Annotations upon all the books of the Old and New Testament wherein the text is explained, doubts resolved, Scriptures parallelled and various readings observed / by the joynt-labour of certain learned divines, thereunto appointed, and therein employed, as is expressed in the preface.

ANNOTATIONS ON THE THIRD BOOKE OF MOSES, called according to the Greeks and Latines Leviticus, but in Hebrew the name is given it from the first words wherewith the Booke beginneth, which is Vaiikra; that is, and the Lord called. (Book Leviticus)

THE ARGUMENT.

THe Name Leviticus, most received in Translations, noteth a principall part of the Contents of the Book, which is the function of the Levites; who in the generall are all the Sonnes and male descendents of the Patriarch Levi; but the office of the Priest being confined to the line of Aaron, the other Levites of the posteritie of Cohath, Merari and Gershom (who were the sonnes of Levi) were distinguished from them as ministeriall Assistants from the principall Agents in the sacrifices and other services of the Sanctuary; so that though all the Priests were Le∣vites by their parentage, all the Levites were not Priests by their office; for all but those of Aarons Family were distinguished from them, and subordinate to them in the Priestly ministration; which take up most of the first part of this Booke; whereto are added divers rites and rules concerning the sanctification of the people from pollution both outward and inward; and of the place where, and times when Gods solemne service was to be performed; to∣gether with promises and threatnings to quicken men to an holy care of keeping of the whole Law. The book was in∣dited by God and delivered to Moses in the second yeare of the peoples departure from Egypt, in the yeare of the world, (as some reckon) 2455. (as others) 2514. and it appeareth (by comparison of the beginning and end of Leviticus, with verse 15. of the last of Exod. and with Numb. 1. 1.) that it was begun and finished in a moneth, to wit, the first moneth of the second yeare before mentioned. Of this Booke, Hierom in an Epistle to Paulinus, saith thus: Leviticus is a Booke at hand, in which every sacrifice, yea almost every syllable, and the garments of Moses and Aaron, and the whole Leviticall order breathe heavenly Sacraments; so that none may wonder, if from thence we shall observe mysticall senses.

CHAP. I.

Vers. 1. ANd the LORD] The close of the last Chapter of Exodus is how the cloud of the Lord was on the Tabernacle by day, and that fire was upon it in the night in the sight of all the house of Israel, throughout all their jour∣neyes: and after the description of the Tabernacle, and the things appertaining to it, fitly followeth (by orderly connexion) the story of the Leviticall Priesthood, for the service thereof: and therefore it beginneth with And. See the Note on Chap. 1. vers. 1. of Exod.

the LORD called] With an audible voyce; whereby it appeareth that Moses was first instructed by the Lord himselfe, before he delivered these ordinances to the people. See 1 Cor. 11. 23.

out of the Tabernacle] Or Tent, from the Mercy-seat, Moses being without it; for he could not enter into it when it was co∣vered with a cloud, and filled with the glory of it, Exod. 40. 35.

of the Congregation] See Annot. on Exod. 40. 1.

V. 2. cattell of the herd] By which is meant the greater sort of cattell; as oxen, kine, and heifers, and of the flock, by which the lesser cattell is meant: in particular, sheepe and goates, vers. 10. which were equally acceptable to God under the Law: (though in the Gospel by sheepe are signified the Elect, by goats Reprobates, Matth. 25. 32, 33.) because to man they were of most use for his sustenance and maintenance, both for food and raiment; that thereby he might professe his de∣pendance upon God for both▪ and his preferring of Gods glory before his owne benefit in giving them up in sacrifice to him, Chap. 22. 18. And these creatures were the rather to be served up (in sacrifice to him) in opposition to the Idolatrous respect which the Egyptians had of them: whereof see Note on Gen. 46. 34.

V. 3. burnt sacrifice] All the cattell that were offered in sacrifice, were usually burnt: and therefore they might all be called burnt-sacrifices: but this rather then any, because it was wholly burnt; nothing saved of it but the skinne, Levit. 7. 8. of the Greeks called Holocaust, that is, wholly burnt.

a male without blemish] A male, because that is the worthier sexe; without blemish, that is, the best and perfectest in his kind: see Annot. on Exod. 12. 5. to signifie the perfection of the per∣son, (whereof this sacrifice was a type, 1 Pet. 1. 18, 19. & 2▪ 22.) and that God the Creator is worthy to be served with the best of his creatures. See Note on Gen. 4. 4.

voluntary will] There were other oblations which were not left free to a mans owne choyce, but were prescribed by ex∣presse precept; as that of the first-borne, Exod. 22. 29. besides others: yet none of them were to be offered against the will, but with a good will: for God loveth a chearefull giver, 2 Cor. 9. 7.

at the doore of] Within the Court of the Tabernacle, and neere unto the doore of it, where it was to be presented before it was offered upon the Altar. For that part of the Tabernacle

next to the doore was for the assembly of the people, the inner part neere to the doore of the Tabernacle, where the Altar stood, was onely for the Priests and Levites, whither the people might not come: This Tabernacle was a Type of Christ, Heb. 9. 11. by whom all services as by a doore, have passage to, and acceptance with his heavenly Father.

V. 4. put his hand] See Annot. on Exod. 29. 10. Chap. 3. 28. & 4. 15. & 7. 3••.

burnt-offering] The Greeke word, which the Latines also use in this and the foregoing verse, signifieth a whole burnt offer∣ing; because all of it was burnt except the skinne, and in some cases that also. The Hebrew word Olah, or Gnolah, tends to the same sense; for it is so called from ascending; because it ascended up to God in flame and fume; and none of it was re∣served for a portion to the Priests, or to him at whose cost the sacrifice was brought; and this signified that a man was wholly to give up himselfe to God both body and soule, with all the parts of the one, and faculties of the other; and in both these respects, that is, of proprietie to God, and integritie to man, it had the preheminence above all other oblations of the Law.

to make an atonement for him] The same sacrifice was offered up for divers ends, as this burnt-offering to expresse gratulation for good received, Psal. 51. vers. 18, 19. and to procure par∣don and remission for sinne committed, Job. 1. 5.

V. 5. he shall kill] That is, he that brings it, not by himselfe, but by the Priest, (for one may be said to doe that, which ano∣ther doth for him, or in his name, Joh. 4. 1, 2.) whose usuall of∣fice it was to performe sacrifice, to sprinkle the bloud, with an implied confession that the partie who brought the sacrifice de∣served to have his owne bloud spilt, and supplication to be spared from death for his passions sake; whereof this bloud shed was a figure, which represented Christ, Heb. 9. vers. 13, 14. By sprink∣ling this bloud then above the Altar, might be signified the of∣ferers acknowledgement of his guilt of the bloud of Christ; and withall the killing of the sacrifice for him, was an instruction unto him, to mortifie all his carnall lusts and affections: as Gal. 5. 24.

Altar] Of the burnt-offering, Exod. 27. 1. Chap. 3. 2. 8. 13.

V. 6. he shall slay] That is, the Priest to whom it belonged by ordinary dutie to do it, though upon extraordinary occasions the Levites assisted in that service, 2 Chron. 29 34.

V. 7. put fire] The fire that kindled the sacrifice at first, came down from heaven, Levit. 9. 24. that fire once kindled, was to be continually nourished with fire, that it might never goe out: any fire but that was accounted strange fire: and to bring strange fire, to burne either sacrifice or incense, was im∣pious, and perillous; as the example of Nadab and Abihu shew∣eth. This putting of fire then upon the Altar, was either a con∣tinuance of fire by putting more fewell unto it, and laying the wood in order upon it; or it was the laying of the fire on the Altar againe, when it had been removed, for the taking away the ash••s, (when it was too full of them) that it might be cleansed: and this fire was not onely instrumentall to burne the legall sacrifice; but typicall to signifie the zeale of the E∣vangelicall Sacrifice, Jesus Christ; whose zeale for his Fathers glory, did eate him up, Joh. 2. 17. and gave him up for his brethrens safetie, to death, upon the Altar of the Crosse, which is as violent and painfull death, as by burning with fire.

V. 9. but the inwards] By which some understand all the int••ailes, even to the guts, which emptied and cleane washed, were to be put into the Lambe againe: others conceive, that by the inwards, must be understood onely the heart and liver, and such inward parts, as were eaten by men, out of sacrifice: for as such creatures only were sacrificed, as served for the suste∣nance of man▪ so such parts of them were excepted from sacrifice as did not usually serve for food; for which cause the holo∣caust, or whole burnt-offering, was not burned with the skin, Levit. 7. 9. and in that respect the Altar might be called a Ta∣ble, Mal. 1. 12. not onely because Gods provision was l••id up∣on it, but because men many times feasted on the portions re∣served from it, 1 Cor. 10. 18.

wash in water] This signifieth the cleanenesse and puritie that was in Christs Sacrifice, and of that which should be, Heb. 10. 22. in our services to God, which are sacrifices, as having re∣ference to God, though they be immediate beneficences to then, Heb. 13. 16.

unto the LORD] A savour of rest, which pacifieth the an∣ger of the Lord; and maketh it rest and be still, Ezek. 16. 42.

V. 11. Northward] The Tabernacle, Doore, and Altar were so situate, or placed, that on the North-side, there was more space for such acts, as required most roome, as the killing and dressing of the sacrifices did.

before the LORD] Before the Altar, at the doore of the Tabernacle, where the Lord was pleased to afford his speciall presence.

V. 12. on the wood] Or, on the grate over the wood. See Exod. 27. 4.

V. 13. wash th•• inwards] The inward affections are to be cleansed from sin, and so are the outward actions noted by the legges wherewith men walke in their open conversation. See Ezek. 36. 25. Joh. 13. 5. 10.

V. 14. turtle doves] That Bird in Hebrew is called Tur, from meditation, because that the Turtle seemes to sit as one that meditates on serious matters; and to mourn for some mis∣hap or affliction. Of Birds, Turtle-doves, and young Pigeons were chiefly offered, Levit. 14. 4. though there they be not par∣ticularly named; and of them the Turtle was the best for kind, the young the best for time: this was the oblation of the poore, who were not of abilitie to offer a Lambe. Levit. 12. 8. there is no mention either of Turtle, or of Pigeons. These were of∣fered rather then Hens or Capon, because their feeding is more cleane then houshold-birds; and rather then Partridges, though they be dainty meate, because they are more hardly come by then Doves, who love to lodge in houses, as men doe.

V. 15. wring] wring off his head. So Levit. 5. 8. Some thinke it was enough to pinch the Bird in the head to death, and that the neck was not to be wrung off, but that were a kinde of strangling, (whereby the blood was kept in, that should be let out) which was not admitted, either in meats or sacrifices: besides, the Text saith, it was to be burned, (and it seemes) by it selfe; but that could not be, if it were only pinched and not wrung off.

side the Altar] H••br. upon the wall of the Altar. For it had a wall of boards about it.

V. 16. his crop with his feathers] See a reason hereof, An∣not. on vers. 9.

East part] Of the Altar towards the doore of the Court, for the more reverence and decency of the Tabernacle.

V. 17. not divide it asunder] So some conceive the wings were to be divided, not the body of the Birds, but that was to be opened long-wise, as not to be cut cleane through, nor to be cut in pieces, or parted asunder, as other sacrifices were. They that by Birds understand heavenly-minded persons (for the fowles are called the fowles of heaven, Job 35. 11. and the Turtle or Dove is noted, as most r••presenting the condition of such) observe that such should not be divided by Schismes o•• Factions, or distracted by secular cares. See Annot. on Gen. 15. 10. But especially in their devotions, (which are spirituall sacrifices) their intentions and affections should be wholly fixed upon that holy object, to which of dutie they are to be directed.

