec 28] with Iehovah, Forty dayes and forty nights, hee did eate no bread, nor drinke water: and he wrote upon the Tables the words of the covenant; the tenne words. And it [unspec 29] was when Moses came downe from mount Sinai, and the two Tables of Testimony in Moses hand, when he came downe from the mount: that Moses knew not, that the skinne of his face shone, when he spake with him. And Aaron, and all the Sonnes of Is∣rael, [unspec 30] saw Moses: and behold, the skinne of his face shone: and they feared to come nigh unto him. And Moses called unto them, [unspec 31] and Aaron, and all the Rulers of the Con∣gregation, returned unto him: and Moses spake unto them. And afterward, all the [unspec 32] Sonnes of Israel came nigh: and hee com∣manded them, all that Iehovah had spoken, with him, on mount Sinai. And Moses [unspec 33] made an-end of speaking with them: and he put a veile upon his face. And when Moses [unspec 34] went in before Iehovah to speake with him, he tooke off the veile, untill hee came out, and spake unto the Sonnes of Israel, that which he was commanded. And the sons [unspec 35] of Israel saw the face of Moses, that the skin of Moses face shone: and Moses did put the veile againe upon his face, untill he went in to speake with him.

Annotations.

HEw thee] or, Hew unto thy selfe, whereas the [unspec 1] former tables were the worke of God himselfe, Exod. 32. 16. See the notes on Exod. 31. 18. Here followeth the renewing of the covenant, between God and his people: rehearsed againe in Deut. 10. 1. &c. and I] The Greeke here addeth, and come thou up unto me into the mount, and I, &c. So Moses himselfe repeateth it, in Deut. 10. 1.

Vers. 2. present thy selfe] or, stand for me there, that is, wait till I come downe, as vers. 5. and then [unspec 2] (as the Chaldee translateth) stand before me there. And this being to be done in the morning, it was a signe of mercy, Psal. 90. 14. and 30. 6. and 5. 4.

Vers. 3. before] the Greeke translateth, neere the mount, see Exod. 19. 12. 13. with the annotations. [unspec 3]

Vers. 5. descended] by a manifestation of his glo∣rious presence. The Chaldee saith, was revealed, [unspec 5] See Exod. 19. 18. 〈◊〉〈◊〉 be proclaimed] that is, the Lord did proclaime; as hee promised, Exod. 33. 19. Or it may be understood of Moses, and trans∣lated, he called on the name of Iehovah: for so the Hebrew phrase sometimes signifieth, as Gen. 12. 8.

Verse 6. passed by] that is, as the Chaldee trans∣lateth, [unspec 6] caused his Majesty (Shecinah) to passe by. Whereupon the Hebrewes, comparing this with Exod. 33. 19. 22. say, The Shecinah (or divine-Majesty) called I, passed by. R. Menachem on Exod. 34. So they held this Shecinah, to be one with the Father. See after on vers. 9. he proclaimed] that is, God proclaimed, Exod. 33. 19. But Thargum Ierusalemy referreth it to Moses, saying; And the glory of the Majesty of the Lord passed before him, and Moses prayed and said, &c. Howbeit Moses him-selfe saith, the Lord spake these words, Numb. 14. 17. 18. And so other of the Hebrewes understand it, as before, that Shecinah (the Divine-presence) pro∣claimed these properties. R. Menachem. Iehovah, Iehovah, &c.] Here all Gods goodnesse passed before Moses, and was proclaimed, according to the pro∣mise, Exod. 33. 19. the three first titles signifying God in his Essence or Being, distinguished in three persons, 1 Iohn 5. 7. God] in Hebrew Ael, which signifieth Mighty: see Gen. 14. 18. pittifull] or, compassionate; of tender mercy. These next seven attributes, shew Gods affection toward repentant and beleeving sinners, 1 in pittying their misery; 2 shewing favour and grace unto them, though unworthy; 3 long suffring their in∣firmities; 4 of much mercy and bounty, in doing them good; 5 of much truth, in fulfilling his pro∣mises unto them; 6 and extending the like mercy to their children, even to the thousand generati∣on; 7 and forgiving their sinnes of all sorts: wher∣in the blessednesse of man consisteth, Psalm. 32. 1. 2. Rom. 4. 6. 7. 8. long suffring] or, long 〈◊〉〈◊〉 he be angry: Hebrew, long of anger (or, of nostrith) mercy] or, bounteousnesse, kindnesse, which Da∣vid six and twenty times in one Psalme, confesseth to endure for ever, Psal. 136. Compare also Neh. 9. 17. Ion. 4. 2. Psal. 103. 7. 8. 9. &c.

Vers. 7. for thousands] that is, (as Tharg•••• Ieru∣salemy [unspec 7] explaineth it) for a thousand generations: See Exod. 20. 6. The Greek translateth, and doing many unto thousands. not clearing cleare] that is, 〈◊〉〈◊〉 will in no wise cleare, (or acquit, hold innocent;) to wit, the guilty person, as the Greeke version addeth; or (as the Chaldee saith) them that convert not. Also the Ierusalemy Thargum expoundeth it, hee will not clear sinners in the day of the great Iudgement. The like defect is in Num. 14. 18. Nahum 1. 3. and in other like speeches, as Lev. 19. 18. which some∣time the Scripture it selfe supplyeth, as is noted on Gen. 4. 20. and 24. 33. And these two last attributes are in respect of Gods dealing with the wicked; unto whom he imputeth no righteousnesse, for their good; but inflicteth punishment upon them and theirs, unto perdition. Yet this his justice up∣on the wicked, is a part of his goodnesse towards his people, as it is said, The just shall rejoyce, when he seeth the vengeance: he shall wash his feet, in the blood of the wicked, Psalm. 58. 11. visiting] that is, pu∣nishing; see Exod. 20. 5. sonnes] to wit, of the wicked, or rebellious, as the Chaldee here addeth. And Thargum Ierusalemy saith, remembring the

sinnes of wicked fathers, upon the rebellious sonnes, un∣to the third generation, and unto the fourth generation.

Vers. 8. bowed himselfe] or, worshipped, fell pro∣strate: Thargum Ierusalemy expoundeth it, he con∣fessed [unspec 8] and lauded God. See the notes on Exod. 4. 31.

Vers. 9. now goe] or, I pray thee goe, to wit, with the signes of his presence, in the cloudy fiery pillar. [unspec 9] The Chaldee saith, Let the Majesty of the Lord goe. By the Majesty (or Divine-presence) of the Lord, which the Hebrewes call She••inah, wee may well understand Christ: for the Hebrews usually distin∣guish this from God the Father; and say, there is no comming before the blessed and most high King, without Shecinah. R. Menachem on Levit. 10. Our Saviour more plainly saith, No man commeth unto the Father, but by me, Ioh. 14. 6. Of him the anci∣ent Iewes seeme to speake, under this name She∣cinah; though at this day they despise their salva∣tion. See before, on Exod. 33. 14. 15. and 34. 6. and 14. 19. for it is] or, though it be a stiffe nec∣ked people, yet pardon thou, &c. For in the time of fa∣vourable-acceptation, it was well with them; by Sheci∣nah (the Divine-majesty) that tooks pitty upon them: saith R. Menachem. take us for inheritance] or, inherit (possesse) thou us: which the Greeke transla∣teth, we shall be thine. This is the blessednesse of a people, that God chuseth them to bee his inheri∣tance; as Psalm. 33. 12. Zach. 2. 12. and God doth inherit or possesse, those whom hee subdueth unto his obedience, and ruleth over them, Psal. 82. 2. Levit. 25. 46.

Vers. 10. he said] the Greeke explaineth it, the [unspec 10] Lord said unto Moses. strike] that is, make, to wit, with thee, as the Greeke explaineth it. mar∣vels] in Greeke, glorious things: and so the Euange∣list useth the word, Luke 13. 17. the people rejoyced for all the glorious things that were done by Iesus: where the Syriak hath, marvelous things. So in Iob 5. 9. Exod. 33. 16. This promise seemeth to con∣cerne the marvelous workes, which God after did before all Israel, in the dayes of Iosua: as when the Sunne and moone stood still in the midst of hea∣ven, &c. Ios. 10. 12. 13. of which it is there said, Is not this written in the booke of Iasher? which the Chaldee there expoundeth, the booke of the Law: as being a thing whereof Moses here wrote. created] the Greeke saith, done: and creating is the making or doing of a new marvelous and glorious thing: as Gen. 1. 1. Numb. 16. 30. a fearfull thing] or, he is fearfull, meaning God: but the Gr. expounds it, they are marvelous things. with thee] that is, as the Greeke translateth, to thee; mea∣ning all Israel; as the words following manifest; or, with thee, meaning Moses; that is, by thy hand; as Paul saith, not I, but the grace of God with me, 1 Cor. 15. 10.

Vers. 11. Observe thou] or, keepe for thy selfe: for [unspec 11] thine owne good. Amorite] that is, Amorites, &c. as the Chaldee translateth. See Gen. 10. 16. Exod. 23. 23. 28.

Verse 12. snare] or cause of thy ruine. See Exod. 23. 33. [unspec 12]

Vers. 13. pillars] or, standing images, statues: see [unspec 13] Exod. 23. 24. groves] which they used to con∣secrate to their gods, offring sacrifice under greene trees, Deut. 12. 2. 2 King. 16. 4. So among other heathens, trees and groves were the Temples of their gods, saith Pliny hist. booke 12. chap. 1. And in the Romane Lawes of the 12 Tables, in the 2 law of Religion, it was commanded to have groves in the fields. For this cause, Israel is here bidden to cut them downe, and in Deut. 12. 3. to burne them: and were also forbidden to plant any grove, or any tree neere unto the altar of the Lord, Deut. 6. 21.

Vers. 14. other god] to the idols of the peoples, as the [unspec 14] Chaldee expoundeth it.

Vers. 15. goe a-whoring] that is, commit idola••••y, [unspec 15] which is spirituall whoredome, Ier. 3. 9. and so the Chaldee explaineth it here, to erre after their errors: that is, their idols. he] that is, the inhabitant a∣foresaid; put for all and every of the inhabitants: therefore the Greeke translateth, they call; and so after. Compare Num 25. 1. 2. Prov. 9. 13. 15.

Vers. 17. molten gods] or, gods of metall: Hebrew [unspec 17] of melting. So Levit. 19. 4. Exod. 20. 23.

Vers. 18. as I] or, which I commanded: but the [unspec 18] Hebrew asher, is put for caasher: as in Exodus 23. 15. and so the Greeke translateth it here.

Abib] in Greeke, the moneth of new fruits. See Exod. 13. 4.

Vers. 19. is mine] or, shall be mine: that is, san∣ctified [unspec 19] unto me: see Exodus 13. 2. 12. that which openeth] or, the first borne, as the Greeke and Chaldee here translateth it. See Exod. 13. 12. 13. and 22. 29. 30.

Vers. 20. with a lambe] a living lambe, of the [unspec 20] sheepe or goats, and no other beast; as is noted on Exod. 13. 13. and the lambe was to be given to the Priest, Num. 18. 8. 15. The Hebrewes say, It might be redeemed with a lambe, whether male or female, unblemished or blemished, small or great, If a man have no lambe to redeeme it with, hee may redeeme it with the value of it, and give the price to the Priest. The Law commandeth not a Lambe, to make it heavier up∣on him, but lighter. For if hee have the firstling of an Asse, which is worth ten shekels, he may redeeme it with a lambe worth a quarter of a shekell. But the price in money, is from three zuzims and upward: [that is, three quarters of a shekell; for one zoz is the fourth part of a shekell.] If the price be lesse then three zu∣zims, they redeeme it not therewith: and a good eye (that is, a liberall person) giveth not lesse then a she∣kell. Maimony in treat, of Firstfruits, Chap. 12. Sect. 10. &c. breake the necke] the Chaldee saith, kill it. They might have no use or benefit of the Asse till it was redeemed. If hee sold it before it was re∣deemed, the price was unlawfull. If it dyed before it was redeemed, or if the necke was broken, it was buried. For it was unlawfull to make benefit of it, even after the necke was broken, because it was not redeemed. Therefore if hee redeemed it not, but gave the Asse it selfe to the Priest; it was unlawfull for the Priest to put it to any service, vntill it was redeemed with a lambe. Maimony ibidem, Chap. 12. Sect. 4. they shall not appeare] or, my face shall not be seene: to wit, by any man: the Greeke saith, thou shalt not appeare. empty] without an oblation: see Exod. 23. 15.

Vers. 21. labour] or, serve: see the notes on Exo∣dus [unspec 21]

20. 9. For this in Exod. 23. 12. is written, sixe dayes thou shalt doe thy workes.

Vers. 22. observe to thee] Hebr. doe to thee: mea∣ning [unspec 22] observe, or make holy, celebrate. According to this phrase, is, to doe the Sabbath day, Exod. 31. 16. Deut. 5. 15. to dee the Passeover, Deut. 16. 1. Matt. 26. 18. to doe the feast of Boothes, Deut 16. 13. and the like. The Greeke translateth, Thou shalt doe (that is, observe) to me. of weeks] or, of sevens: a feast seven weeks after the Passeover, called Pen∣tecost, Lev. 23. 15. 16. Act. 2. 1. it was also called harvest, Exod. 23. 16. revolution] or, circum∣volution, circuit; that is, the returne; as the revolu∣tion of the yeere, 2 Chron. 24. 23. is explained to be the returne of it, 1 King. 20. 26. when the old yeere endeth, and the new beginneth. This was in the seventh moneth, which we call September: see the notes on Exod. 23. 16.

Vers. 23. every male of thee] or, all thy male-kind: see Exod. 23. 17. Deut. 16. 16. [unspec 23]

Vers. 24. no man] to wit, of thy neighbours or [unspec 24] enemies round about thee, shall have the heart, to set upon thy coasts, when all the men are gathered before me.

Vers. 25. not slay] for sacrifice, as in Exodus 23. 18. see the notes there. sacrifice] in Greeke, sa∣crifices: [unspec 25] meaning of the Passeover, as after is ex∣plained. Hence the Hebrewes gather their rite of purging Leven out of their houses, before the Passeover: they expound it thus: Thou shalt not slay the Passeover, whiles Leven yet remaineth. Now the killing of the Passover, is the fourteenth (of Abib) after midday. Maimony treat, of Levened and Un∣levenedbread, Chap. 2. Sect. 1. See more in the notes on Exod 12. vers. 15. and vers. 10.

Vers. 26. first] or, beginning of the fruits: see Ex. [unspec 26] 23. 19. a kid] in Greeke, a lambe: in Chal∣dee, thou shalt not eate flesh with milke: and the Ie∣rusalemy Thargum addeth, not to boyle nor to eat flesh and milke mixed together. See Exod. 23. 19.

Vers. 27. tenour] Hebrew, the mouth of these words: which the Chaldee expounds, the speech of these [unspec 27] words. have stricken] or, doe strike, that is, make: for these precepts were both given before, and now repeated.

Vers. 28. he] that is, God wrote, vers. 1. [unspec 28] ten words] that is, ten commandements, which there∣fore we call of the Greeke name, the Decalogue. Ten, is often used for many; as ten times, meane many times, Gen. 31. 7. Iob 19. 3. ten men, Zach. 8. 23. and ten women, Lev. 26. 26. and ten thousands, Heb. 12. 22. that is, many: and as other numbers are made of ten, by reduplication; so all other wri∣tings of the Law and Prophets, depend upon these ten words: so by this number ten, God gave a per∣fect and compleat Law. And Words, are used for whole sentences, or commandements: as Paul saith also, one word, Cal. 5. 14. when he rehearseth a com∣mandement; and that is called the Word of God, in Marke 7. 13. which another calleth the Comman∣dement of God, Matt. 15. 6. These ten words, were ac∣cording to the first writing, and to the words which were spoken before, in the day of the Assembly, Deut. 10. 4.

Vers. 29. shone] which the Greeke translateth, [unspec] was glorious, and so the Apostle alleadgeth it, in 2 Cor. 3. where, by glory, is meant, shining bright∣nesse, as in 1 Cor. 15. 41. there is one glory of the Sun, and another glory (that is, brightnesse) of the Moone, &c. and the Israelites could not behold the face of Moses, for the glory (that is, the brightnesse) of his countenance, 2 Cor. 3. 7. and the earth was lightned with the glory of the Angell, Rev. 18. 1. The Chal∣dee also translateth, Moses knew not that the bright∣nesse of the glory of his face was multiplied. The La∣tine version saith, Moses face was horned; mistaking the word: for of the Hebrew Karan, which is to shine, or cast forth glorious beames, the name Ke∣ren or Horne is derived: in which sense the Latine translated it here, and gave occasion unto the ig∣norant, to paint Moses face with two hornes like an Oxe, whereby this glorious mystery hath been obscured, and turned to a fable. For the glory of Moses face, signified the glory of the Law which he preached, 2 Cor. 3. 7. &c.

Vers. 30. feared] for Moses his ministration was [unspec] death and condemnation, 1 Cor. 3. 7. 9. (because the Law giveth knowledge of sin, and causeth wrath, Rom. 3. 20. and 4. 15.) and therefore the more bright and glorious that it is, the more terrour it striketh in all mens hearts, there being a weaknesse and impossibility in all men, to do the same, Rom. 8. 3. For Aaron himselfe, and all the Rulers were afraid of Moses, as well as the other people: even as at the first giving of the Law, Moses himselfe, with all the people, were affrighted, and trembled, Exodus 19.

Vers. 33. and he put] or, and hee had put a veil: [unspec 33] but the Greeke translateth, And when he had ceased speaking unto them, he put a veil, &c. that is, after this first communing with them, when hee knew the cause of their feare, he put on a veil (or cover∣ing:) which signified the obscurity of the Law; whose first, true, and proper meaning and end, could not easily be discerned: also the darknesse that is in all mens hearts naturally, till God take away the veil and hardnesse that is upon them. For so the Apostle speaketh of a double veile, one out∣ward in the Law, another inward in the heart, 2 Cor. 3. 13. 14. &c. And as without a veil the peo∣ple could not heare Moses; so except the Law be veiled, and hath as it were a new face upon it, the naturall man cannot endure the glory of it: so ter∣rible it is to the conscience of sinners. R. Mena∣chem here observeth how the former Ancients of Israel, at the reading of the Booke of the Law, co∣vered their faces, and said; hee that heareth from the mouth of the reader, is as hee that heareth from the mouth of Moses.

Vers. 34. tooke off the veil] whereof there was no [unspec] use in the sight of God; who doth not onely know himselfe the use and end of his Law; but sheweth the same also to others; which was likewise here figured; for when men shall be turned to the Lord, the veile shall be taken away, 2 Cor. 3. 16.

Vers. 35. put the veil againe on] hereby signify∣ing [unspec] the continuall glory of his ministery, and infir∣mity of the people; till both of them be done a way.

Which is accomplished by the Gospell, the mini∣stration of the Spirit, and of righteousnesse, which ex∣ceeds in glory, so that Moses ministery hath no glo∣ry in this respect: for Christ taketh away the veil, so that we may both stedfastly looke to the end of the Law, which is abolished; and all of us with un∣veiled face beholding as in a glasse the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord, 1 Cor. 5. 8. 18.

CHAP. XXXV.

1, Moses commandeth the people, from the Lord, to keepe the Sabbath; 4, to bring willing offrings, of gold, silver, brasse, and other stuffe for the Tabernacle and furniture thereof. 20, The people goe, and bring voluntary gifts. 22, Men and women bring their Ie∣wels and ornaments, and other stuffe, such as they had. 25. The wise women spin the stuffe. 27, The Rulers bring precious stones, and spices. 30, Bezaleel and Aholiab, are shewed to be the men whom God had filled with his Spirit and Wisedome, to doe the worke of the Sanctuary.

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ANd Moses gathered together, all the Congregation of the sonnes of Is∣rael, [unspec 1] and said unto them: These are the words, which Iehovah hath comman∣ded, to doe them. Sixe dayes, shall worke be done; but on the seventh day, there shall [unspec 2] be to you holinesse; a Sabbath of sabbatisme to Iehovah: whosoever doth any worke therein, shall be put-to-death. Ye shall kindle no fire, in any of your habitations upon the [unspec 3] Sabbath day.