CHAP. II.

Vers. 1. MEat-offering] The burnt-offering was not of∣fered without the Meat-offering. Numb. 15. 4. 7. 10. But that was legally prescribed, and so of dutie; this was voluntary at the Offerers choise: besides, that was limited, for the measure; (in the place fore-cited) this was left to the free-will of the Offerer, to make the proportion. The word in the Originall, which some Translations take up, is Mincha, and it is taken for Oblation of things without life, as Bread, Meale, Wine, Salt, Oyle: and of such things Oblations were made for many Reasons. 1. Because God, as he was the giver of these as well as of the other creatures, so he was to have a tribute of these, as well as of the former sort. 2. Because the poorer sort might have opportunitie more often to exercise their Devotion to God in the Service of his Sanctuary. 3. Since they that wait on the Altar, were to live on the Altar, and such particulars were of use to that purpose as well as they. 4. Because Gods Altar had a conformitie to a Table, Mal. 1. 7. 5. By this the poore were to make thankfull acknowledgement of their porti∣on to God, as well as the rich; and for mysticall signification, this Free-will offering did signifie the freenesse of Christs of∣fering himselfe in sacrifice to God, Joh. 10. 15. 17. Hebr. 10. 7. 9. in conformitie whereto, Christians ought freely to offer up themselves a living Sacrifice, Rom. 12. 1.

of fine floure] Without any mixture of branne, for God is worthy to be served with the best of each kinde▪ contrary to the practise of covetous hypocrites, Malach. 1. 14.

oyle upon it] Oyle was used for meat, 1 King. 17. 12. for me∣dicine, Luk. 10. 34. for ornament to make the face to shine, Psal. 104. 5. for lamps to burne, Exod. 25. 6. In which respect it might typisie Christ, who is called oyle, Esa. 10. 27. though the word be rendred anointing; for he is meat, and medicine, and orna∣ment, and illumination, and all unto his people that is good for them: It is put also, for the holy Ghost and his gifts, Psal. 45. 7.

frankincense] The chiefe use of that was to make a sweet sm••ll, and so it was the fitter to signifie the sweet odour of ou•• Saviours sacrifice, Eph. 5. 2. without whom truly apprehended by faith, and sincerely served without hypocrisie, all Religious services are unsavouty, though offered with the sweetest In∣cense, Esa. 1. 13. Jer. 6. 20.

V. 2. burne the memoriall of it] A part of this Meat-offer∣ing,

(about an handfull) was to be burnt as a remembrance and intimation of the whole, that was given to God, where∣of though part were burned, the rest remained for sustenance of Gods servants, Levit. 6. 16. and consequently for the main∣tenance of Gods service; and in giving that portion so unto God, the whole stocke was acknowledged as a gift from God.

V. 3. most holy] Hebr. holinesse of holinesses. The Hebrews emphatically expresse things, by doubling the Noun, and chang∣ing the Number, as King of kings, Revel. 17. 14. that is, a most powerfull King; Servant of servants, Gen. 9. 25. that is, a most vile and contemptible Servant. Song of songs; that is, a most excellent Song; and Heaven of heavens, that is, the highest and most glorious heaven. So are such Sacred things called in the Law which none might touch, or which none might eate of, but the Priest, and that in the holy place, neere the Altar; Levit. 6. 26. & Chap. 7. vers. 6. & Chap. 10. 12. and of other common Sacrifices the Priests part might be brought home to his house, and there eaten by his Wife, Children, and the rest of his Family.

V. 4. baked] The former offering was of Meale not har∣dened by the fire, this is of meale made into bread, either ba∣ked in an oven, or in a pan, or plate, as some conceive in the Sanctuary, because of that is said, Ezek. 46. 20.—& 1 Chron. 23. 28. 29.

V. 6. in pieces] Because part was to be offered to God, and part reserved for the use of man, to wit, of Aaron and his sonnes, vers. 10.

V. 11. no leaven] This was not generall: for at Oblati∣ons of first fruits, such as were the wave-loaves, Levit. 23. 17. and at oblations of thanksgiving, leaven was admitted, Levit. 7. 13. yet the unleavened bread was more pure, and it served also, to renue the memory of the Israelites miraculous deliver∣ance out of Egypt, when they went away in such hast, that they had not leisure to leaven their bread, Exod. 12. 34. and it was more meet to represent our Saviour, the bread of life, for hy∣pocrisie is signified by leaven, Luk. 12. 1. and the want of leaven signifieth sinceritie, 1 Cor. 5. 8. Besides these Religious reasons, some alleadge certaine Physicall considerations of leaven, as that it puffeth up the belly, and if it should be burned, would be more unsavory in the smell: but the former reasons may suffice.

hony] Hony (as some thinke) was forbidden to be offered by the people of God, because it hath the operation of leaven; some, because the Gentiles used it in oblations to their Gods: and though they used salt in their sacrifices also, yet that was not forbidden, but prescribed, vers. 13. because salt prevents putre∣faction, and makes that which is eaten with it more savoury to the taste; or because, where leaven is forbidden, there the bit∣ter bondage of the Israelites is to be remembred, according to the precedent Annotation, wherefore unleavened bread and bitter hearbs are joyned together, Exod. 12. 8. wherewith the sweetnesse of honey doth not suit, by which also (as some of the Ancients expound it) is signified the delight of the flesh: yet of both there might be an offering to the Priests, as the next words imply.

V. 12. not be burnt] But reserved for the Priests, Numb. 18. 13. yet the meat-offering made by, and for the Priests themselves, was to be wholly burnt, and none of it eaten, Levit. 6. 23.

V. 13. salt] Salt gives a pleasant seasoning to meats, and keeps them from corrupting; By that the incorruption of com∣munication is noted, Colos. 4. 6. yea and the soundnesse of the minde and manners, Mark. 9. 50.

of the Covenant] Which they were bound, as by Covenant, to use in all sacrifices, Num. 6. 18. 19. Ezek. 43. 24. Mar. 9. 49. Or it meaneth a pure and sure Covenant, to indure while these Levi∣ticall Ordinances were to last; for salt is a preservative from corruption, therefore a durable Covenant, is called a Covenant of salt, 2 Chron. 13. 5. and the state of corruption is said to be unsalted, Ezek. 16. 4.

V. 14. meat-offering] The Hebrew word signifieth a gift in generall; but use hath so restrained it to this kinde of gift in particular, that some Translations retaine it; the English renders it meat-offering by way of distinction, chiefly from holocausts or whole burnt-offerings, of which no part was reserved for the Priests, and consisted principally of such things as served for meat, and wanted life, as of bread to eate, cakes, wafers, &c. and salt to season, of oyle, of which some kinds served for meat, some for perfume, (as Frankincense did) whereby the anoynting of Christ was signified, 2 Cor. 1. 21. 1 Joh. 2. 27.

greene eares] This was the third sort of Oblation made of corne, the last in worth, but the first in nature, and in time; for it was of the Barley harvest: whereby the people were to learne, that which way soever they made use of their corne, God was to have a tribute of honour, and the Priest a portion of it for his support in the service of the Sanctuary.

V. 16. burne the memoriall] That is, the thing offered for a memoriall, by a figure called a Metonymia, See Annot. on vers. 2.

CHAP. III.

Vers. 1. PEace-offering,] Sacrifices of thanksgiving offered for Peace, (by which word the Hebrews signifie all prosperitie;) and those either generally, or particularly, for there were generall sacrifices for all, and particular for Prince, or Priests, or the people by themselves; and some of them were for reconciliation, when God was offended for sinne; Judges 20. 26. 1 Chron. 21. 26. and some for thanksgiving, when he was at peace with them, and pacified towards them: the former were first offered, for no works or service can be acceptable with God, unlesse an expiation and reconciliation for sinne goe before, and by these Peace-offerings are signified: 1. Christ his Oblation of himselfe, as bearing upon him the chastise∣ments of our peace, Jer. 53. 5. and so becoming our Peace∣maker with God, Matth. 3. last. Eph. 2. 14. and 2. the Sa∣crifice of Praise, which was fit to be joyned with an offering for Peace, that so while we beg new grace we may shew our selves gratefull for former favours: And the Hebrew writers con∣ceive, they were called Peace-offerings, because part of them was offered to God, part was given to the Priest, and part to him who brought it to be offered; signifying an agreement a∣mong all who were at it, and were sociably partakers of the same thing.

V. 2. at the doore] That is, where the brasen Altar was, on the East side of the Court; wherein they differ from whole burnt∣offerings and sin-offerings, which were offered on the right side of the Court, or towards the North, Levit. 1. 11. & 6. 21, 25. & 7. 2. and the reason of it is, because part of the Peace-offering, to wit, the fat and breast were to be waved before the Altar, up∣on the hands of him that came to offer it, Levit. 7. 30. and he himselfe to offer it to God, and the Priest was to take it out of his hand; and it was not lawfull for the people to come into the Priests Court, therefore the offering was to be made at the en∣trance of the Court, whither they might come; and it was to be offered here, because it was not of the most holy things of which only the Priest did eate, (for he that offered it ate a part of it.)

V. 3. of the peace-offering] That is, part of the Peace-offering, for of this sacrifice one part was burnt, another was reserved for the Priest, and the third belonged to him that brought it; for the right shoulder, and the breast, Levit. 7. 30. with the two jawes, and the mawe were the Priests, and the rest his, at whose cost the oblation was made, Lev. 7. 15, 16. and hence it was, that in this offering Turtle-doves, and young Pigeons were not per∣mitted to the poorer sort to offer, as they were in the whole burnt-offering, because in them being so small this division could not conveniently be made.

the fat which covereth the inwards] The fat as the best of the Sacrifice is offered up unto the Lord, and so teacheth, that the best is still to be given him.

V. 4. the two kidneys] It was not sufficient to sacrifice the eare, or foot, or any outward part, which might be parted with∣out losse of life, but the inward parts must be offered, without which the creature cannot live, because the persons for whom the sacrifice was offered, deserved death, and without the death of Christ could not be redeemed; and the sacrificing of these inward parts, signifying the mortifying of the inward lusts and affections of the flesh, Gal. 5. 24. having their root in the reines or kidneys, they are therefore here mentioned, for more serious consideration of that part.

V. 6. male or female] In the Peace-offering it was indiffe∣rent to offer either male or female, which might be accepted here; because these are by way of thanksgiving for externall blessings, but in whole burnt offerings, only the male as the chiefe. Chap. 1. 3. See Chap. 4. vers. 32. where a female is ex∣pressely prescribed, as also Chap. 5. vers. 6.

V. 8. upon the head] See Annot. on Exod. 29. 10.

V. 9. the whole rumpe] Even to the back-bone, over against the reines or kidneys (as the Hebrew Text importeth.) This was peculiar to the peace-offering, of a sheepe, a lambe, or ram; but if the peace-offering were an oxe or a goate, it was not so. The offering of the rumpe some interpret to be an in∣timation of perseverance to the end; but it rather sheweth that there is not the meanest part of the creature, but God hath a right unto it; and that be a thing never so contemptible in it self, God can make it honourable by applying it to his service, in sacrifice, as here; in a Sacrament, as in Circumcision, Gen. 17.

V. 11. the food] Heb. bread. Whatsoever is burned may be said to be food to the fire which devours it; but the sacrifice is called food or meat, in respect of God, who takes delight in it as a man doth in his meate, when he is refreshed by it: See Mal. 1. 12. which sets forth Gods love, who reckons himselfe as a guest at their feasts.