And Moses said, unto all the Congrega∣tion of the sonnes of Israel, saying: this is [unspec 4] the thing, which Iehovah hath commanded, saying: Take yee from amongst you an of∣fring, [unspec 5] unto Iehovah; whosoever is willing in his heart, let him bring it, the offring of Ie∣hovah: Gold, and silver, & brasse. And blew, [unspec 6] and purple, and scarlet, and fine-linnen, and Goats hayre. And Rams skins dyed-red, and [unspec 7] [unspec 8] Tachash skins, and Shittim wood. And oile, for the Light: and spices, for the anointing oile, and for the incense of sweet-spices. And [unspec 9] Beryll stones, & filling stones, for the Ephod, and for the Brest plate. And every wise har∣ted [unspec 10] among you, shall come and make all that Iehovah hath commanded. The Tabernacle, [unspec 11] the tent thereof, and the covering thereof: the taches thereof, and the boards thereof; the bars thereof, the pillars thereof, and the sockets thereof. The arke, and the bars there [unspec 12] of, the Covering-mercy-seat; and the veile of the covering. The Table, and the barres [unspec 13] thereof, and all the vessels thereof: and the shew-bread. And the Candlesticke for the [unspec 14] Light, and the vessels thereof, and the lamps thereof: and the oile for the Light. And the Altar of incense, and the bars thereof, and the [unspec 15] anointing oyle, and the incense of sweet spi∣ces: and the hanging veile of the doore, for the doore of the Tabernacle. The Altar of [unspec 16] Burnt offring, and the grate of brasse which is for it; the bars thereof, and all the vessels thereof: the Laver, and the foot thereof. The tapestry-hangings of the Court, the [unspec 17] pillars thereof, and the sockets thereof: and the hanging-veile, of the gate of the Court. The pinnes of the Tabernacle, and the pins [unspec 18] [unspec 19] of the Court, and their coards. The gar∣ments of ministery, to minister in the holy-place: the garments of holinesse, for Aaron the Priest, and the garments of his sonnes, to minister-in-the-priests-office. And all [unspec 20] the congregation of the Sonnes of Israel departed, from the presence of Moses. And they came every man whose heart [unspec 21] stirred him up, and every one whose spirit made him willing; they brought the offring of Iehovah, for the worke of the Tent of the Congregation, and for all the service thereof, and for the garments of holinesse. [unspec 22] And they came; the men with the women, every-one that was willing hearted, they brought bracelets, and eare-rings, and rings, and tablets, all jewels of gold; and every man that offered, offred an offring of gold unto Iehovah. And every man with [unspec 23] whom was found blew, and purple, and scarlet, and fine-linnen, and Goats hayre: and Rammes skinnes dyed red, and Ta∣chash skinnes, brought them. Every one [unspec 24] that offred, an offring of silver, and of brasse; they brought the offring of Iehovah: and every one with whom was found Shittim wood, for any work of the service brought it. And every woman that was wise hear∣ted, [unspec 25] did spinne with her hands: and they brought the spun-worke, the blew, and the purple, and the scarlet, and the fine-lin∣nen. And all the women whose heart stir∣red [unspec 26] them up, in wisedome, spunne Goats hayre. And the Rulers brought Beryll [unspec 27] stones, and filling stones, for the Ephod, and for the Brest-plate. And spice, and [unspec 28] oyle, for the Light, and for the anoin∣ting oyle, and for the incense of sweet-spices. Every man, and woman whose heart [unspec 29] made them willing; to bring for all the work, which Iehovah had commanded, to make,

by the hand of Moses: the sonnes of Israel * 1.8 brought, a willing-offring, unto Iehovah.

And Moses said, unto the sonnes of Israel; [unspec 30] See, Iehovah hath called by name, Bezaleel, the sonne of Vri, the sonne of Hur, of the tribe of Iudah. And he hath filled him, with [unspec 31] the Spirit of God; in wisedome, in under∣standing, and in knowledge, and in all work∣manship. And to devise cunning-worke: [unspec 32] to worke in gold, and in silver, and in brasse. And in ingraving of stone, to fill; and in car∣ving [unspec 33] of wood: to work in all cunning works. And hee hath given into his heart, for to [unspec 34] teach: he and Aholiab the sonne of Ahisa∣mach, of the Tribe of Dan. He hath filled [unspec 35] them with wisedome of heart; to make all worke of the ingraver, and of the cunning-workman, and of the embroiderer; in blew, and in purple; in scarlet, and in fine-linnen, and of the weaver: even of them that doe any worke; and that devise cunning workes.

Annotations.

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HEre beginneth the 22 Section of the Law. See Gen. 6. 9. and 28. 10.

Vers. 2. holinesse] that is, a day of holinesse: or, an [unspec 2] holy day: and signe of holinesse from the Lord: See Exod. 31. 13. 14 &c. of sabbathisme] that is, of rest: see Exod. 16. 23. and 31. 15. any worke] to wit, of his owne workes, wayes, or words, Ex. 20. 9. Esay 58. 13. to except the workes comman∣ded of God, as circumcision, offring of sacrifice, and the like, Ioh. 7 22. 23. Matth. 12. 5. and works of necessity, and of mercy towards man or beast, Matth 12. 7. 11. 12. See the annotations on Exo∣dus 20. 8. &c.

Vers. 3. kindle no fire] either for to doe worke with; or, to dresse meat (for that was unlawfull [unspec 3] on the Sabbath, though lawfull on other feast dayes, Exod. 12. 16.) or, for to punish malefactors: as the Hebrew Doctors say, Punishments may not be inflicted on the Sabbath: though it bee commanded to punish malefactors, yet may it not bee done on the Sab∣bath. As when one is condemned by the Iudges to stripes, or unto death, he may not bee beaten or put to death on the Sabbath: for it is written, Yee shall kindle no fire, &c. this is a warning to the Iudges, that they burne not on the Sabbath, him that is condemned to bee burnt; and the like is for other punishments. Mai∣mony treat. of the Sabbath, Chap. 24. Sect. 7. The like order they take against Iudging of causes of the Sabbath, Ibidem, Chap. 23. Sect. 14.

Vers. 5. an offring] or, an heave offring: in Greek and Chaldee, a separation; a gift separated unto [unspec 5] God, from their other goods. See the notes on Exod. 25. 2

Vers. 6. blew] in Greeke, hyacinth: see Ex. 25. 4. [unspec 6]

Vers. 7. Shittim] in Greeke, incorruptible wood: [unspec 7] see Exod. 25. 5.

Vers. 8. oile] of the olive: see Exod. 27. 20. anointing] or, oile of unction: whereof see Eoxd. 30. [unspec 8] 23. &c. incense of sweet spices] in Greeke, com∣position of incense: see Exod. 30. 54. &c.

Vers. 9. filling] to be set in golden ouches; Hebr. [unspec 9] stones of fillings: see Exod. 25. 7. and 28. 17. 20.

Vers. 11. Tabernacle] or, Habitacle: whereof see [unspec 11] Exod. 26. barres] or, barre; meaning all and eue∣rie one. See the notes on Exod. 32. 19. So in Exo∣dus 39. 33.

Vers. 12. Arke] or Coffer, wherein the Tables of [unspec] the Law were put: see Exod. 25. 10. In Greeke, the Arke of the testimony. of the covering] the veil that hid the most holy place; whereof see Exod. 26. 31. &c. So after in Exod. 39. 34. The Greeke translateth it onely, the veil.

Vers. 13. Table] described in Exod. 25. 23. &c. [unspec] Shew bread] in Greeke, bread of proposition. See Exod. 25. 30.

Vers. 14. for the Light] or, Candlesticke of light; [unspec] that is, the shining Candlestick, whose lamps gave light alwayes. So, starres of light, Psal. 148. 3. that is, shining starres.

Vers. 15. Altar] the golden altar: whereof see Exod. 30. 1. &c. hanging-veil] see Exod. 26. 36.

Vers. 16. Altar] the brazen altar; whereof see Exod. 27. 1. &c. the foot] or, the Base: see Exo∣dus 30. 18.

Vers. 17. tapestry-hangings] see Ex. 27. 9. &c. * 1.9

Vers. 19. of ministery] or, of service: see Exodus 31. 10. for Aaron] described in Exod. 28. This was the summe of Moses Sermon to the peo∣ple at this assembly: wherein he taught them both what gifts to bring, and what holy things were to be made for the service of God; as hee had beene before commanded, Exod. 25. &c.

Vers. 21. stirred] or, lifted him up, to doe it chear∣fully; and so made him willing, as the Chalde•• translateth it.

Vers. 22. bracelets] or, chaines, or hookes; the Greeke translateth, seals. Compare this with their fact before, in Exod. 32. where they gave their Ie∣wels to make an Idoll. offred] Hebrew, waved because they were heaved up and waved, when they were given to the Lord; and is therefore cal∣led a wave offring, Exod. 38. 24.

Vers. 24. was found] If there bee first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12.

Vers. 25. did spin] of the vertuous woman it is said, She lareth her hands to the spindle, and her hands hold the distaffe, Prov. 31. 19. So for the building of Gods spirituall Tabernacle, there were women that laboured in the Gospell, Phil. 4. 3. that laboured much in the Lord, Rom. 16. 3. 6. 12. Contrary were they that wove hangings for the grove, 2 King. 2••. 7

Vers. 29. willing offring] or, voluntary gift. So ought all things that we give unto God, or for his sake, be freely given, as every man purposeth in his heart; not of griefe, or of necessity; for God leveth a chearfull giver, 2 Cor. 9. 7. Compare herewith, the offrings of David, and the Princes and people of

Israel, towards the building of Gods Temple, which caused great joy in men, and thankes unto God, 1 Chron. 29. 3. 6. 9. 10. &c.

Vers. 30. Bezaleel] of whom see Exod. 31. 2. &c. He was for Moses Tabernacle, as Hiram for Solo∣mons [unspec 30] Temple, 1 King. 7. 13. 14. as Paul and the o∣ther Apostles for the Temple of Christs Church, 1. Cor. 3. 10. But the Tabernacle of Christs natu∣rall body, was greater and more perfect; not made with hands, that is, not of this building. Heb. 9. 11. and 10. 20. the Workmaster thereof, was the holy Ghost himselfe, Luke 1. 34. 35.

Vers. 31. Spirit of God] in Greeke, a divine Spirit [unspec 31] of wisedome. See Exod. 31. 3.

Vers. 34. Aholiab] in Greeke, Eliab. See Exo∣dus 31. 6. [unspec 34]

Vers. 35. cunning-workman] who wrought both sides alike: whereas the embroiderer wrought cu∣riously [unspec 35] but the one side: see the notes on Exod. 26. 1. of the weaver] which the Chaldee expoun∣deth weaving: understanding by the weaver, the weavers worke: as elsewhere the Scripture useth Spirits for the gifts of the Spirit, 1 Cor. 14. 12. 32. that devise] in Chaldee, that teach cunning (or artificiall) workes. By these were figured the varie∣ties of graces, which were abundantly to be seene in the first building of Christ, Church, after that men had received the Spirit of God, by the prea∣ching of the Gospell from the mouthes of the ma∣ster workmen, the Apostles, 1 Cor. 1. 5. 7. and 12. 4. 8. 9. 10. 11. Gal. 3. 2. 5. Acts 19. 4. 6.

CHAP. XXXVI.

1, The offrings are delivered to the workemen. 5, The people bringing more then enough for the worke, are restrained. 8, The making of the embroidered cur∣taines with Cherubims; 14, The curtaines of goats hayre. 19, The coverings of Rams skinnes and Ta∣chash skinnes. 20, The boards, with their sockets. 31, The barres. 35, The Veile. 37, The hanging for the doore.

THen did Bezaleel, and Aholiah, and [unspec 1] every wise hearted man; they to whom Iehovah gave wisedome and understanding, to know to doe, all the work for the service of the Sanctuary: according to all, that Iehovah had commanded. And [unspec 2] Moses called Bezaleel, and Aholiab; and every wise hearted man, in whose heart Ie∣hovah had given wisedome: even every-one whose heart stirred him up; to come-neere unto the worke, to doe it. And they tooke [unspec 3] from before Moses, all the offring which the sonnes of Israel had brought, for the worke of the service of the Sanctuary, to make it: and they, brought yet unto him, a willing∣offring every morning. And all the wise [unspec 4] men that made all the worke of the Sanctu∣ary, came; every man from his worke which they made. And they said unto Moses, say∣ing; [unspec 5] The people bring much: more then e∣nough for the service of the worke, which Iehovah commanded to make. And Moses [unspec 6] commanded; and they caused a voice to passe throughout the campe, saying; Let neither man nor woman, make any-more worke, for the offring of the Sanctuary: and the people were restrained, from bringing. And the worke was enough for them, for [unspec 7] all the worke to make the same: and to be overplus.

Then made they, even every wise hearted [unspec 8] among them that did the worke; the Taber∣nacle, of ten curtaines: of fine-linnen twi∣ned, and blew, and purple, and scarlet; with Cherubims, the worke of a cunning work∣man, made he them. The length of one cur∣taine, [unspec 9] was eight and twenty cubits; and the bredth, foure cubits, of one curtaine: one measure was for all the curtaines. And hee [unspec 10] coupled-together five curtaines, one to ano∣ther: and five curtaines he coupled-together, one to another. And he made loops, of [unspec 11] blew; upon the edge of the one curtaine, from the selvedge, in the coupling: likewise he made in the utmost edge of the curtaine, in the second coupling. Fifty loopes, made [unspec 12] hee, in the one curtaine; and fifty loopes, made he, in the selvedge of the curtaine, which was in the second coupling, the loops being one right over against another. And he [unspec 13] made fifty taches of gold: and coupled-to∣gether the curtaines, one to another, with the taches; and it was one Tabernacle.

And he made curtaines of Goates hayre, [unspec 14] for a Tent, over the Tabernacle: eleven curtaines, he made them. The length of one [unspec 15] curtaine, was thirty cubits; and foure cubits the bredth of one curtaine: one measure, was for the eleven curtaines. And hee cou∣pled-together [unspec 16] five curtaines by themselves: and sixe curtaines, by themselves. And hee [unspec 17] made fifty loopes, on the edge of the (one) curtaine, the outmost in the coupling: and fifty loopes, made hee, on the edge of the curtaine, of the second coupling. And hee [unspec 18] made, fifty taches of brasse: to couple-toge∣ther the Tent, for to be one. And he made [unspec 19] a covering, for the Tent; of Rammes skins dyed-red: and a covering of Tachash skins above. And he made boards for the Taber∣nacle: [unspec 20] [unspec 21] of Shittim wood, standing-up. Ten cubits was the length of a board: and a cubit and halfe a cubit, the bredth of one board.

Two Tenons, for one board; set in order, [unspec 22] one against another: so did he make for all the boards of the Tabernacle. And he made [unspec 23] the boards for the Tabernacle: twenty boards for the South side, southward. And [unspec 24] forty sockets of silver, hee made, under the twenty boards: two sockets under one board, for his two tenons; and two sockets under another board, for his two tenons. And for [unspec 25] the second side of the Tabernacle, on the North side: he made twenty boards. And [unspec 26] their forty sockets of silver: two sockets under one board; and two sockets under a∣nother board. And for the sides of the Ta∣bernacle, [unspec 27] seaward: hee made sixe boards. And two boards made he, for the corners of [unspec 28] [unspec 29] the Tabernacle: in the two sides. And they were equally joyned beneath; and likewise they were perfectly-joyned, at the head of it, unto one ring: so did he for them both; for the two corners. And they were eight [unspec 30] boards; and their sockets of silver; sixteone sockets: two sockets two sockets, under one board. And he made bars of Shittim wood: [unspec 31] five, for the boards of the one side of the Tabernacle. And five barres for the boards [unspec 32] of the second side of the Tabernacle: and five barres, for the boards of the Tabernacle, for the two-sides Seaward. And hee made [unspec 33] the middle bar; to reach, in the midst of the boards, from end to end. And hee overlayd [unspec 34] the boards with gold, & made their rings, of gold, places for the bars: and overlaid the bars with gold. And he made a veile; of blew, [unspec 35] and purple, and scarlet, and fine-linnen twi∣ned: the work of a cunning-workman, made he it, with Cherubims. And he made there∣unto, [unspec 36] foure pillars of Shittim, and overlayd them with gold; their hookes were of gold: and he cast for them, foure sockets of silver. And he made an hanging-veile, for the doore [unspec 37] of the Tent; of blew, and purple, and scar∣let, and fine-linnen twined: the worke of the embroiderer. And the five pillars of it, and [unspec 38] their hookes; and he overlayd their chapi∣ters, and their fillets with gold: and their five sockets were of brasse.

Annotations.

THen did] or, Then made Bezaleel, &c. that is, be∣gan [unspec 1] to doe, or to worke. Some referre this to the end of the former Chapter, and translate, And Bezaleel shall doe, &c. which interpretation the He∣brew well beareth. But the Greeke translateth, And Beseleel did.

Vers. 2. And Moses] or, For Moses had called, As they had gifts of wisedome from God, so were they also to have a calling unto the worke: as Aa∣ron had unto the priesthood, Lev. 8. Heb. 54.

Vers. 3. they tooke from before Moses] so the Chal∣dee also translates it: the Greeke, they received of Moses. every morning] Hebr. in the morning in the morning. So in v. 4. man man, that is, every man. This noteth their zeale and diligence: for so the morning often signifieth, Psal. 5. 4. and 101. 8. Esay 50. 4. Ier. 21. 12.

Vers. 4. wise] that is, skilfull men. In this sense Paul useth the word wise, in 1 Cor. 3. 10. from his worke] or, as the Greeke translateth, according to his worke, for so the Hebrew phrase sometime sig∣nifieth, as in Ezek. 7. 27.

Vers. 6. a voice] that is, a proclamation: the Chal¦dee saith, a cryer; and the Greeke, he cryed (or pro∣claimed.) make any more worke] that is, make ready any more stuffe to worke with. So in the verse following.

Vers. 7. the worke] that is, the stuffe for the work: as vers. 6. to be overplus] or, to remaine over: that is, too much. Thus the people shewed their ready obedience unto that part of the Law, which con∣sisted in outward ordinances of service, and for the making of a worldly Sanctuary, (as the Apostle calleth it, Heb. 9. 1.) whereas in the former Law, which God had himselfe spoken from heaven they had shewed their headstrong disobedience. Exo∣dus 32.

Vers. 8. the Tabernacle] or Habitacle: see the notes on Exod. 26. 1. &c. This is first made (though in the commanding of these things, the Arke, Table, and Candlesticke were first mentioned, Exod. 25) because it was to receive and containe those holy things, which might not stand without their Te〈…〉〈…〉 or Habitation, 1 Chron. 15. 1. and 16. 1.

Vers. 9. cubits] or by the cubit, which is a foot and an halfe; see Exod. 26. 2.

Vers. 10 to another] Hebr. to one, meaning to the fellow of i••, called the sister, in Exod. 26. 3.

Vers. 11. edge] Hebr. lip, so Exod. 26. 4.

Vers. 12. being one right-over] or or receiving one to another: the Greeke hath, opposite one to another: see Exod. 26. 5.

Vers 17. one curtaine] the word one (supplyed also in the Greeke) is expressed in Exod. 26. 10.

Vers. 18. for to be] or, that it might be: the Greeke saith, and it was one. See Exod. 26. 11.

Vers. 20. boards] in Greek, the pillars of the Tabo∣nacle. See Exod. 26. 15. &c.

Vers. 27. Seaward] the Greeke interpreteth, the part toward the Sea, that is, as the Chaldee transla∣teth, the West: so Exod. 26. 22.

Vers. 29. equally joyned] or, joyned-as-two-tw〈…〉〈…〉 see Exod. 26. 24.

Vers. 30. under one] or under every board; which the Greeke explaineth thus, two sockets for one pil••, and two sockets for another pillar; and so the Hebre•• was, in Exod. 26. 25.

Vers. 32. of the Tabernacle] in Exod. 26. 27. it is of the side of the Tabernacle; and so the Greeke h•••• saith, of the backeside of the Tabernacle.

Vers. 35. cunning workman] in Greeke, woven∣worke. It meaneth woven both sides alike, see Ex∣od. [unspec 35] 26. 31.

Vers. 37. embroiderer] or, weaver with tinsel work. [unspec 37] See Exod. 26. 36.

Vers. 38. their chapiters] Hebr. their heads, or tops. [unspec 38] In Exod. 26. 37. it was commanded to overlay them, having spoken of the pillars. fillets] or, hoops, see Exod. 27. 10.

CHAP. XXXVII.

1, The making of the Arke, 6, and the Covering∣mercie-seat with Cherubims. 10, The Table, with the vessells thereof. 17, The Candlesticke, with the lampes and instruments thereof. 25, The Altar of incense. 29, The anointing oile, and sweet incense.

AND Bezaleel made the Arke of Shittim wood, two cubits, and a halfe [unspec 1] was the length therof, and a cubit and a halfe, the bredth thereof; and a cubit and a halfe, the height thereof. And he overlaid it [unspec 2] with pure gold, within and without: and made for it a crowne of gold round about. And he cast for it, foure rings of gold, in [unspec 3] the foure corners thereof; and two rings, were in the one side of it; and two rings, in the second side of it. And hee made bars of [unspec 4] Shittim wood: and overlaid them with gold. And hee put the bars into the rings, by the [unspec 5] [unspec 6] sides of the Arke, to bear the Arke. And he made the Covering-mercie-seat of pure gold: two cubits and a halfe was the length thereof; and a cubit and a halfe the bredth thereof. And he made two Cherubims of [unspec 7] gold, of beaten-worke, made he them, at the two ends of the Covering-mercie-seat. One [unspec 8] Cherub on the end on this side; and one Che∣rub on the end on that side, of the Covering∣mercie-seat, made he the two Cherubims, on the two ends thereof. And the Cheru∣bims, [unspec 9] stretched-forth the wings on high; co∣vering with their wings, over the Covering∣mercie-seat; and their faces were one to ano∣ther: towards the Covering-mercie-seat were the faces of the Cherubims.