V. 13. before the Tabernacle] At the doore of the Taber∣nacle.

V. 16. all the fat is the LORDS] It is certaine tha•• the

fat of uncleane beasts neither ought, not could be consecrated to the Lord, nor of cleane beasts which might not be used in sacrifice, as Harts, and wild Oxen; and it is certaine, that the fat that is mixed with the flesh of cleane beasts, they might eat, Deut. 32. 14. for they were onely forbidden the fat which co∣vereth the inward vitall parts; to wit, the heart, liver, lungs, kidneys, and small guts with a continued net or caule, and so might easily be separated from the other flesh. And this fat was so strictly forbidden to the Jewes, that they might in no case eate it, no not if they killed their beast at home, for it is called a law to them in all their dwellings, and joyntly forbidden with bloud, which they might not eate in any case, any where. But this some understand onely of the fat of goats, sheep, and oxen, as Josephus saith in his third Booke of Antiquities, Chap. 10. That cleane beast which might not be offered unto God, they might eate its fat, but the fat of them that might be offered to God, they might not, and that upon paine of death, Levit. 7. 25. But if the beast were killed at home, the fat ought not to be consecrated to the Lord, because it is no where commanded; but as the bloud was to be poured on the ground, so was the fat to be burned with a profane fire, unlesse haply they might use it to make candles of it, or to other profane or common, but honest uses; as is granted, in almost the like case, Levit. 7. 24.

V. 17. neither fat nor bloud] These two are prohibited as not wholesome enough to be mans meate, (as some conceive,) and though they be both forbidden together, yet it is with this difference, that not all fat is forbidden to be eaten, Neh. 8. 10. but onely the fat of the oxe, or sheepe, or goat offered in sa∣crifice, Levit. 7. 23. (and this chiefly, the fat of the inwards) or of beasts that die of themselves, or are torne of wilde beasts, vers. 24. and the fat was the fitter for sacrifice, because it would soone take fire, and goe up in the flame; but for bloud, that was more generally forbidden, Levit. 17. 14. 1 Sam. 14. 32, 33, 34. which might be, first, for distinction of the Jews from the Hea∣thens, who used to drink the bloud of their sacrifices: secondly, for morall admonition against crueltie: thirdly, for mysticall intimation of reverence to the bloud of our Saviour, signified by the bloud-shedding of the sacrifices; as David would not drinke of the water of the well of Bethlehem, but poared it out in an offering before the Lord, because it was equivalently (as he called it) the bloud of those who fetched it with the perill of their lives, 2 Sam. 23. 17.

CHAP. IIII.

Vers. 2. IGnorance] Either of the Law, or of the fact, which a man is bound to know, and may know; for igno∣rance in sinne is no securitie against punishment; it may some∣times extenuate a sinne, but it cannot annihilate it, or take it wholly away, nor procure a totall impunitie to the sinner, Luk. 12. 48. and if it be wilfull ignorance, it doth rather aggravate the guilt, then abate any part of it: to these sinnes of ignorance may be referred sinnes of infirmitie, proceeding from inconside∣ration, when a man is suddenly overtaken in a sault, Gal. 6. 1. and it is probable it extends not to all in generall, but such for which the conscience would more likely be touched; for of or∣dinary deviations there was an expiation by the daily burnt∣offerings for the whole Church, and the sacrifice of the day of Atonement, Levit. 16. 30.

V. 3. that is anointed] Meaning the High-priest, as the Chaldee, and Seventie render it, anointed with that solemn 〈◊〉〈◊〉, Exod. 29. 7. and he onely in the ages following was anointed, Levit, 21. 10. Anointed is especially mentioned, because for any sinne committed before anointing, a peculiar oblation, was not re∣quired, but onely such a one as was offered for the Prince, or one of the people.

sinne] This taught them they must looke for another Mediatour which had no need of an offering for sinne, but could make a perfect atonement betwixt God and them, Hebr. 7. 26, 27, 28.

according to the sinne of the people] That is, if as he is a man, not as a Priest, he sinne, as others of the people doe, as being subject to the like passions as others are, as Act▪ 15. Heb 5. 2. 3. or so sinne according to the sinne of the people, as scan∣dalously to draw others to sinne, or to incourage them in sinne by his corrupt teaching of the Law.

sinne-offering] This differs from a peace-offering; be∣cause in this the offeter had no part, but the fat and kidneys, and bloud being offered to God, or burned, the ••est came to the Priest, for they were altogether holy to God, and so could not be carried out of the holy place by any but the Priests; nor eaten any where but in the holy Court, Chap. 6. 26. (whence the Priests were said to eate the sinnes of the people) and this onely in sacrifices for the sinne of private men, or publique Princes; for those which were offered for the High-priest, or all the people, the fat and bloud being offered in the holy

Court, were wholly burned without the Campe, for the grea∣ter horrour of greater sinnes: but in peace-offerings the third part returned to him that offered them. Secondly, the sinne∣offering was to be made away the same day it was offered; but the peace-offering in some cases might be set aside till the morrow, Chap. 7. 13. Thirdly, in peace-offerings might be used oyle and frankincense, but not in sin-offerings, because they make for delight and pleasure, which were to be farre from a repenting sinner. Lastly, it was peculiar to the sin-offering that the bloud of the sacrifice was put upon the hornes of the Altar, but with this difference, that in the sacrifices for the sinne of the High-priest, or of all the people, (the bloud whereof was brought into the Sanctuary) the bloud was put upon the hornes of the Incense Altar, v. 7. but in others, upon the Altar of burnt∣offering, vers. 25. Of the difference betwixt a sin-offering and a trespasse-offering: see Annot. on Chap. 7. v. 1.

V. 4. kill the bullocke] Hereby confessing that he deserved the same punishment which the beast suffered.

V. 5. the Priest that is anointed, &c.] Here the sinner him∣selfe, Heb. 7. 27. is ordered to bring the bloud of his sin-of∣fering into the Tabernacle, which was not yet enjoyned in any sacrifice. This typified our way opened into heaven by the bloud of Christ, Heb. 10. 19, 20.

V. 6. sprinkle of the bloud seven times] A mysticall number, signifying our perfect cleansing from sinne by the sprinkling of Christs bloud, Heb. 9. 13, 14. and that our sins require much purgation, Psal. 51. 2.

the vaile of the Sanctuary] Which was betwixt the Holiest of all and the Sanctuary, called usually Parocheths in the Hebrew, Levit. 16. 2. to distinguish it from the other vaile at the enter∣ance of the Tabernacle, called Masach, Exod. 26. 36.

V. 11. the skinne of the bullocke, and his flesh] In this, and the sin-offering for the whole Congregation, wholly burned without the Campe, the Priest did eat no part, Levit. 6. 30. (though he did in other sin-offerings, vers. 26. of this Chap.) be∣cause the offerer might not eat of the sin-offering; but in these the Priest was offerer either solely, as here; or inclusively, as in the sin-offering for all the Congregation. This might signifie the detestablenesse of sin, especially of Sacred persons, or of a whole people, which here, as it were, on the back of the bullock, was carried out of the Campe. Secondly, that the True sin-offering should suffer without the gate, Heb. 13. 11, 12. Thirdly, that by Christ his sufferings our sinnes are fully pardoned, removed farre from us: and for the person that was to carry this sin∣offering out, though it seeme to be the High-priest, vers. 12. yet he was onely to see it done, and not by doing it himselfe, render himselfe unclean, as you may see in the same case, Chap. 16. 27, 28.

V. 12. where the ashes] The ashes of the sacrifice offered upon the Altar, were first placed in the Court neere the Altar, and thence they were afterwards carried out of the Campe into some stony place, where no dirt nor carrion was cast: and this was done, the better to preserve the service of God from all contempt.

V. 13. if the whole Congregation] Or the greater part of the people. The multitude excuseth not from sinne, but if all have sinned, they must all be punished, if Gods justice be not appeased by sound repentance; (which is such a sorrow for sin, as worketh a change both of the minde, and of the manners of the sinner) see Gen. 6. 12, 13. & 19. 0. Hence also we may ob∣serve, that not onely particular persons, but particular or Na∣tionall Churches may erre.

V. 14. then the whole Congregation shall offer a bullock] This perscription is generall for all sinne; but for omitting some ce∣remoniall duties enjoyned them, Num. 15. 24. they were to offer a kid of the goats for a sin-offering.

V. 15. Elders] Not the Priests in this case, but the heads and Magistrates, which were seventy in number, Exod. 3. 16. & Chap. 24. 1. for all the people could not lay on their hands, therefore it was sufficient that the Ancients of the people did it in the name of all the Congregation.

V. 16. the Priest that is anointed] That is, the High-priest▪ See Annot. on vers. 3.

V. 18. Altar which] That is, the Altar of Incense. See Annot. on vers. 3.

V. 20. as he did the bullock for a sin-offering] That is, the bullock offered for the sinne of the Priest, called the first bullocke, vers. 21.

forgiven them] That is, they shall he accquited from their offence, and not onely from the guilt of sinne, but from any ecclesiasticall or externall censure or punishment of the Law.

V. 21. without the Campe] All whole burnt-offerings for sinne were to be burned without the Campe, or Host, Exod. 29. 14. See Heb. 13. vers. 12, 13.

V. 22. When a ruler] Of a Family, or any head of a Tribe, or any Governour; for the word in the Originall signifieth one elevated, or lifted up above others, as Numb. 1. 4. & Chap. 7. vers. 2.

and is guilty: Or if his sinne wherein he hath sinned, come to his knowledge, &c.] That is, whether presently he come to ac∣knowledge it; or afterwards it be disclosed unto him, so soone as he knows of it, he shall bring his sin-offering.

V. 24. and kill it] That is, the Priests shall kill it; for it was not lawfull for any out of that office to kill the beast. So vers. 33.

before the LORD] See Annot. on Chap. 1. vers. 11.

V. 25. and put it upon the Altar] Neither this for the ruler, nor that for private persons, vers. 30. were sprinkled before the Vaile in the Tabernacle, nor upon the Altar of Incense, as those for the Priest and all the people were, vers. 6, 7, 16, 17, 18. for their sinnes as more hainous required a more solemne manner of atonement.

V. 26. an atonement for him] Wherein he represented Jesus Christ.

V. 29. in the place] That is, at the doore of the Taber∣nacle, where all ought to be killed, Levit. 1. 5.

V. 32. a female] See Annot. on Chap. 3. vers. 6.

V. 33. he shall lay his hand] Meaning, that the punishment of his sinne should be laid upon the beast, and that as he had re∣ceived all he had from the hand of God; so with his owne hand he offered that sacrifice willingly unto God. It is uncertaine here who should lay his hand; it seemes here, and vers. 15. that the bringer of the sacrifice, or he for whom the sacrifice was offered, was to lay his hand upon the head of it; but for the killing of it, it belonged to the Priest onely.

in the place] That is, a place beside, or neere the Altar.

V. 34. according to the offerings] Or upon the offerings, or besides the burnt-offerings, which were daily offered to the Lord. See Chap. 3. vers. 5.

CHAP. V.

Vers. 1. SOule sinne] That is, a person, as Chap. 4. vers. 2. for the soule, as more excellent then the body, is often put for the whole person in the Scripture, by a Synecdoche of the part for the whole; which brings forth another figurative speech, as when that which belongeth properly to one part, is ascribed to the other, as touching to the soule, vers. 2. which properly appertaineth to the body, though not without the so∣cietie of the soule: so also eating, Chap. 7. vers. 20.

and is a witnesse] This seemes not to be meant of secret faults, but rather of such as come to publique triall before the Judge; in which case, he that knoweth any thing for the clear∣ing of the truth, and will not reveale it, his connivence, and si∣lence in such a case, gets him a guilt of other mens sinnes, be∣sides his owne.

whether he hath seene or known it] That is, whether he were an eye-witnesse of the injury done to his neighbour, or otherwise came to know it, he must discover the truth, when they to whom the oath is given cannot, or will not; or else he is guilty and must offer a Trespasse-offering, because his brother is pre∣judiced by his silence.