And he made the Table of Shittim wood: [unspec 10] two cubits was the length thereof, and a Cu∣bit the bredth thereof; and a cubit and a halfe the height thereof. And he overlaid it, with [unspec 11] pure gold, and made thereunto a crowne of gold round about. And he made unto it a bor∣ber [unspec 12] of an hand-bredth round about: and made a crown of gold, to the border thereof round about. And he cast for it foure rings of [unspec 13] gold: and put the rings in the foure corners, whith were on the foure feet thereof. Over [unspec 14] against the border, were the rings: the pla∣ces for the barres to beare the Table. And [unspec 15] he made the barres of Shittim wood, and o∣verlaid them, with gold; to beare the Table. And he made the vessels, which were for the [unspec 16] Table; the dishes thereof, and the cups there∣of, and the bowles thereof, and the covers which were to cover withall, of pure gold.

And hee made the Candlesticke of pure [unspec 17] gold, of beaten-worke made he the Candle∣sticke, his shaft, and his branch, his bowles, his knops, and his flowers, were of the same. And six branches comming out of the sides [unspec 18] of it: three branches of the Candlesticke out of the one side of it; and three branches of the Candlesticke, out of the second side of it. Three bowles made-like-almonds, in one [unspec 19] branch, a knop and a flowre; & three bowles made-like-almonds, in the other branch, a knop and a flowre: so in the sixe branches, that came-out of the candlestick. And in the [unspec 20] Candlestick were foure bowles: made-like-almonds, his knops, and his flowers. And a [unspec 21] knop under two branches of the same; and a knop, under two branches of the same; and a knop under two branches of the same, to the sixe branches that came-out of it. Their [unspec 22] knops, and their branches, were of the same: all of it, was one beaten-worke, of pure gold. And he made the seven lamps therof; and the [unspec 23] tongs thereof, and the snuff-dishes therof, of pure gold. Of a talent of pure gold, made hee [unspec 24] it: and all the vessels thereof.

And he wade the Altar of incense, of Shit∣tim [unspec 25] wood: a Cubit was the length thereof, and a cubit the bredth thereof, foursquare: and two cubits the height therof; the hornes thereof were of the same. And he over-laid [unspec 26] it with pure gold; the roofe thereof, and the wals thereof round about, and the hornes thereof: & he made unto it, a crown of gold, round about. And two rings of gold made he [unspec 27] to it, under the crowne thereof, by the two ribbes thereof, upon the two sides of it, for places for the barres, to beare it withall. And [unspec 28] he made the barres of Shittim wood: and overlaid them, with gold. And hee made the [unspec 29] oile of holy anointing; and the pure in∣cense, of sweet-spices: the worke of the Apothecarie.

Annotations.

ARKE] or, Coffer: whereof see Exodus [unspec 1] 25. 10. &c.

Vers. 6. Covering-mercy-seat] or, Propitiatorie. [unspec 6] See Exod. 25. 17. &c.

Vers. 8. on the end] or, out of the end. So after. [unspec 8] [unspec 9]

Vers. 9. stretched] Hebrew were stretching, (or spreading,) So Exod. 25. 20.

Vers. 16. dishes] or, chargers: see the notes on [unspec 16] Exod. 25. 29.

Vers. 17. beaten worke] out of one whole peece. [unspec 17] See Exod. 25. 31. &c.

Vers. 21. that came out of it] namely, of the Can∣dlesticke, [unspec 21] as Exod. 25. 35.

Vers. 25. of incense] or, of perfume. See the notes [unspec 25] on Exod. 30. 1. &c.

Vers. 26. roofe] or, top, Exod. 30. 3. [unspec 26] [unspec 29]

Vers. 29. holy anointing] Hebrew unction of holi∣nesse. See Exod. 30. 25. incense] in Greeke, the composition: see Exod. 30. 34. &c. The recording of these particulars by Moses, as in an Inventorie; is to shew both the care which they had to make all things according to the patterne & precepts given on the mount, Ex. 25. 10.—40. and how God estee∣med the obedience of his servants, in that hee cau∣seth their workes to be particularly written in his Register. But chiefly to set forth the beauty of Gods Sanctuarie, and furniture thereof, which is worthy all serious consideration, not so much for the outward worke, as for the heavenly mysteries of the same, Psal. 8••. Heb. 9.

CHAP. XXXVIII.

1, The making of the Altar of Burnt offring, 3, with the vessels thereof. 8, The Laver of brasse, and the foot therof. 9, The Court, and hangings therof round about. 20, The pinnes of the Tabernacle, and Court. 21, The summe of that the people offred, of gold, of silver, and of brasse, and the things that were made of them.

AND hee made the Altar of Burnt∣offring, of Shittim wood: five cubits [unspec 1] the length thereof, and five cubits the bredth thereof, fouresquare; and three cubits the height thereof. And he made the hornes of it, upon the foure corners thereof; the [unspec 2] hornes of it were of the same: & he overlaid it with brasse. And he made all the vessels of the Altar, the pans, and the shovels, and the [unspec 3] basons, the flesh-hookes, and the firepannes: all the vessels thereof made he of brasse. And he made for the Altar, a grate, of net worke, [unspec 4] of brasse: under the compasse therof, beneath, unto the midst of it. And he cast foure rings, in the foure utmost parts, for the grate of [unspec 5] brasse: to be places, for the bars. And he made the bars of Shittim wood: and overlaid them [unspec 6] with brasse. And hee put in the bars into the rings, on the sides of the Altar, to beare it [unspec 7] withall: hollow, with boards made he it.

And he made the Laver of brasse, and the [unspec 8] foot of it of brasse: of the looking-glasses of the women assembling-by-troops, which as∣sembled-by-troops, at the doore of the Tent of the congregation.

And he made the Court, for the Southside [unspec 9] south-ward; the tapestrie-hangings of the Court, were of fine-linnen twined; an hundred cubits. Their pillars twenty; & their sockets [unspec 10] twenty, of brasse: the hookes of the pillars and their fillets of silver. And for the North [unspec 11] side, an hundred cubits; their pillars twenty, and their sockets twenty of brasse: the hooks of the pillars, and their fillets, of silver. And on the Sea side, tapestrie-hangings, of fiftie cubits; their pillars ten, and their sockets ten: the hooks of the pillars, and their fillets of sil∣ver. And on the East side eastward, fiftie cu∣bits. The tapestrie hangings of fifteen cubits, for the side: their pillars three, and their sock∣ets three. And for the second side, on this hand and on that, for the gate of the court: tapestrie-hangings, of fifteene cubits; their pillars three, and their sockets three. All the [unspec 12] tapestrie hangings of the Court round-about, were of fine linnen twined. And the sockets [unspec 13] for the pillars, were of brasse, the hookes of the pillars, and their fillets of silver, and the o∣verlaying of their chapiters of silver: & they were filleted with silver, all the pillars of the Court. And the hanging-veile for the gate of [unspec 14] the Court, was the worke of the Embroide∣rer, of blew, and purple, and scarlet, and fine-linnen twined: and twenty cubits was the length; and the height in the bredth, five cu∣bits, answerable to the tapestrie-hangings of the Court. And their pillars were foure, and [unspec] their sockets foure, of brasse: their hookes of silver, and the overlaying of their chapiters, and their fillets of silver. And all the pins of the Tabernacle, and of the Court round-about, were of brasse.

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These are the counted-things of the Ta∣bernacle, of the Tabernacle of testimonie, as it was counted by the mouth of Moses, for the service of the Levites, by the hand of I∣thamar, son of Aaron the Priest. And Beza∣leel, the son of Vri, the sonne of Hur, of the tribe of Iudah, made all that Iehovah com∣manded Moses. And with him, Aholiab son of Ahisamach, of the tribe of Dan, an engra∣ver & a cunning-workman: and an Embroi∣derer, in blew, and in purple, & in scarlet, and in fine-linnen. All the gold that was occupied for the work, in all the worke of the Sanctua∣rie: even the gold of the offring, was nine and twenty talents, and seven hundred & thirty

shekels, by the shekel of the Sanctuarie. And [unspec 25] the silver, of them that were numbred of the congregation, was an hundred talents: and a thousand and seven hundred and seventie and five shekels, by the shekel of the Sanctu∣arie. A Bekah for a poll, halfe a shekel, by [unspec 26] the shekel of the sanctuarie: for every one that passed unto them that were numbred from twenty yeeres old and upward; for sixe hundred thousand, and three thousand, and five hundred, and fiftie. And the hun∣dred [unspec 27] talents of silver, was to cast the sockets of the Sanctuarie, & the sockets of the veile: an hundred sockets, of the hundred talents, a talent for a socket. And of the thousand and [unspec 28] seven hundred and seventie and five shekels: hee made hooks for the pillars: and overlaid their chapiters, and filletted them. And the [unspec 29] brasse of the offring, was seventie talents, and two thousand and foure hundred shekels. And therewith he made the sockets for the [unspec 30] doore of the Tent of the congregation, and the altar of brasse, and the grate of brasse, which was for it: and all the vessels of the al∣tar. And the sockets of the Court, round-about, [unspec 31] and the sockets of the gate of the Court: and all the pins of the Tabernacle, and all the pins of the Court, round-about.

Annotations.

ALtar] whereof see Exod. 27. 1. &c. foure-square,] [unspec 1] the Greeke explaineth it, the altar was fouresquare. So Exod. 27. 1. Ezek. 43. 16.

Vers. 8. Laver] see the notes on Exod. 30. 18. &c. [unspec 8] assembling-by-troopes,] or, warring, to wit, the Lords spirituall warfare and service: as the Chaldee translateth, which came to pray; and the Gr. which fa∣sted: and Thargum Ierusalemy; which were humbled. The same word is used againe in 1 Sam. 2. 22. of women that assembled-by-troopes at the doore of the Ta∣bernacle: that is, came to pray, as the Chaldee there also saith. So Anna in the Temple served God with fastings and prayers night and day, Luk. 2. 37. and Paul speaketh of the desolate widow, that trusteth in God, and continueth in supplications and prayers night and day, 1 Tim. 5. 5. Accordingly Moses speaketh of the Levites that entred in to warre the warfare, (that is, to performe the service,) and to doe the worke in the Tabernacle, Num. 4. 23. And Paul saith to Ti∣mothie, that thou by them mightest warre a good war-fare, 1 Tim. 1. 18. so that this phrase is usuall, to signifie the service of God. Now of the brazen loo∣king-glasses of these religious women, was the La∣ver made: who gave the instruments whereby they drest their bodies, to make the instrument whereby through faith they might sanctifie their soules. See before, on Exod. 30. 18. 19.

Vers. 9. Court] whereof, see Exod. 27. 9. [unspec 9] [unspec 12]

Vers. 12. sea] that is, the west, as the Chaldee ex∣ponndeth it, see Gen. 12. 8.