V. 2. if a soule touch] See the first Annot. on this Chapter.

uncleane and guilty] Ceremonially uncleane, and guilty of the breach of a Ceremoniall law, though he knew it not; yet the conscience was not defiled by such casuall accidents, nor by any thing without the man, Matth. 15. vers. 11. 18. unlesse by wil∣full ignorance, or inconsideration; so as there was a Ceremo∣niall cleansing, Numb. 19. 6, &c. for the touch it selfe, whe∣ther ignorantly, or knowingly committed; there was by incon∣sideration or carelesnesse a Morall guilt contracted, in which respect he was to bring a Trespasse-offering, as is here ex∣pressed.

V. 3. then he shall be guilty] If when he knoweth it, he doe not performe what the Law appointeth in that case, then he is not onely Ceremonially, but Morally guilty, as a contemner of ••he Ordinance of God.

V. 4. sweare] That is, rashly, without consideration of what is right and just, or what is within his power to performe; such an oath was that of David against Nabal, •• Sam. 25. 22.

to doe evill] That may be not onely to commit an evill of sinne, but to inflict some evill of paine, disgrace, or damage upon himselfe or others; which though it might be just to be done, the rash resolution or swearing to doe it was a sinne.

V. 5. in one of these] Which have beene mentioned before in this Chapter, that is, faults of infirmitie, ignorance, and inconsideration.

confesse] With repentance for his fault, or els, neither con∣fession, nor oblation would doe him any good: and this the of∣fender ought to doe in other sacrifices for sin, though it be not so expressed; with offering of sacrifices there was confession of sins as a part of the offerers profession of repentance. The Hebrews write that this confession was thus to be made. I have thus or thus committed such a sinne, I am ashamed, and it repents me; I will never returne to the same againe. And some make this to be the reason, why the Priests were commanded to eate the re∣mainder of the sacrifice for sin, alone, and that within the Court, not so much as those of their owne house admitted, lest by this meanes the offerers sins confessed to the Priest, might be divulged. And some here note, that it belonged to the Priests to determine betwixt sins and trespasses; between sins of lesse and greater weight, (of which we may see the foregoing Chap∣ter) and that according to the estimation of the trespasse, a greater or lesser sacrifice might be prescribed; for this was not left arbitrary to each private man, for so one sacrifice might easily have beene substituted in the place of another: Nor doth this confession make for the private confession of the Papists, for it seemeth this was not spoken of hidden faults, because the matter was brought before the Judge, vers. 1.

V. 6. trespasse-offering] See Annot. on Chap. 7. vers. 1. This no lesse then the sin-offering, typified Christ, whose soule was made an offering for sinne, Isa. 53. 10. •• where the word in the Originall is the same with this here rendered Trespasse-offer∣ing.

the Priest] Not the High-priest onely, but any of the in∣feriour Priests; for in this case there is no distinction, no ex∣ception of any as too meane, no exemption of any as too great.

a female] The male is especially to be offered in some cases, yet sometimes a female is not onely allowed, but especially pre∣scribed, as here, and Chap. 4. 32. to shew, that though God preferred the male, he did not reject the female. See Gal. 3. 28.

V. 7. turtle doves] Why they were used in sacrifice, see An∣not. on Chap. 1. 14.

V. 8. sinne-offering first] The particular known sinne must first be expiated, because it is best knowne, and therefore should be first repented of; and if it be not, it will provoke God to reject the burnt-offering, as Matth. 5. 23, 24.

wring off his head] Of which see Annot. on Chap. 1. vers. 15.

V. 10. an atonement for him] Or declare him to be purged of his sinne, or the Priests mediation betweene God and the party, is a type of the true atonement betwixt God and man, made by Jesus Christ; and so it may be called a typicall atone∣ment, as Christs is an atonement reall.

V. 11. an Ephab] See Annot, on Exod. 16. 16.

no oyle] This is forbidden in the sinne-offering, if not onely for distinction from the meat-offering whereof see Lev. 2. 1. accor∣ding to the will of the Law-maker; for signification, that oyle that serves for light to the eyes, and lightsomenesse in the lookes, was not so sutable for sorrowfull confession of sinne, a deed of darkenesse; and the sweet frankincense might be for∣bidden, to make the offerer more apprehensive of the unsa∣vorie sent of sinne in the nostrils of the Almighty. Some thinke it might intimate, that neither by any grace in us, or any prayers proceeding from us, (which were signified by oyle and frankin∣cense) but onely by Christ we are reconciled to God.

V. 12. a memoriall] See Annot. on Chap. 2. v. 2.

V. 13. shall be the Priests] In some sin-offerings the Priest had nothing at all, Levit. 16. 27. in others he had onely the skin, as where the flesh was wholly burnt, Lev. 7. 8. in other sin-offer∣ings, when the bloud was sprinkled upon the brasen Altar, the fat and bloud were offered to the Lord, the flesh reserved for the Priests, Levit 6. 26. In peace-offerings the fat and bloud were offered, as before, but the breast and right shoulder be∣stowed upon the Priest, Levit. 7. 33. 34. the rest remained, as of right, to him that brought the offering. In meat-offerings, an handfull of the flower, and some of the salt, oyle, incense, and wine being offered, the Priest had all the rest, Lev. 2. 3. & Ch. 7. 9. & Chap. 9. 17.

V. 15. in the holy things] By taking away the first fruits, or tithes, or any other thing due unto the Priests, and Levites, vers. 16. Or by eating of things dedicated to God, as the shew∣bread; or other things of like kind, which he ought not to doe, which must be understood of ignorant or unadvised, not pre∣sumptuous defrauding of God of that that belonged to him. See Chap. 22. 14.

a ramme] This sacrifice being greater then the former tre∣spas-offerings, insinuates the hainousnesse of the sinne of Sa∣criledge.

with thy estimation] The estimation of the Priest, Chap. 27. 12.

shekell of the Sanctuary] See Annot. on Gen. 23. 15.

V. 16. a fift part] In money, for a recompence of the wrong; for so much was added if any of the holy things were bought againe by the owner, Levit. 27. 13, 15, 19. and to make men more carefull to doe all right unto his Sanctuarie.

V. 17. he shall beare his iniquitie] Heb. hath borne his ini∣quitie.

V. 18. ignorance] Els if his sinne against God proceed from presumption, he must die, Num, 15. 30.

CHAP. VI.

Vers. 2. IF a soule commit a trespasse] This Law is concerning sinnes done wittingly.

V. 2. against the LORD] The particulars repeated are sinnes against man, as Gen. 20. 6. yet they are said to be against the Lord, because against his Law; or because those sinnes, which are secret to men, are yet done in his sight; whence it is that Peter saith of the hypocrisie of Ananias; Thou hast not lyed un∣to men, but unto God, Act. 5. 4.

V. 5. the principall] In kinde, or in the full worth of it.

fift part] See Annot. on Chap. 5. 16. If he were convicted by the Law, he was by vertue of those Judiciall Laws, Exod. 22. to pay double; but if, as here, out of conscience he confesse what the Law could not convince him of, only a fift part was to be added.

V. 6. a ram] For a sinne of Ignorance the Oblation was a Goat, for a sinne of Knowledge a Ram: the more guiltie, the more penaltie, and the deeper damnation, without repentance.

with thy estimation] See the Annot. on 5. 15.

V. 9. law of the burnt-offering] That is, the ceremonies which ought to be observed therein.

burnt-offering] Though other offerings were burnt, at least in part, this was called the burnt-offering before any other, be∣cause it was wholly burnt, and it was the daily sacrifice of a Lambe in the morning, and a Lambe in the evening. See Numb. 28. 3.

all night] The Priest was to burn it with a slow fire, and by so many pieces one after another, that it might last all night, which required his intentive vigilancie upon the service, and admonished withall, that God was not to be honoured by day, and dishonoured by works of darknesse in the night, but that men should set their waking thoughts towards him upon their beds, who watcheth over them all the night, Psal. 4. 4. And the morning sacrifice was to be burned in the like leisurely manner, unlesse some other sacrifice to be performed after it, required a greater and quicker fire.

V. 10. the ashes which the fire hath consumed] Ashes are said to be consumed, when the consuming fire hath burned the fuell into ashes, as meal is said to be ground, when corn by grinding is turned into meal, Isa. 47. 2.

V. 11. a cleane place] See Annot. on Numb. 19. 9.

put off his garments] Because the carrying of the ashes out of the Camp, was not in it selfe a sacred action, for which the holy garments were ordained.

V. 12. not be put out] The fire that came down from heaven, and consumed the burnt-offering, Levit. 9. 24. was to be kept perpetually burning, and neither to be put out, as it is here, nor yet by negligence suffered to goe out: and this might signifie, 1. That no humane devises but only that which comes by dire∣ction from heaven is to be admitted into Gods worship. 2. That God accepts no sacrifice, but that which is offered by that fire from heaven, the Spirit, Matth. 3. 11. 3. Since it came down first as a testimony that God did graciously accept that first sa∣crifice, the continuance of it might intimate, that still he was well pleased with their sacrifices, performed according to his di∣rection.

fat of] The fat was not to be offered alone, but to be burnt upon the daily burnt-offering, for it was too small a matter of it selfe to be presented to God.

V. 16. and his sonnes] Unlesse they were for some unclean∣nesse to be debarred from that holy diet, Levit. 22. 6.

eaten in the holy place] It might be for these reasons; 1. To minde them of sober using these holy things, as eating them in Gods presence; 2. To minde them of the singular puritie re∣quired of those that were honoured above the people; 3. It might intimate, that none but within the pale of the Church should be the better for Christ.

V. 17. not be baken with leaven] That is, kneaded with leaven, and after baken; and this is ordained not only for Gods pecu∣liar part, but for that which was allotted to the Priests also; for that part given to God was in the name of the whole, and so the whole meat-offering was to be without leaven. See Annot. on Chap. 2. vers. 11.

V. 18. shall be holy] See Annot. on Exod. 29. 37.

V. 20. Aaron and his sonnes] That is, of the High Priests, and the Priests his sonnes: this is not personall to the Priests that then were, but perpetuall for succession.

perpetuall] So oft as the high Priest shall be elected and an∣nointed: yet it is held by some, that this meat-offering was a daily oblation, as the Lambe that was sacrificed morning and evening, whether at the charge of the Priest, or whether (which is more probable) it was supplyed out of the publique Corban or Treasury.

V. 22. of his sonnes] That is, the eldest sonne, if he have no deformitie or impediment, which by Law makes him un∣capable of that holy calling, as Levit. 21. 18. if he be, the second brother is to succeed, and so in the like case the third, &c.

for ever] So long as the Leviticall Priesthood shall continue.

V. 23. wholly burnt] The offering being made by the Priest▪ and for the Priest, his own service was a debt, and so he was to have nothing for it; but when he offered for the people, he was for a recompence of his service to have a portion of the sacrifice; see vers. 26. of this Chapter. Or else because he was a sinner and could make no atonement for himselfe, therefore his meat∣offering was wholly burnt, not eaten, to teach him to looke for salvation by Christ.

V. 26. shall eat it] That is▪ the blood being sprinkled, and the fat burnt, except such sin-offerings whereof the blood was carryed into the Tabernacle, vers. 30.

V. 27. shall be holy] See Annot. on Exod. 29. 37. & Exod. 30. 29.

upon any garment] Meaning the garment of the Priests.

wash that] The blood was to be separate from all profane, or common use, in reference to the blood of Christ, who was ho∣ly, harmlesse, undefiled, separate from sinners, in respect of so∣cietie in sinne, Heb. 7. 26. though sometimes he was companion with great sinners for their conversion from sinne. Matth. 9. 12.

in the holy place] In the Court of the Tabernacle, where the washing Laver stood, and the garment washed from the blood returned to a common use, and might be worne and used any where as occasion required.

V. 28. earthen vessell] The liquor that boyled the sin-offer∣ing might pierce into an earthen vessell, and therefore it was broken; and the rather, because the losse was not great; but if the pot wherein it was sod, were iron or brasse, it was to be scoured and rinsed: all which might shadow the infection of sinne.

water] Which was in the Laver neere unto the Altar, Exod. 30. 18.

V. 30. sin-offering] Which was offered by the High-priest and the whole Assembly, in the yearely expiation; Lev. 16. 27.

whereof the blood] Which was done in the sacrifice for the Priest and all the people, Chap. 4. 6. 18.

burnt] Wholly burnt out of the campe, Chap. 4. 12. 21. nor yet was this a whole burnt-offering; because it was not burned whole upon the Altar, as that was, but was divided into parts, as a sacrifice for sinne, and so carryed without the Campe, and burned.

CHAP. VII.

Vers. 1. TRespasse-offering] The names of a sinne and trespasse-offering are diverse in the Originall, yet not so diverse in reall sense, as in verball sound; and so, though some will have the one, viz. Asham rendred by Delictum, and the other, viz. Chattah by Peccatum, and understand peccatum to be a sinne of commission, & delictum a sinne of omission, yet the Originall words are promiscuously used and interpreted in the Hebrew Lexicons in the same acceptions; notwithstanding by the difference of sacrifices it appeares by the Text, that there is a different degree of guilt, betwixt the offence which is called Chattah, and the other which is called Asham, and that in this difference the aggravation lyes upon Asham, because to Asham translated trespasse is required a greater and more costly sacri∣fice, then to Chattah, rendred Sinne: Now the aggravation or greater guilt might consist in this, that Asham, i. e. Trespasse was committed against greater light, or with more deliberati∣on, or with more consent of will, or with inconvenience, or in∣jury to another, which is agreeable to the word Trespasse; for Sinne may be immanent in us, but Trespasse is a transient guilt, which hath an offensive operation upon others, and so becomes so much the more faultie, as it is more extensive.

V. 2. place] At the Court gate.

V. 6. male] Except he be ceremonially uncleane, as v. 20.

among the Priests] The offering of the sin-offering, and trespasse-offering did properly belong unto the offerer, for one Law was for them both; yet the offerer might, and many times (it is like) did give part thereof unto the Priests, and to their sonnes, but not to their females.

V. 7. one law] The same ceremonies, notwithstanding tha•• this word trespasse signifieth lesse then sinne.

shall have it] Meaning the rest which is left, and not burnt, shall be the Priests, Levit. 6. 26.

V. 10. dry] Because it had no oyle put upon it, or offered with it, Levit. 5. 11.

as much as] That is, every Priest in his turne of administra∣tion, shall have the same Oblations allowed him, which happen∣ed in his course; or, as the Jewes expound it, the flower or meale which was offered, was equally to be divided among the Priests; but if it were baked, or any way hardened with fire, it was the proper portion of the Priests, that did officiate for tha•• time, and every Priest according to the lot of his ministra∣tion, wherein they had an equall priviledge.

V. 11. sacrifice of peace-offering] Whether it be to obtaine a blessing, and so called an offering for peace or safetie, or whe∣ther Eucharisticall for a blessing already received: the latter is spoken of, from the eleventh verse to the sixteenth; and from thence to the nineteenth of the former.

V. 13. leavened bread] Leaven was not allowed but in this kinde of Oblation of giving of thanks, Levit. 2. 11, 12. which though it were given to the Priests, was not (as is thought by divers) offered upon the Altar, but tendered to them towards their maintenance onely.

of thanksgiving of his peace-offering] Peace-offerings were diversly distinguished; some were Oblations tendered without a vow, others with a vow; those without a vow, were either by way of absolute devotion to God, in acknowledgement of his goodnesse in generall, or with reference to some precedent mercy received: the peace-offerings that were presented with a vow, were either such as were simply vowed, without respect of any, either foregoing, or future favour, or conditionally vowed, as when Jacob vowed, saying, If God will be with me, and will keepe me in this way that I goe, and will give me bread to eate, and raiment to put on, and that I come againe to my fathers house in peace, then shall the Lord be my God, Gen. 28. 20, 21. And as there was this difference in the offerings themselves, so there was difference in the disposall of them when they were offered; those that were offered in reference to a precedent mercy, were to be eaten the same day they were offered, vers. 15. Chap. 22. 30. and if any did eate of them afterward, the sacrifices became voyd and fruitlesse, vers. 18. and he that so did eate, became pro∣fane or uncleane, Chap. 19. 7, 8. and was to be punished with death: but those which were for a vow or voluntary offering, might be reserved till the next day, and no longer, as is expres∣sed in the 16. and following verses, and Chap. 19. 6. and Philo adds this reason, because now they are not his that offered them, but Gods to whom they were offered, who since he is a bene∣ficent and munificent God, will not have them thrust into cup∣boards, but communicated to guests, especially to the needy; but the true reason may be something in the unrevealed will of the Law-maker. If it be demanded, in what place these were to be eaten, whether in the Cou••t of the Temple; the Answer is, they might be eaten by the Priests, and people also, •• in any cleane place, Chap. 10. 14. that is, free from all legall unclean∣nesse: Therefore after they had committed to the fire the parts that were to be burned in sacrifice to God, viz. the fat and rumpe, &c. and given the Priest his due out of the sacrifice, to wit, the right shoulder, and the breast, they carryed the rest, be∣ing boyled, (for nothing was rosted in the Court of the Tem∣ple) to their home; where they are it with their family, and whomsoever else they would invite, provided that they were cleane, vers. 19.

V. 17. burnt] Both to shun superstition towards Gods ho∣ly meat, and to keep it from common and profane use.

V. 18. beare his iniquitie] That is, he shall be punished for his iniquitie. In the same sense is the phrase used, Levit. 20. 17. 19, 20.

V. 19. toucheth] After it is offered; (for being carryed out of the holy place, it might casually be touched by some uncleane person or thing) and if it were polluted before, it should not be offered to God at all, the touch of any uncleane thing, or person, though but ceremonially unclean, polluteth it; Hagg. 2. 13. and it was not to be eaten, but to be burnt, not by the holy fire of the Altar, but by common fire; but if it were not yet offered, such a touch did not so taint it, but it might be eaten, Deut. 12. 15. & 22.

V. 20. the soule that eateth] If any being uncleane, whether personally, as here, or by touching any unclean thing, as in the following verse, doe wittingly eat of the peace-offering they must die, but if unwittingly, there was a sacrifice of Atonement prescribed for them, Chap. 5. 2. And this might intimate to us, that they that have given up their names to Christ and yet hate to be reformed, destruction will be their end, nor will God reckon them among his people; and more particularly, that they who partake of the seales of the Covenant of grace unworthily, eate and drinke judgement to themselves.

V. 21. cut off] See Annot. on Gen. 17. 14.

V. 23. fat of oxe, &c.] Because these three creatures were sacrificed up unto God, the fat especially, vers. 25. See Annot. on Chap. 3. v. 17.

V. 24. And the fat of the beast that dyeth of it selfe, &c. may be used in any other use] Hence some conceive, that though the touch of such carkasses did render a man uncleane, yet the touch of the fat of those dead beasts that dyed of themselves did not defile him.

V. 26. blood] See Annot. on Chap. 3. vers. 17.

V. 29. shall bring his oblation] Though the peace-offerings might be eaten in any cleane place, yet they were to be brought to, and offered at the Altar.

V. 30. His own hands] That is, the hands of him that brought the Oblation; upon which the Priest put the breast of the sacrifice, with the fat, and it may be with them the shoulder also, and unleavened bread, as Exod. 29. v. 22, 23, 24 some silver-charger being between his hands and the sacrifice, and thus the Priest putting his hands under the hands of him that held them, lifted them up, and moved them to and fro, as many both Hebrew, and Christian writers have set forth.

wave-offering] Of this waving, see Annot. on Exod. 29. vers. 24.

V. 31. the breast shall be Aarons] The breast belonged to the High-priest, and his family, but the right shoulder was for the Priest that did officiate, or doe the office of a Priest for that turne.

V. 32. heave-offering] See Annot. on Exod. 29. 24.

V. 35. the anointing of Aaron] That is, the priviledge, re∣ward, or portion of his anointed function.

V. 37. of the consecrations] Of the sacrifice which was of∣fered when the Priest was consecrated, Exod. 29. 22.

CHAP. VIII.

THis Chapter, for the most part of it, containeth the same things which are before set downe, and expounded, Exod. 29.

V. 8. Vrim and Thummim] See Annot. on Exod. 28. 30.

V. 9. holy crown] Or, place of pure gold. So called, because the Hebrew word Nezer, signifieth a crown, of which forme this plate was; and it was called holy, because it was separated to an holy use; and because on it was graven holinesse unto the Lord, Exod. 28. 36.

V. 10. anointing oyle] Of this, see Exod. 30. vers. 23, 24, 25.

V. 11. seven times] That number commonly notes perfe∣ction, because the seventh day, being a day of rest after worke, was a witnesse that the worke was done; and it is a number of holinesse also, because the seventh day was consecrated to holy rest, and so the fitter to be observed in consecration of Priests to holy duties, principally to be performed on that day. See Annot. on 1 Chron. 15. 26.

V. 14. bullock] For bullock, see Exod. 29. vers. 35, 36.

V. 15. Altar] That is, of the burnt offering.

powred the blood at the bottome of the Altar] The Altar hath a twofold sanctification; the one passive, whereby it is sanctifi∣ed, as in this place; the other active, whereby it sanctifieth the gifts or oblations that are offered upon it, Matth. 23. 19.

reconciliation upon it] By offering for the sinnes of the people.

V. 17. his hide] In other burnt-offerings which are not of consecration, or offering for himselfe, the Priest hath the skinne.

V. 19. he killed it] That is, Moses, so also vers. 20. 23. which he did, because yet the Priests were not established in their office.

V. 24. tip of] See Annot. on Exod. 29. 20.

V. 27. wave-offering] See Annot. on Exod. 29. 24.

V. 29. anointing oyle] That which was common to him with the inferiour Priests, was the sprinkling of oyntment mingled with bloud upon them, and their garments, and the anointing of the right eare, and right thumbe, Exod. 29. 20. the composition whereof is prescribed, Exod. 30. vers. 23. 30. the consecration peculiar to the High-priest was by pouring out that precious oyntment upon his head, vers. 12. of this Chap. & Exod. 29. 7. Psal. 133. 2.

V. 34. commanded to doe] Hereafter, concerning the conse∣cration of the High-priest, and those of inferiour order, both for the consecration and atonement here prescribed.

V. 35. shall ye abide] Now they have what belongeth to consecration for the Priests office, he requireth their diligent and constant residence upon their Charges.

day and night] During which time though they went not to bed, they might take some refreshing by sleepe in a sitting posture.

that ye dye not] Death is the due reward of disobedience to God, though but in a ceremoniall observance.