Vers. 14. the side] that is, the one side; to wit, of the [unspec 14] Court gate, as after the text sheweth. See Ex. 27. 14.

Vers. 17. chapiters] or heads, tops: so after, in verse [unspec 17] 19. 28. filleted] or, hooped.

Vers. 18. hanging-veile] of it, see Exod. 27. 16. [unspec 18] [unspec 20]

Vers. 20. pins] or nailes, stakes: see Exod. 27. 19.

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Here beginneth the 23. Section of the Law, see Gen. 6. 9. and 28. 10.

Vers. 21. counted things] that is, the summe and particulars of the things about the making of the [unspec 21] Tabernacle; which the Greeke translateth the con∣stitution, (or, construction) of the Tabernacle. the mouth] that is, the word as the Chaldee expoun∣deth it, or commandement. Ithamar] under his hand, the Levites of Merari, had charge of the boards, bars, pillars, sockets, pins, coards, &c. about the Tabernacle and Court thereof, Num, 4. 29. 33.

Vers. 24. occupied] Hebr. made, in Greek, wrought. offring] Heb. wave-offring; as the offring of it, is [unspec 24] also called waving, Exodus 35. 22. It was likewise called an heave-offring, Exodus 25. 2. what these two motions meant, see the notes on Exod. 29. 24. 27. talents] every talent was 120. pound weight; for a talent weighed three thousand shekels, and every shekell 320. graines of Barley; see the notes on Gen. 20. 16. and Exod. 25. 39. This is confirmed by the summe here following, in verse 25. 26. for 603550. men, paying every one halfe a shekel, it amounted to 100. talents, and 1775. shekels.

Vers. 26. Bekah] this, in the next words, is ex∣pounded [unspec 26] to be halfe a shekel; see the notes on Gen. 24. 22. The Greeke translateth it, a drachme (or dram,) as a shekel is sometime turned in Greeke di∣drachme, a double dram, see Gen. 20 16. a poll] Hebrew a skul, which the Greeke translateth head, used for the person or whole man. So in Ex. 16. 16. old] Hebrew, son of 20, yeeres; see the notes on Genesis 5. 32.

CHAP. XXXIX.

1, The making of the garments of ministery, and holy garments for the Priests. 2, The Ephod. 8, The Brest-plate. 10, The setting of the twelve precious stones, in foure rowes, upon it. 15, The chaines, ouches, and rings of it. 22, The Robe of the Ephod, with the pomgranats, and bells, on the skirts thereof. 27, The Coats, Miter, Bonnets, and Girdle of fine-linnen. 30, The plate of the holy Crowne, tyed to the Miter. 32, All the worke is finished, 33, and brought unto Moses by the particulars. 43. Moses vieweth all the worke, and seeing it to be done as the Lord had commanded, he blesseth them.

AND of the blew, and purple, and scarlet, they made the garments of [unspec 1] ministerie, to minister in the Holy-place: and made the garments of holinesse, which were for Aaron, as Iehovah comman∣ded Moses.

And he made the Ephod of gold, of blew, [unspec 2]

and purple, and scarlet, and fine-linnen twi∣ned. And they did beat-thin, the plates of [unspec 3] gold: and he cut wiers, to worke it in the blew, and in the purple, and in the scarlet, and in the fine-linnen: with the worke of a cun∣ning-workman. They made shoulder. peeces [unspec 4] for it, joyning together, at the two edges thereof, it was joyned together. And the cu∣rious-girdle [unspec 5] of his Ephod, which was upon it, was of the same, according to the worke thereof; of gold, of blew, and purple and scar∣let, and fine-linnen twined, as Iehovah com∣manded Moses.

And they wrought Beryll stones inclosed, [unspec 6] in ouches of gold: engraven, like the engra∣vings of a signet; with the names of the Sons of Israel. And he put them on the shoulders [unspec 7] of the Ephod, stones of memoriall, for the sons of Israel: as Iehovah commanded Moses.

And he made the Brestplate, the worke of [unspec 8] a cunning-workman, like the worke of the E∣phod: of gold, of blew, and purple, and scarlet, and fine-linnen twined. It was foure-square; [unspec 9] doubled did they make the Brestplate; a span the length thereof, and a span the bredth thereof, doubled. And they embossed in it, [unspec 10] foure rowes of stones, a row, a Sardius, a Topaz, and a Smaragd; the first row. And the second row, a Chalcedonie, a Saphir, [unspec 11] and a Sardonyx. And the third row: an Hy∣acinth, [unspec 12] a Chrysoprase, and an Amethyst. And the fourth row, a Chrysolite, a Beryll [unspec 13] and a Iasper: inclosed in ouches of gold, in their embossments. And the stones were [unspec 14] with the names of the sons of Israel: twelve, according to their names: like the engravings of a signet, every-man with his name, accor∣ding to the twelve tribes. And they made upon the Brestplate, chaines at the end of [unspec 15] wreathen worke, of pure gold. And they made two ouches of gold, and two rings of [unspec 16] gold: and put the two rings upon the two ends of the Brestplate. And they put the two wreathings of gold in the two rings, on the [unspec 17] ends of the Brestplate. And the two ends of [unspec 18] the two wreathings, they fastened on the two ouches: and put them on the shoulders of the Ephod, before it. And they made two [unspec 19] rings of gold, & put them upon the two ends of the Brestplate, upon the border thereof, which was in the side of the Ephod, inward. And they made two (other) rings of gold, and [unspec 20] put them on the two shoulders of the E∣phod underneath towards the forepart ther∣of, overagainst the coupling thereof, above the curious-girdle of the Ephod. And they [unspec 21] did binde the Brestplate, by the rings therof, unto the rings of the Ephod, with a lace of blew, to be above the curious-girdle of the Ephod, and that the Brestplate might not be loosed, from the Ephod: as Iehovah com∣manded Moses.

And he made the Robe of the Ephod, of [unspec 22] [unspec 23] woven worke: all of blew. And there was a hole of the Robe in the midst thereof, as the hole of an habergeon: with a binding for the hole thereof, round about, that it should not be rent. And they made upon the skirts of [unspec 24] the Robe, pomgranats, of blew, and purple, and scarlet: twisted. And they made bells of [unspec 25] pure gold: & put the bells between the pom∣granats, upon the skirts of the Robe, round-about, between the pomgranats. A bell and a [unspec 26] pomgranat, a bell and a pomgranat, upon the skirts of the Robe, round-about, to minister in: as Iehovah commanded Moses.

And they made Coats of fine-linnen, of [unspec 27] woven worke, for Aaron, and for his sonnes. And a Miter of fine-linnen, and goodly-orna∣ments, [unspec 28] Bonnets of fine-linnen: and linnen breeches of fine-linnen twined. And a girdle [unspec 29] of fine-linnen twined, and of blew, and pur∣ple, and scarlet, the worke of the Embroide∣rer: as Iehovah commanded Moses.

And they made the Plate of the crown of [unspec 30] holinesse, of pure gold: and wrote upon it a writing, like the ingravings of a signet; HO∣LINESSE TO IEHOVAH. And they put upon it a [unspec 31] lace of blew, to put it upon the Miter, on high: as Iehovah commanded Moses.

And all the worke of the Tabernacle of the [unspec 32] Tent of the Congregation, was finished: and the sonnes of Israel did; according to all that Iehovah commanded Moses, so did they. And they brought the Tabernacle unto Mo∣ses; [unspec 33] the Tent, and all the instruments therof: the taches therof, the boards thereof, the bars thereof; and the pillars thereof, and the sockets thereof. And the covering of Rams [unspec 34] skins, died-red; and the covering of Tachash skins: and the veil of the covering. The Arke [unspec 35] of the Testimonie, and the bars thereof; and the Covering-mercy-seat. The Table, and all [unspec 36] [unspec 37] the vessels thereof; and the Shew bread. The pure Candlesticke, with the lamps thereof, the lamps to be set-in-order, & al the vessels ther∣of: and the oil, for the light. And the Altar of [unspec 38] gold; and the oile of anoynting, & the incense of sweet-spices: and the hanging-veil, for the doore of the Tent. The Altar of brasse; [unspec 39] and the grate of brasse, which was for it; the barres thereof, and all the vessels there∣of: the Laver, and the foot thereof. The tapestrie-hangings of the Court, the

pillars thereof, and the sockets thereof; and the hanging-veile for the gate of the court, the cords thereof, and the pins thereof: and all the vessels of the service of the Taberna∣cle, for the Tent of the Congregation. The [unspec 41] garments of ministery, to minister in the Holy-place: the garments of holinesse for Aaron the Priest; and the garments of his sons, to minister-in-the-priests-office. Ac∣cording [unspec 42] to all that Iehovah commanded Moses; so the sonnes of Israel, made all the worke. And Moses saw all the worke; and [unspec 43] behold they had done it; as Iehovah had commanded, so had they done: and Moses blessed them.

Annotations.

OF ministery] whereof see Exod. 31. 10. of holinesse] that is, the holy garments, specified in [unspec 1] Exodus 28.

V. 2. Ephod] described in Exod. 28. 6. &c.

V. 3. beat-thinne] or, spread abroad. wiers] or [unspec 2] [unspec 3] threds, of those plates. in the blew] or, in the midst of (w^ch the Gr. translateth with) the blew, &c. For the gold thred, was twisted with the blew, & with every of the other colors, as is noted on Exo∣dus 28. 6.

Vers. 6. Beryl] see Exod. 28. 9. [unspec 6] [unspec 8] [unspec 10] [unspec 22]

Ver. 8. Brestplate] whereof see Exod. 28. 15. &c.

V. 10. Smaragd] or, Emeraud: see Exod. 28. 17.

Vers. 22. woven worke] Hebrew, worke of the wea∣ver: see Exod. 28. 31. &c.

Ver. 24. twisted] or twined: the Greeke addeth, [unspec 24] and bysse (that is, fine linnen) twined. See the notes on Exod. 28. 33.

Vers. 27. coats] whereof see Exod. 28. 40. [unspec 27] [unspec 28]

Ver. 28. goodly ornaments] this words is sometime used for the Bonnets themselves, as in Ezek. 44. 18.

Vers. 30. crowne of holiness] that is, holy crowne, or [unspec 30] separation, as both the Hebrew and Greeke signifi∣eth: see Exod 29. 6. and 28. 36.

Vers. 32. so did they] this hath respect unto the [unspec 32] charge before given, Ex. 25. 40. and for this cause, the particulars have been repeated by Moses, that all might see the care which he and the workmen had, to make all things both for matter and forme, according to the patterne and commandement gi∣ven of God. Such faithfulnesse also was in Christ, Heb. 3. 2. and ought to be in all Christians, concer∣ning Gods heavenly ordinances in his Church, whereof these things were a patterne and shadow, Heb. 8. 5. 1 Tim. 6. 13. 14. and 5. 21.