V. 36. by the hand] By commission made to Moses, as it were delivered into his hand, Mal. 1. 1.

CHAP. IX.

Vers. 1. EIghth day] After the consecration of seven dayes before, which were required for compleat conse∣cration of the Priests.

on the eighth day] From the consecration of Aaron, and the Tabernacle, and Priests, which fell in the first moneth of the second yeare of the Israelites departure out of Egypt.

Elders of Israel] Who were called for the more solemne and honourable entrance of them into the execution of the Priestly function.

V. 2. Take thee] The High-priest was to begin his office

with sacrifice for himselfe, that he might mediate betwixt God and the people with more acceptation; in this, (though other∣wise a Type of Christ) he was farre inferiour to Christ, who was so holy, as not to need a sacrifice for himselfe, Heb. 7. 27. so holy, as to sanctifie the unholy by his sacrifice.

sinne-offering] Aaron entereth into the profession of the Priesthood, and offereth the foure principall sacrifices, to wit, the burnt-offering, the sinne-offering, the peace-offering, and the meat-offering.

V. 3. of the first yeare] That is, that neither calfe, nor kid, nor goat, be above a yeare old.

V. 4. will appeare] Sending fire from heaven to kindle and consume the sacrifice; see Annot. vers. 24.

V. 5. before the Lord] Or the doore of the Tabernacle, where the glory of God appeared.

V. 7. make an atonement] Reade for the understanding of this place, Heb. 3. 3. & Chap. 7. 27.

V. 9. put it upon the hornes of the Altar] To wit, of the bra∣sen Altar; which was first to be sprinkled, and by that was pas∣sage made to the Altar of incense, as afterwards: see Chap. 4. vers. 5, 6, 7. see also and compare, vers. 15. of this Chap. with Levit. 4. 13. 17, 18.

V. 10. he burnt] That is, he laid them in order, and so they were burnt, when the Lord sent downe fire upon them: so that what is set downe vers. 10, 13, 17, 20. is brought in by way of ••nticipation before the 24. verse.

V. 17. of the morning] The daily sacrifice was first in the morn∣ing, and last in the evening; yet the burning of incense in the morning, was ever before the morning sacrifice.

V. 20. upon the breast] Of the sacrificed beast.

V. 21. waved] See Annot. on Exod. 29. 24.

V. 22. lifted up] His hands were lifted up towards God, and stretched out towards the people; to shew, that he expect∣ed from above the blessing which he desired to bestow upon the people, which, it may be, was in such a forme as is set downe, Numb. 6. 24.

came downe] Because the Altar was neerer the Sanctuary, which was the upper end; therefore he is said to come downe.

V. 23. went into] To carry the bloud of the sacrifice•• for sinne, according to the Ordinance, Levit. chap. 4. 7. & 16. verses.

blessed the people] Or prayed for them; and withall he might speake peace unto them in Gods Name.

the glory] That is, an extraordinary splendour, or brightnesse, appearing out of the cloudy pillar, as Exod. 16. 10.

V. 24. came a fire] For the seven dayes of sacrifice before, Moses used fire, but after the eighth day, fire in a miraculous manner descended from above, and consumed the sacrifice; to testifie Gods approbation of the instituted Priesthood, and to breed more reverend acceptation of it among the people: this fire thus sent from heaven was to be kept continually burning, that it might never goe out, as God appointed, Chap. 6. and therefore it was charily carried in some vessell for the purpose; when they journeyed in the wildernesse; and so it continued untill the Temple of Solomon; and then fire came down again from heaven, 2 Chron. 7. 1. which continued untill the cap∣tivitie of Babylon, and after that it was said to have beene mi∣raculously renued in the second of Macc. 1.

CHAP. X.

Vers. 1. STrange fire] Not taken from the fire of the Altar, which was sent from heaven, Chap. 9. 24. but from that fire wherewith the flesh of the sacrifices was boyled; which, as some conceive, was strange, in respect of that which was customably used for burning of incense, Chap. 16. 10. and sa∣crifices: so that is strange in respect of God, which is most fa∣miliar with men; and contrarywise, as Luk. 16. 15.

commanded them not] In Gods worship Gods command, not mans wit, or will, must be our rule.

V. 2. fire from] In making light, or slighting the fire sent downe in favour from God, fire cometh in judgement from him to destroy them; and this either came from heaven, or from out of the Tabernacle: see Numb. 16. 35. answerable to it: they that contemned the fire sent downe from heaven, by fire from heaven are consumed, or rather killed, as with light∣ning; for their bodies were carried out of the Campe, and buried.

V. 3. I will be sanctified] They that come neere me in an holy ministration, or profession, must above others witnesse my holinesse in their reverend and religious handling of holy things; and if they doe not, I will avow mine owne holi∣nesse in a just vengeance against their wickednesse.

and Aaron held his peace] In this story concerning Aaron and his sonnes there are many things remarkable; as the great judgement of God, for a seeming light offence, upon his sonnes; and Aarons silence, whether as oppressed with the greatnesse of his griefe, which oftentimes wants the ve••t of answerable ex∣pressions; or convinced of the justnesse of the punishment, and the good event which was to ensue upon it, as the glory of God, and converting the crosse into a blessing to his posteritie.

V. 5. in their coats] That is, their linen garments, wherein they ministred; for as in these they sinned, so in these were they buried.

V. 6. Ʋncover not] Put not off your Mitres and Bonnets, to put on the covering of mourners (whose custome is to have their heads covered in an especiall manner, 2 Sam. 15. 30. & 19. 4. Jer. 14. 3, 4.) as though ye lamented for them, prefer∣ring your naturall affections before the Divine judgements, Chap. 19. 28. Deut. 14. 1. & Chap. 33. 9.

upon all the people] The Priests, if they be good, may blesse the people; if bad, may be like to bring curses upon them.

bewaile the burning] Not so much in pity to them, as in devotion to God; whose honour impeached by their presum∣ption, is more cause of mourning then their death who justly de∣served it.

kindled] In destroying Nadab and Abihu, and menacing the rest unlesse they repent.

V. 7. ye shall not goe] See Annot. on Chap. 8. vers. 35.

V. 9. nor strong drinke] Lest it should so affect their heads, or hearts, as to make them faile either in devotion, or in de∣cencie and decorum belonging to their holy ministration; and from this ordinance, presently made upon the act of Nadab and Abihu, it is thought, they were raised up to this presumption, by the fume of strong drinke. The devilis Gods Ape, by whom, in imitation of this, the Egyptian Priests were forbidden wine and flesh continually: and so did he imitate the continuall burning of the fire upon the Altar, Cha. 6. 12. and that in divers places among the heathens, as among the Persians, who made a God of it; and among the Delphi and Graecians, who worship∣ped it in the temple of Apollo; and the Romans, who worshipped it under the name of Vesta, committing the charge of it to the Vestall Virgins; and if it chanced to goe out, it was held fatall to the Citie. Rhodigin: Antiq. Lect. l. 14. c. 14.

V. 12. Take the meat-offering that remaineth] That the se∣vere judgement on Nadab and Abihu might not make them so to mourne, as to neglect their meate, or to intermit their service, or to be lesse lightsome in it then before; they are incou∣raged to their duty, as it were, by a kind invitation, to partici∣pate of the provision of Gods Table; for so the Altar is called, Malac. 1. 7.

V. 13. the holy place] That is, in the Court of the Taber∣nacle neere to the Altar of the burnt-sacrifice. See Chap. 6. 26.

V. 14. daughters] For the breast and shoulder of the peace-offering might be brought to their families, so that their daugh∣ters might eate of them; as also of the offering of first fruits, and the Easter lambe.

V. 15. heave shoulder] See Annot. on Exod. 29. 24.

V. 16. sought the goat] Upon the sudden and dreadfull death of Nadab and Abihu, Eleazer and Ithamar their brethren, ei∣ther by distraction, or inconsideration had burned the goate of the sinne-offering without the Campe, contrary to the due order, for it should have beene eaten by the Priests: See An∣not. on vers. 18. Moses not knowing what was become of it, diligently sought after it, out of a care that Gods Ordinance should be observed, and the Priestly rights preserved: read vers. 17, 18.

left alive] And not consumed by fire, as Nadab and Abihu their brethren were.

V. 17. to beare the iniquitie] That is, to appeare in their stead, and to confesse their iniquitie, and to make atonement for them. There is another bearing of iniquitie, when the Priests make themselves guilty of the peoples sinne by their silence, Ezek. 33. 6. but that is not meant in this place.

V. 18. not brought in within] The goate of the sinne-offer∣ing was not of those kinds of sacrifices, whose bloud was to be sprinkled in the Sanctuary, upon the Altar of incense; for such sacrifices were not to be eaten as this sinne-offering of the goat was, but to be burned without the Camp. 6. vers. 30.

V. 19. accepted] Aaron being passionately affected at the death of two sonnes, and the chiding of other two by Moses; intimates his unfitnesse, in regard of the distemper of his mind, to doe his office with acceptation to God, who would have them to eate with joyfulnesse in his presence, Deut. 12. 7. & 26. ••4. Hos. 9. 4.

V. 20. content] Moses considering his great sorrow, bare with his infirmitie, at least for that time; yet afterwards when he was in better temper, he might take opportunitie to speak that which then he could not well have borne.

CHAP. XI.

IN this Chapter, the Hebrewes are forbidden many sorts of creatures for food; not that any creature was evill or unclean

of its owne nature, for God made all things good at first, Gen. 1. vers. last: Rom. 14. 14. 1 Tim. 4. 4. Tit. 1. 15. but for ma∣nifold reasons: first, in respect of God; secondly, in respect of men: First, for God; he hereby sheweth his right to dispose of the creatures, as well negatively, what they shall not doe; as positively, what they shall doe. Secondly, for men; this absti∣nence was of use both physically, and morally: for the first; ma∣ny of these forbidden meats yeeld no good nourishment to the body, and so are not generally so wholesome, as those that are allowed. Secondly, for the morall use of these prohibitions; it was to exercise men in obedience to God, in forbearance of things in themselves lawfull, and many of them delightfull to the palate. Secondly, in the practise of temperance against the ranging of the appetite after excessive variety. Thirdly, in shun∣ning the vices that were Symbolically signified in the qualities of the creatures; as the filthinesse of the dogge, and swine, 2 Pet. 2. 22. Fourthly, in keeping the further distance from the Tables and communion of Aliens from the true Reli∣gion, whereby they might be corrupted both in their con∣sciences and manners.

Vers. 1. UNto Moses and Aaron] The Civill and Ecclesia∣sticall Governours, are both to have a care that the Ordinances of God be observed. See Ezek. 44. 23. & Numb. 9. 6.

V. 2. These are the beasts] This difference of cleane and un∣cleane beasts was revealed to the Fathers from the beginning. See Annot. on Gen. 7. 2.

V. 3. parteth the hoofe] He noteth foure sorts of beasts; some chew the cud, and some have onely the foote cleft; others nei∣ther chew the cud, nor have the hoofe cleft; the fourth both cheweth the cud, and hath the hoofe divided; of which last sort onely, they were to take their food of flesh.

V. 4. divideth not the hoofe] The dividing of the hoofe is to be understood of a dividing into two parts, as in the hoofe of a Cow, or a Sheepe; not a subdividing into many parts, as in the case of a Cony: see vers. 26. & Deut. 14. 6.

V. 5. Cony] The Originall word Shapha••, is a generall name of fearefull creatures, which runne away and hide them∣selves in holes from the light and societie of man; most take it for a Cony, which hath its hiding place in the rocks, Pro. 30. 26. Psal. 104. 18. but some take it for a creature in Pa∣lestine about as big as an Hedge-hogge, but made partly like a Mouse, partly like a Beare, that hides it selfe in holes as Conies doe.

V. 8. not touch] This prohibition requires a great estrange∣ment from all pollution, which is morally to be observed at all times, Esa. 52. 11. though under the Gospel such Ceremonies be abolished, Col. 2. 20. 21.

V. 9. sinnes and scales] Finnes and scales in fishes, answer to wings and feathers in birds; so they are more in motion and action, and are therefore wholesomer then Eeles and Lampreys, which having neither, lie lazily in the mud.

V. 10. that move] As little fish ingendered of the slime.

living thing] As they which come of generation.

V. 13. Ossifrage] Some take the Ossifrage to be a Griffin, which is a bird of an Eagles kind, but bigger then an ordinary Eagle, and is very strong and ravenous, having a very crooked beake and talons, whereby it is able to take up the lesser sort of living creatures, and by dashing them downe to breake their bones; for which cause it is called an Ossifrage, which signi∣fieth a bone-breaker: and not onely so, but, as some report, some of the Eagles kind are found so great and strong, that they can carry a whole Oxe or horse at once to their neast, to feed their young; yea and take up an Elephant into the aire, and when they have killed him, by letting him fall to the earth, they de∣voure him.

Ospray] Some take the Ospray for the same thing with the Ossifrage; as if it were a changing of the word Osbreake into Ospray. The name of it in Greeke, signifieth a Sea-Eagle, which is a bird of great bignesse, and of sharpe sight, whereby discern∣ing the pr••y in the water, he suddenly striketh at it and seiseth on it, Plin. lib. 10. ch. 3.

V. 16. Owle] The word is rendered by some, an Ostrich, which is a great bird of so heavy a body, that her wings will not beare her up in the ayre, and so they serve not for flying, though for flight or running fast on foote; the Hebrew is Daughter of the Owle: whereby the mother is not permitted to be eaten, but the rather prohibited; because the old is not so easily digested as the young.

the Night-bauke] That is, the Night-raven, which seeth to take his prey in the night: these Night-birds might be the rather forbidden, to mind Gods people to avoid deeds of dark∣nesse, and to walke as children of light, Ephes. 5. 11.

V. 17. Cormorant] A bird which by diving into the water (as the name in Latine signifieth) taketh fishes; the Vulgar Translation renders the Originall word Shalach by the word This, which signifieth an Egyptian bird somewhat high with stiffe legges, and a long bill, which doth good service in that Countrey by killing the Serpents brought out of Lybia with Southerne windes, against which the Egyptians make their prayers unto Ibis for preservation from them, Plin. lib. 10. chap. 28.

V. 18. Gier-Eagle] Though it may not be for food to the body, it may be of use for instruction to the minde; for accor∣ding to the Originall, the name Rahham, signifieth tender love of the damme to the young.

V. 19. Storke] The nature of the Storke (as the name Hhafidhah importeth) is, on the contrary, to be kinde to its damme, and it is noted to build high, Psal. 104. 17. and to feed low on fishes, snakes, and frogges; for which cause it may be the rather rejected as unfit for food.

V. 20. All fowles that creepe] As fowles they should flye; but creeping basely on the ground, they may note the ambi∣guous, and earthly-minded disposition of worldly men.

upon all foure] Some things that flye have foure feete; some have more, as hornets, bees, flies; and those that have more feet then two, have no fewer then foure; and those that have more then two are excluded from use of meat (as uncleane), when they who have foure are mentioned in the prohibition of meats. See vers. 42.

V. 22. Locust] The Locust is of divers kinds, and of them the Grashopper is one, so that some for Grashopper read Lo∣cust; one sort of them is called Ophiomachus, of making warre with Serpents, whereof Aristotle maketh mention, de hist. Ani∣mal. l. 9. c. 6. and though to us the Locust or Grashopper be loath∣some as for meate, yet in themselves, and to all they are not so, but serve for food to some people; as in India there be Lo∣custs of three foot long, whereof the Natives use the legges be∣ing dried for sauce, Plin. lib. 11. ch. 29, &c. the Ethiopians, and Parthians, and some other people use them for meat, Aristot. hist. Animal. lib. 6. ch. 30. and with some, powdered Locusts is their onely food, Plin. lib. 6. ch. 30. And so doe many eat frogs and snailes, forbidden vers. 30. which afford so much good nourishment (being boyled in milke) as serves to repaire the decay of the body, made by a Cough and Consumption: and in some places Pismires are used for dainties, the different cu∣stome of Nations becoming a kind of law, for the different use of the creatures for mans sustenance; howsoever, though what∣soever God forbiddeth be not in it selfe unfit for meate; as we see by our use of the Swine, the Swan, and other creatures; yet nothing that God allowed was unwholesome to those to whom it was allowed. Besides, in divers Countries the kinds of crea∣tures are so diverse, as that which is very good in some places, is scarce tolerable in others.

Beetle] The Originall word Hhargol, is not found in any other place.

V. 23. which have foure feet] That is, if they had all foure equall; but if the hinder feet were longer, whereby they might leape, they were cleane as is expressed, vers. 21.

V. 24. untill the even] Not alwaies; and this limitation might mind the people of a state of religion where these Cere∣monies should cease.

V. 25. beareth] That is, out of the Campe, or out of the way, as being offensive to passengers.

V. 26. not cloven footed] See Annot. on vers. 5.

V. 27. pawes] Or, hands. That is, whose fore-feete are in use like hands, as in an Ape, or Beare.

V. 29. after his kind] For the creatures were to ingender, and increase according to their owne kinde; and not by mix∣ture with other kinds, Levit. 19. 19.

V. 30. Camelion] A Camelion is a creature like unto a Lyzard, or Newt, in which two things are very strange; the one that he seemeth to live onely on the Aire; which makes him for the most part to gape, and put his head upward to draw it in; the other, that it taketh what colour is next him by resem∣blance, unlesse it be red, or white. Arist. hist. Animal. lib. 2. ch. 11. Plin. hist. lib. 8. c. 33.

V. 31. uncleane] Not onely to eate, but to touch their dead bodies; vers. 32. 40. and this uncleannesse, as long as it lasted, was a cause of prohibition to enter into the Sanctuary, and to partake of the sacrifices.

V. 32. or skinne] Skins are used sometimes for bottles, sometimes for bagges, and those serve either for moist, or drie things.

uncleane] This was onely a Ceremoniall uncleannesse, not a Morall; and therefore Christians are not defiled by such meanes; yet while the touching of them was forbidden by God, though in it selfe it did not defile the man in his body; much lesse in his soule, the disobedience even in such a small matter brought a guilt upon the soule, which did defile it, while the prohibition was in force.

untill the even] And at even the uncleannesse expireth, or va∣nisheth of it selfe.

V. 33. ye shall breake it] Why washing should not serve the turne for cleansing in earthen vessels as well as others, no

naturall reason can be rendered: if by earthen vessels we un∣derstand reprobates, as some doe, the breaking of them may signifie their destruction, as Psal. 2. 9. Jer. 9. 11. as the washing of the other, and sparing them, may note the cleansing of other sinners by ••eares of contrition.

V. 34. such water] That is, uncleane water, coming from an uncleane vessell or place.

V. 36. that which toucheth] So much water of the fountaine as toucheth the carkasse and no more shall be uncleane; and though an uncleane thing fell into a fountaine, or cisterne, yet it is held by many not to be polluted, because of the necessary use of water upon all occasions.

V. 37. sowing seed] Because being sowne man had nothing to doe with it for food, untill it was dead and quickened a∣gaine, Joh. 12. 24. 1 Cor. 15. 36. and so none uncleanenesse could be imputed unto it, that was not taken from it before it came to the use of meat.

V. 38. but if any water] That is, by steeping the seed, not for sowing (as before) but for the use of meat, as Wheat is used for meat without grinding or baking; for that which is wet is more apt to take or retaine any defilement that fals upon it, then that which is dry; in which case it was not to be eaten, but to be given to beasts.

V. 39. if any beast of which ye may eate, die] By inward sick∣nesse, or outward violence, as of strangling; (so that the bloud were not let out of the veines) or of tearing by beasts; such a beast became ceremonially uncleane, and might neither be eaten, nor touched; yet with exception of the fat, in such a case; whereof see Annot. on Chap. 7. ver. 24.

V▪ 40. he that catcth] That is, ignorantly, or of urgent ne∣cessitie; for if he did it knowingly and with his will, his con∣tempt was to be answered with the punishment of death, Numb. 15. 30.

V. 43. defiled thereby] Either by eating or touching them.

V. 44. sanctifie your selves] That is, you shall by applica∣tion of these ceremoniall ordinances to your souls, inure your selves to a carefulnesse in your conversation, that you be not polluted with the societie of sinners, who are morally uncleane, as the beasts are uncleane ceremonially; and as by touching them there was contracted a ceremoniall uncleannesse, so may a man become morally defiled by familiaritie with the wicked: this was the spirituall use of this carnall commandement, for meat in it selfe was nothing to the sanctitie or sinne of the soule, Mark. 7. 15. Rom. 14. 14. 1 Cor. 8. 8.

V. 45. For I am holy] I hate all manner of uncleannesse; especially, the Idolatry of the Gentiles, which they commit up∣on the creatures, even those which are most base, as such as creepe or crawle upon the earth, and my holinesse must be to you a patterne for your imitation and practise.

CHAP. XII.

Vers. 2. SEparation] The seperation for uncleannesse was di∣vers; for some were separate not only from partici∣pation of holy things, but from civill societie, as lepers; such as had a flux of their naturall seed, and those that were polluted by the dead, Numb. 5. 2. Next unto these was the separation of a woman upon her child-birth, or having her monethly courses, during which time she was shut up at home from all commu∣nion of company, save such as were (out of charitable necessi∣tie) to minister unto her; for whatsoever or whomsoever she touched, contracted thereby a ceremoniall uncleannesse: Joseph. l. 2. contr. Appion. Other inferiour or lesser uncleannesses (though they did shut the partie out of the sanctuary, and from touch∣ing or eating of holy things,) did not excommunicate any from company with others; this ceremoniall uncleannesse was taken notice of, where there was no morall impuritie nor could be, as in the Virgin Maries purification, Luk. 2. 22.

infirmitie] That is, by her monethly purgings of blood, cal∣led commonly womens sicknesse, and for that women were un∣cleane seven dayes, Chap. 15. vers. 19. during which time they were to be separated at home from their husbands, and abroad from the Tabernacle, and from touching any hallowed thing; this was for their uncleannesse without child-bearing, but with it, the first seven dayes the woman was to be separated from all but such as were to doe offices of necessary and charitable At∣tendance on her person; and from familiaritie with her husband (as an husband), she was to be separated for a farre longer time, as untill the dayes of her purifying were fulfilled, as they are reckoned, vers. 4. & 5.

V. 3. on the eighth day] On this day was appointed circum∣cision of the male children, which being a Sacrament, was more seasonably administred, when the ceremoniall uncleannesse here mentioned was past.