Vers. 33. bars] or, barre; an in Exod. ••5. 11.

Vers. 37. to be set in order] Hebr. lamps of ordering, [unspec 33] [unspec 37] or, of disposition, which the Priest were to trim eve∣ry day: see the notes on Exod. 27. 21. the Greeke translateth, lamps of burning.

Vers. 38. of sweet spices] in Greeke, of composition, that is, the compounded incense. [unspec 38]

Ver. 42. all the worke] or, all the service; which the Gr. calleth Preparation, or Furniture. [unspec 42]

V. 43 saw] or, viewed, as he that was charged with [unspec 43] the oversight of this whole work, Exodus 25. 40. the worke] in Gr. works. blessed them] that is, as Gods publike minister, pronounced a bles∣sing from the Lord, upon these workmen; see Gen. 14. 19. Herein Moses was a figure of Christ, who will blesse them that faithfully observe the Com∣mandements of God, 2 Tim. 4. 7. 8. for, who so is a doer of the worke, this man shall be blessed in his deed, Iam. 1. 25. Hereupon the Hebr. say, Worke is a great thing: for Shecinah (that is, the Divine presence or Majestie of God in Christ) dwelled not in Israel, un∣till they had done the worke; as it is written (in Exod. 39. 43. AND MOSES SAVV ALL THE VVORKE, &c. AND MOSES BLESSED THEM. And how did heè blesse them? Hee said unto them, The Lord vouchsafe that the Divine-presence (Shecinah) may dwell in the worke of your hands. And so it came to passe: as it is said (in Exod. 40. 34.) And the cloud covered the Tent. &c. and the glory of the Lord filled the Tabernacle. R. Elias, in Reshith chocmah, fol 420. a.

CHAP. XL.

1, The Lord commandeth the Tabernacle to be rea∣red. 4 and things to be set in order therein, 8, and the Court to be set about it. 9, The Tabernacle and all the vessells thereof, the Altar and Laver, to bee anointed with oile. 12, Aaron and his sons to be washed, cloa∣thed, anointed, sanctified. 16, Moses obeyeth, and rea∣reth up the Tabernacle, 21, carieth in the Arke, 22, placeth the Table, 24, and the Candlesticke, 26, and the golden Altar, 29, and the brazen Altar, 30, and the Laver, 33, and reare〈…〉〈…〉 up the Court 34. A cloud covereth the Tabernacle and Gods glory filleth it. 38. The cloud was on the Tabernacle by day, and fire by night continually.

ANd Iehovah spake unto Moses, say∣ing: [unspec 1] [unspec 2] In the day of the first moneth, in the first of the moneth: thou shalt reare-up the Tabernacle, the Tent of the Congregation. And thou shalt put there, [unspec 3] the Arke of the Testimony: and cover the Arke with the veile. And thou shalt bring in [unspec 4] the Table, and set-in-order the order therof: and thou shalt bring-in the Candlesticke; & cause to ascend, the lamps therof. And thou [unspec 5] shalt set, the Altar of gold, for the incense; be∣fore the Arke of the testimony: and put the hanging-veile of the doore, to the Taberna∣cle. And thou shalt set the altar of the burnt∣offring, [unspec 6] before the doore of the Tabernacle of the Tent of the Congregation. And thou [unspec 7] shalt set the Laver, between the Tent of the Congregation, and the altar: and shalt put water there. And thou shalt set the Court, [unspec 8] round-about: and put the hanging-veile, at the gate of the Court. And thou shalt take [unspec 9] the oile of anointing, and anoint the Taber∣nacle,

and all that is therein: and shalt sancti∣fie it, and all the vessels therof, and it shall be holy. And thou shalt anoynt the Altar of [unspec 10] the burnt-offring, and all the vessels thereof: and shalt sanctifie the Altar, and the Altar shall bee Holy of holies. And thou shalt [unspec 11] anoynt the Laver, and the foot thereof: and sanctifie it. And thou shalt bring-neere Aa∣ron [unspec 12] & his sons, unto the doore of the Tent of the congregation: & wash them, with water. And thou shalt cloth Aarō with the garmēts [unspec 13] of holinesse: and shalt anoint him, and san∣ctifie him, & he shall minister-in-the-priests-office unto me. And thou shalt bring-neere, [unspec 14] [unspec 15] his sons; and clothe them, with coats. And thou shalt anoint them, as thou didst anoint their father; and they shall minister-in-the∣priests-office unto me: and their anoynting, shall bee, to bee unto them, for an eternall priesthood, throughout their generations. And Moses did, according to all that Ieho∣vah [unspec 16] commanded him, so did he.

And it was in the first moneth, in the se∣cond [unspec 17] yeere, in the first (day) of the moneth: the Tabernacle was reared up. And Moses [unspec 18] reared-up the Tabernacle; and set the soc∣kets thereof, and set-up the boards thereof, and put-in the bars thereof: and reared-up the pillars thereof. And hee spread abroad [unspec 19] the Tent, over the Tabernacle; and put the covering of the Tent upon it, above: as Ie∣hovah commanded Moses.

And he tooke, and put the Testimony in∣to [unspec 20] the Arke, and set the bars on the Arke: and put the Covering-mercy-seat, above, upon the Arke. And he brought the Arke in∣to [unspec 21] the Tabernacle: and set up the veile of the covering; and covered the arke of the Testimony: as Iehovah commanded Moses.

And hee put the Table in the Tent of the [unspec 22] Congregation; upon the side of the Taber∣nacle, Northward: without the veil. And [unspec 23] he set-in-order upon it, the order of bread, before Iehovah: as Iehovah commanded Moses.

And he put the Candlesticke in the Tent [unspec 24] of the congregation; over-against the Table: on the side of the Tabernacle, Southward. And hee caused the lamps to ascend before [unspec 25] Iehovah: as Iehovah commanded Moses.

And he put the altar of gold, in the Tent [unspec 26] [unspec 27] of the congregation: before the veil. And he burned thereon, incense of sweet-spices: as Iehovah commanded Moses.

And hee set-up the hanging-veil of the [unspec 28] [unspec 29] doore of the Tabernacle. And the altar of the burnt-offring, he put at the doore of the Tabernacle of the Tent of the Congrega∣tion: and offred upon it, the burnt-offring, and the meat-offring; as Iehovah comman∣ded Moses.

And he set the Laver, betweene the tent [unspec 30] of the Congregation, and the altar: and put water there, to wash. And Moses, and Aa∣ron, [unspec 31] and his sonnes, washed thereat, their hands and their feet. When they went into [unspec 32] the Tent of the Congregation, and when they came neere unto the altar, they washed: as Iehovah commanded Moses.

And hee reared up the Court; round-about [unspec 33] the Tabernacle, and the altar, and set up the hanging veil, at the gate of the Court; and Moses finished the worke.

And the cloud covered the Tent of the [unspec 34] Congregation, and the glory of Iehovah, filled the Tabernacle. And Moses was not [unspec 35] able to enter into the Tent of the congrega∣tion: because the cloud dwelt vpon it: and the glory of Iehovah, filled the Tabernacle. [unspec 36] And when the cloud was taken-up, from o∣ver the Tabernacle; the sonnes of Israel journeyed in all their journeyes. But if the [unspec 37] cloud were not taken-up: then they jour∣neyed not, till the day that it was taken-up. [unspec 38] For the cloud of Iehovah was upon the Tabernacle by day; and fire was on it by night: in the eyes of all the house of Israel, in all their journeyes.

Annotations.

IN the day] to wit, the first day: so the Greeke ex∣plaines [unspec 1] it, In the first day of the first moneth, in the new Moone. Among the Iewes, the moneths of the yeere, were the moneths of the Moone: as their yeers were the yeeres of the Sunne: Maimony in treat. of Sanctifying the new Moone, chap. 1. And all new Moones (or first dayes of the Moneths) were so∣lemne feasts unto Israel, Num. 28. 11. 14. Psalm. 81. 3. This (which was the first moneth of the se∣cond yeere, after their comming out of Aegypt) was solemnized the first day, by the rearing up of the Tabernacle, here described; which being done, the Princes of Israel, brought offrings of wa∣gons and oxen for the service of the Tabernacle; and other offrings for the dedicating of the Altar, which solemnity dured twelve dayes, Num. 7. On the fourteenth day of this moneth, the Israelites kept the feast of the Passeover in the wildernesse, Num. 9. 1. 2. 3. The new Moone following, which was on the first day of the second moneth, the Israelites were numbred, and their Tents set in order foure-square, round about the Tabemacle, Num. 1. 1. 2. &c. and 2. 2. 3. &c. and all uncleane persons, were put out of the Campe, Numb. 5. 2. 3. 4. On the twentieth day of that moneth, the Cloud re∣the

Tabernacle now reared up, was then taken downe againe, and the Israelites tooke their jour∣neyes out of the wildernesse of Sinai, Num. 10. 11. In the meane space, God by voice out of the most holy of the tabernacle, taught Moses and Israel all those lawes, for sacrificing, cleansing, and other re∣ligious duties, w^ch are written in the whole booke of Leviticus, and the nine first Chapters of Numb∣bers, Lev. 1. 1. &c. Num. 1. 1. &c. of the Congrega∣tion] or, of the meeting: where-God met w^th his peo∣ple, Ex. 25. 22. & 30. 36. Elsewhere it is named the Tent of the testimony (or Tabernacle of witnesse) Num. 9. 15. & 17. 7. 8. so in the new Testament, Act. 7. 44 Rev. 15. 5. because the Tables of Testimony were kept in the Arke therein, Exod. 25. 16. and so the Greeke translateth it in this place.

Ver. 3. cover the Arke,] that is, hide it from the [unspec 3] eyes of men, by hanging the veile before it: which parted the most holy place from the holy. Hereup∣on it is called the covering veile, Numb. 4. 5. The mystery of this veile is noted on Ex. 26. 33.

V. 4. the order] or the disposition thereof, that is, the shewbread; which was weekly to be set in two rows [unspec 4] upon it: see Ex. 25. 30. The Gr. translateth, shalt pro∣pose the proposition, meaning the bread of propositiō or shew-bread; so called in Matt. 12. 4. cause to as∣cend] that is, to burne; or shalt light: see Exodus 25. 37. and 27. 20.

V. 5. set] Heb. shalt give, which is used for setting, [unspec 5] placing, disposing, &c. often in this chapter, and else-where: see Gen. 1. 17. hanging-veil] or covering∣veil: which hindred the people from entring or seeing into the holy place; see Exod. 26. 36.

Ver. 6. Tabernacle of the Tent] so called because the [unspec 6] Tabernacle was overspread, and covered with the Tent, as v. 19. and Ex. 26. 7. and so it was an over∣spread and covered Tabernacle, signifying Gods Church, by his providence covered & protected. A like phrase is in Rev. 15. 5. the Temple of the tent of the testimony in heaven was opened. For Moses Taber∣nacle is also called a Temple (or Palace.) as 1 Sam. 1. 9. and 3. 3. Psal. 27. 4. and 138. 2.

V. 7. there] that is, therein, as the Gr. translateth [unspec 7] in it; so v. 30. See Exod. 30. 18.

V. 8. hanging veil] or, covering: see Ex. 27. 16. [unspec 8]

V. 9. oile] whereof see Ex. 30. 23. &c. Levit. 8. 10. Num. 7. 1. holy] Hebr. holinesse. [unspec 9]

V. 10. holy of holies] Hebrew, holinesse of holinesses, [unspec 10] that is, most holy; as that which hallowed the sacri∣fices: see Exod. 29. 37.

V. 15. eternal priesthood] so that their children after [unspec 15] the shold not need to be anointed, but administer by reason of this first unction of their fathers: only the high Priests were anointed in the generations following, Lev. 4. 3. See the notes on Exod. 30. 33.

V. 17. second yeere] to wit, after they were come out [unspec 17] of Egypt; as the Gr. version here addeth for expla∣nation: and as Moses speaketh in Num. 9. 1. first of the moneth] that is, the first day of it: as the first of the feast, Matt. 26. 17. is expounded, the first day of the feast, Mark. 14. 12. The Greeke saith, in the New moone: see the annotations on v. 2.

V. 18. the Tabernacle] a visible signe of Gods pre∣sence, [unspec 18] dwelling with & governing his Church in Christ, Lev. 26. 11. Eze. 3. 27. 28. as it is said, I heard a great voice out of heaven, saying; Behold the Taber∣nacle of God is with men, and he will dwell with them, & they shal be his people, & God himself wil be with them, &c. Rev. 21. 3. set] or fastened: Heb gave; which is used for a firme setting or stablishing, as is noted on Gen. 1. 17. This setting of the sockets, with the boards bars, and pillars, signified the stability of the Church, and members thereof, grounded and sta∣blished by faith in Christ, Esay 33. 20. and 14. 32. 1. Tim. 3. 15.

V. 19. the Tent] in Gr. the curtaines: which were of [unspec 19] two sorts, some of white, blew, purple, and scarlet, cunningly wrought with Cherubims, & coupled together: others, of Goats haire, Exod. 26. 1. 7. the covering] both that of rams skins, and the other of Tachash skins, Ex. 26. 14. This tent & covering, shadowed the heavenly graces wherewith Christ and his Church in him are adorned, their uniting together by the Spirit, through faith and love; and their safe protection: though these things veiled and obscure. See the notes on Exod. 26.

V. 20. the Testimonie] the two tables of Gods law, [unspec 20] Ex. 25. 16. Covering-mercy-seat] a figure of Christ, in whose heart was Gods law; by whom our trans∣gressions of the Law are covered, and the word of grace from God commeth unto us: see Ex. 25. 17.

V. 21. covered the Arke] hid it with the veile han∣ged [unspec 21] before it. A figure of Christs flesh, veiling the divine things in him, till hee entred through it into the holy heavens, and opened a way for his Church thereinto, Heb. 10. 19. 20. Rev. 11. 19.

Ver. 23. the order of bread] that is, the bread set in [unspec 23] order, called in Gr. the bread of proposition, and so in Mat. 12. 4. but Paul nameth it the proposition of bread Heb. 9. 2. which we call Shew-bread: twelve cakes representing the twelve tribes, that is, all beleevers presented pure unto God in Christ: see Ex. 25. 30.

Vers. 24. the Candlesticke] a figure of the Law, [unspec 24] which giveth light to his people standing before God in his sanctuary, Psal. 119. 105. See the notes on Exod 25. 31. &c.

Ver. 25. to ascend] that is, to burne and shine, as v. [unspec 25] 4. representing the seven Spirits of Christ, where∣by (through the oile of his grace) his word shineth unto his Church, Rev. 4. 5.

Ver. 26. Altar of gold] figuring Christs mediati∣on [unspec 26] for his Church, whereby they and their praiers are presented as sweet odours unto God. See the notes on Ex. 30. These all being in the most holy, and holy places, hidden with veiles from the eies of the people, signified the obscuritie of the hea∣venly mysteries of the Gospell, before the veile of Christs flesh was rent, & the treasures of his grace more fully opened, Heb. 10. 1. Rom. 16. 25. 26. Ephes. 3. 5.

Ver. 29. the altar of burnt-offring] the brazen Al∣tar, [unspec 29] standing in the open Court, for all to see: wher∣upon the daily sacrifices (figuring Christs death and sufferings) were burned: to lead the Church unto the expectation of his body to bee offred for us, and our bodies by him unto God, Heb. 10. 5. 6. 7. Rom. 12. 1.

Ver. 30. The Laver] a figure of the sanctification [unspec 30]

of the Church, washed frō their sins by the blood of Christ; that they may come neere unto God, Heb. 10. 22. Rev. 1. 5. 6. Tit. 3. 5.

Vers. 33. the Court] an holy inclosure, for the [unspec 33] Church to be kept in pure; when they came to appeare before God. And here was the finishing of the worke of the sanctuary: about which thus erected, first the tribe of Levi, Numb. 1. 50. and be∣hind them, the other tribes of Israel pitched their Tents in holy order appointed of God, in a foure square forme, (Num. 2.) such as is the forme of the heavenly Ierusalem, Revel. 21. 16. which Tents were also holy, & might have no uncleane person within them, Num. 5. 2. (as nothing that defileth, may be in the new Ierusalē, the Church of Christ, Rev. 21. 27.) and unto which Tents or camp e, the earthly Ierusalem, (the holy citie, Neh. 11. 1.) was answerable. For some open uncleane, might not be in the campe, or citie: others though in the campe, might not come into the Lords Court, & of those in his court, none entred into the sanctuary but the Priests: & of thē, none into the most holy of the san∣ctuary, but the high priest, once in the yeer, He. 9. 6. 7. because holines becōmeth the House of the Lord, for ever, Ps. 93. 5. and the neerer they come unto him, the more they ought for to be sanctified, Lev. 10. 2. 3. & 16. 2. 3. &c. So after that Israel came into Ca∣naan, and had there a temple; they had degrees of holy places: both of thē are de scribed by the Heb. thus: Three Camps were in the wildernesse; the campe of Israel, which was in foure camps, [Num. 2.] the camp of Levi, [Numb. 1. 50.] and the campe of the Divine Majestie; which was from the doore of the Court of the Tabernacle of the congregation, and forward. And answerable unto thē, in the ages following, frō the gates of Ierusalem, unto the mountaine of the Temple, was as the camp of Israel: & from the gates of the mountain of the Temple, unto the doore of the Court, (which was the gate of Nicanor) was as the Campe of Levi: and from the doore of the court & forward, was the camp of Gods Majesty Maim. in Beth habchirah, c. 7. s. 11. Other like differences of holinesse of places they also ob∣serve: which are to be mentioned otherwhere.

V. 34. the cloud] a testimony of Gods presence and [unspec 34] approbation, who thus took (as it were) possession of the Tabernacle, to dwell therein amongst his people; but with an hiding of his glory and power. So when Solomon had builded the Temple, the cloud filled the house; then spake Solomon; The LORD said, that he would dwell in the thicke darknesse, 1 Kin. 8. 10. 12. But when Gods presence was with dis∣pleasure for the sins of the people, it was signified by a smoake filling the Temple, Esa. 6. 4. Rev. 15. 8, for smoake was a signe of anger, Psal. 18. 9. Esay 14 31. glorie] a signe of Gods glorious presence, who now came to dwell there, as he had promised Exod. 25. 8. So in 2 Chron. 5. 14. and Ezek. 43. 4. 5. where it is opened by God himselfe thus; Sonne of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the sons of Is∣rael for ever, &c. Ezek. 43. 7. So the holy Ierusalem, hath the glory of God, Rev. 21. 11.

Vers. 35. dwelt] that is, abode or continued; and as [unspec 35] the Greeke translateth, over-shadowed it. And in that Moses could not now goe into the Tent, nor the priests into the Temple, 2 Chron. 5. 14. and 7. 2. it sheweth the weaknesse and unworthinesse of all flesh, to come into the presence of God: who therefore gave a Law, that the high Priest himselfe should not at all times come into the holy place within the veil, &c. that he died not; because God would appeare in the cloud upon the Mercie-seat, Lev. 16. 2.

Vers. 36. journeyed in all their journeyes] and in the place where the cloud abode, there the sons of Is∣rael pitched their tents. Al the daies that the cloud dwelled upon the Tabernacle, (whether it were a day or daies, or a Moneth, or a yeere) they rested in the tents, and journeyed not; when the cloud was taken up, whether it were by day or by night, then they journeyed. At the mouth of the Lord they pitched their tents, and at the mouth of the Lord they journeyed; they kept the charge (or watch) of the Lord, Num. 9. 17. 23. This token of Gods guidance and protection of his people, con∣tinued with Israel whiles they travelled in the wil∣dernesse: which grace, the generations following, remembred to the praise of God, Neh. 9. 19. Ps. 78. 14. and 105. 39.

V. 38. the cloud of Iehovah] which in Thargum Ierusalemy is called the cloud of the glorie of Shecinah (the Divine presence) of the Lord. and fire] At evening, there was upon the Tabernacle as it were the appearance of fire untill the morning: so it was alway; the cloud covered it (by day) and the appearance of fire by night, Numb. 9. 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel; whereof it is written, The Lord will create upon every dwelling place of mount Sion, and upon her assemblies, a Cloud and smoake by day, and the shining of a flaming fire by night: for upon all the glorie shall be a defence, Esay 4. 5.

The number of the Sections (or Lectures) in Exodus, are eleven: the verses 1209. The middest is at Exodus 22. 28.

Remember the Law of Moses my servant, which I commanded him in Horeb, for all Israel; with the Statutes, and Iudgements,

Malach. 4. 4.

By the Law, is the knowledge of Sinne,

Rom. 3. 20.

The Law worketh wrath; for where no Law is, there is no transgression,

Rom. 4. 15.

By the works of the Law shall no flesh be justified,

Gal. 2. 16.

The Law was our Schoolemaster (to bring us) unto Christ,

Gal. 3. 24.

Christ is the end of the Law, for righteousnesse to every one that beleeveth,

Rom. 10. 4.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  Iesus
• * 1.5

  or hath betrothed her to himselfe.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lo, not; and to, to himselfe,)
• * 1.7

  〈◊◊〉〈◊◊〉
• * 1.8

  ••
• * 1.9

  〈◊◊〉〈◊◊〉