V. 5. threescore and sixe dayes] Which with the two weekes of strictest separation, made up eightie dayes; just twice as long as for the birth of a male child; for this some seek for rea∣sons in nature, and affirme that after a female birth the purg∣ings sometimes are not wholly ended untill the eightieth day, whereas after a male they use not to continue above fortie dayes; So Hippocr. de natura pueri; Vales. de sacra philos. Chap. 18. But others deny this, and hold it a vaine thing to search for naturall reasons for this prescript, as taking it to be purely cere∣moniall (as circumcision was), which yet may morally minde women of their originall causalitie in sinne wherein they had the first hand, 1 Tim. 2. 14. which is the greatest uncleannesse of all others, that they may be lesse proud, and more holy; yet it might be, that the longer time was taken for a female birth then for a male, because the male was circumcised, the female was not; but this reason will not reach to the proportion fore∣mentioned.

V. 6. for a sonne, or &c.] Not for the purification of the child, but of her selfe the mother of it.

for a sin-offering] That may be understood either ceremoni∣ally, because by the the Leviticall Law she was held uncleane; or morally, because by naturall corruption she might not only be guiltie of a sinfull conception, but by impatience under the pain of child-birth might sinne against God.

doore of the Tabernacle] Where the burnt-offerings were wont to be offered.

V. 7. male or female] Though the uncleannesse were diffe∣rent for male and female, the cleansing was the same for both; one and the same Christ typified in the sacrifice, is the same for justification to male and female, Gal. 3. 28.

V. 8. cleane] From that ceremoniall uncleannesse, so that she may be restored to that from whence she was before de∣barred.

CHAP. XIII.

IN this Chapter (said a famous School-man, and Commen∣tator of the Popish partie, when he had rehearsed it) of the discerning of the Leprosie in men and in garments, there is no∣thing for me to expound; but I leave this charge to the Physiti∣ans: but Divines must not so passe it over. The Leprosie treated of in this Chapter, seemeth to be, not only that disease which is best known by that name in later times, but as Valesius obser∣veth, de sacra Philosophia, Chap. 19. by the various description of it, it may be conceived to containe the severall kinds of disea∣ses, at least divers of them, which appeare in the skin, as Mor∣phew, Itch, Ring-worme, Scaldhead, and other breakings out of the skin, which overspread or crust it with a kinde of tetter, scab, or skurfe; as also that disease, which arising from a grosse distemper of the humours, causeth the loosening of the haire of the head and beard, and the falling of it off from the roots: all which might be called leprosie, being one way or other like that which is commonly known by that name, which was more in∣cident to such as lived in hot regions, as Egypt; especially, if their multitude were great, and roome little; which might oc∣casion the slander of Justine the Historian against the Jewes; which was, that they were driven out of Egypt, because they were infected with the scall, or itch; So Justine histor. lib. 36. p. 284. There is another disease imputed to the Jews by Appion, to which Josephus maketh Answer in his second Booke against that Grammarian, p. 783. but that is brought in upon another occasion, which hath no affinitie with the fiction of Justine.

Vers. 2. BRight spot] Shining like the scale of a fish, for so the leprosie sometimes beginneth to appeare.

V. 3. white] This is the first sort of leprosie observed, which is discerned by the white colour of the haire, and the degree of inherence of it below the skinne and within the flesh: of this colour, was Moses leprous hand, Exod. 4. 6. and Miriam his sisters leprosie as sister to his was of the same complexion, Num. 12. 10.

the Priest shall looke] The Priest rather then the Physitian, because it belonged to him to admit, or to keep back from the Sanctuary, and services of Religion, 2 Chron. 26. 20. and to see that the ceremonies of cleansing were duely observed; yet when he viewed the leprosie, he had (as some conceive) the advise of the Physitian; for the profession of Physick is ancient, as appeareth, Gen. 50. 2. though the authoritie of pronouncing leprous or cleane belonged to the Priests only. And for this dis∣cerning or differencing between the sound and infected, (touch∣ing this disease) they might have sufficient knowledge, either by Art, or observation, and the direction of the rules here de∣livered; or, if need were, by revelation from God, for God would not call the Priests to an office, for which he would not see them furnished some way with gifts to discharge it; and if the Priest pronounced any uncleane, they were put out of the Camp, whosoever he or she were.

deeper then the skinne] Which eateth into the flesh. See Numb. 12. 12. & 2 King. 5. 14. The leprosie of the body is a re∣semblance of the defilement of the soule, and the depth of it below the skinne though but one spot, is as sinne deeply rooted

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in the soule by habituall inherence, though but one. See vers. 20. 25, 26, 30, 31, 32, 33, 34, 35.

pronounce him uncleane] Hebr. make him uncleane. But the meaning is, he shall declare or pronounce him so to be; as Ezekiel is said to destroy the Citie by an assured predi∣ction of the Cities destruction, Ezek. 43. 3. And so the mini∣steriall remission of sins is sometimes phrased as if it were Ju∣diciall, when it is but declarative; which though another may doe as fully as he, as another may sprinkle water with the words of Baptisme, yet it cometh with more assurance and comfort from him, who doth it with an especiall warrant from God.

V. 6. and be cleane] Though he be not cleane from the scab, yet he shall be pronounced cleane from the leprosie; and so not be shut out of the Camp, though he might keep in, because in such a case he could not be seene with acceptation of others for humane societie.

V. 10. rising be white] Physitians of later times make tri∣all of leprosie by rubbing of the flesh, and pricking of a needle: for if the flesh being rebbed turne not red, and if pricked with a needle, it bleed not, it is a signe of leprosie in a deep degree of infection; and if it eate into the flesh and the bones, as sometimes it doth, it is incurable.

quicke raw flesh] The former kinde of leprosie appeared in the haire and skin, this sheweth a deeper degree of malignitie fretting into the quick flesh, and making it raw.

V. 13. covered all his flesh] Such a scurfe, though it were a grievous plague, was not the infective plague of leprosie; and it argued the strength of naturall constitution within, when the venome of the disease was driven out and diffused over the outward parts, except when here and there raw flesh appeared, which was a token that it was not wholly driven out, but lurked still in the flesh.

V. 16. changed into white] When a white skin cometh upon the place that was raw, it is a signe that the flesh is healed.

V. 23. spread not] That is, a clearing signe, because the leprosie is a running or spreading disease. See vers. 28, 34.

V. 29. head or beard] The head common to man and wo∣man, the beard peculiar to the man, though both seeme to be said of both.

V. 30. yellow] Vers. 3. The leprosie of other parts was noted by a white haire, this of the head and beard by a yellow thin haire, in such sort, that if a man were of yellow haire be∣fore, it might be discerned what was naturall to him, and what adventitiall coming from the disease.

V. 33. shaven] That the haire taken away, it may the bet∣ter appeare whether the leprosie spread.

V. 36. not seeke for yellow] That is, he shall not care whe∣ther yellow haire be there or no.

V. 39. freckled spot] Like the Morphew, which some con∣ceive to be one of the disfigurings and diseases here described in this Chapter.

V. 40. fallen off] This is thought by Physicians to be pro∣perly that disease which is called Alopecia, a word taken from the name of a Fox, because it is observed to belong to that kind of creature more then others; which sometimes proceed∣eth from such a degree of malignitie, as is of like natuer with, and so cometh under the name of Leprosie.

V. 40. he is bald] The haire though it be an excrement; is an ornament to the head, and face, where there is maturitie of age for a beard, and when it cometh kindly, it sheweth a good temperament of heate and moisture: and therein as ma∣ny take a pride, so God sometimes punisheth that pride with a shamefull baldnesse, Isa. 3. 24.

V. 45. cloths rent] Which might conduce to the cure of the diseased; for so the bad humours might the better evaporate and breath out; and to the caution or safety of the sound, who might thereby be warned to keepe a due distance from the infected partie; for they did weare long garments close before: and it might also signifie the sorrow of the Leper because of his pre∣sent sense of sinne and misery; which is often signified by the rending of the garments in the Scriptures.

covering upon his lip] See Ezek. 24. 17. & Mic. 3. 7.

uncleane, uncleane] As lamenting his misery, and giving warning to others against the infection. Such as leprosie is to the body, is sinne to the soule; and therefore we must flye from the infection of it, as a loathsome leprosie, Esa. 52. 11. Lam. 4. 15. the cause of this disease here described many times did not so much proceed from a naturall distemper, as (out of an excesse of flegme, or black melancholy bloud) as from a divine judgement for the sin of man; see 2 King. 15. 5. especially that kind of it which set so deepe an infection upon the clothes and wals, Levit. 14. 37. And it is observed to have most infected the Jewes upon their revoltings from Religion, and that Christians tooke the infection of it from their Countrey, when they came thither to manage the warre undertaken for recovery of it out of the hands of the Turks.

V. 46. without the Camp] As Miriam was, Numb. 12. 14. This was during the peoples journeying in the wildernesse; after when they were setled in Canaan, the lepers were shut out of the Cities, Luk. 17. 12. 2 King. 7. 3. at least were confined to an house by themselves, though Kings, as Azariah was, 2 King. 15. 5. & 2 Chron. 26. 21. yet upon necessary occasions they were permitted to come into the streets, and high-wayes, ob∣serving a due distance, that they might neither give offence, nor others take offence from them. Luk. 17. 1. This may intimate how odious the spirituall leprosie is to God, and how infectious evill company is to men.

V. 55. not changed his colour] That is, so as to returne to the colour it had, before it was infected; for washing would make some change, but if a taint of the contagion yet appeared in it, which could not by washing be got out of it; it was to be burned: at least that part which was so deepely infected, that it could not be washed cleane, was to be cut out, and cast into the fire.

V. 58. the second time] To the intent he might be sure the leprosie was departed, and that all occasion of infection might be taken away.

V. 59. the law of the plague] If the Christians compare their condition with the Jews for laws and plagues in this and the 11. Chapter, they will find great cause to praise God for their better state; no such prohibitions of meats as these, no such plague, or not so common in most places, as the plague here ve∣ry frequent among the Jewes.

CHAP. XIV.

Vers. 3. GOe forth] It is said, vers. 2. the leper shall be brought unto the Priest; here, that the Priest shall goe forth to the leper; yet no contradiction: for the leper re∣mained at some distance out of the Campe, and the Priest coming to the out-side of it toward the leper, the leper made his approach unto him.

V. 4. and cleane] That is, such as by the law were permit∣ted to be eaten; the birds mentioned before for oblations, were Turtles and Pigeons; these are taken to be sparrows, according to the other reading in the margine.

V. 5. shall command] The Priest was not to kill the bird, for it was not properly for a sacrifice, since it was to be done far from the Altar, and without the Campe; but for expiation of the leprous person by the sprinkling of the bloud of it upon him.

that one of the birds be killed over running water] Water and bloud are here to be mingled together; for Christ (whose Pas∣sion was typified by these sacrifices) came by water and bloud, 1 Joh. 5. 6.

V. 6. and the Cedar-wood] The manner of this sprinkling is conceived to be thus; there was a rod or stick of Cedar-wood, to the top whereof was tied the live bird with the taile upward, and head towards the handle of the stick; with the bird was tyed Scarlet wool; then was the bird both wings and taile plunged into the water, coloured with the bloud of the killed bird, and therewith was the leper sprinkled; and after that, the live bird sprinkled with the bloud of the killed bird was set at libertie, to flie away. In this expiation some observe this con∣formitie betwixt the leprous contagion, and the law of clean∣sing: as first, the leprosie did corrupt and putrefie the skinne; opposite to that was Cedar-wood, which is commended for firmenesse and soundnesse against putrefaction. Secondly, the leprosie was of a very foule and offensive colour; contrary to that was the fresh and faire colour of Scarlet. Thirdly, the le∣prosie had a very ill and unsavory sent; the sweetnesse of Hys∣sope was a remedy against that. Fourthly, the leprosie did eate up the body, by a consumption of the flesh, and it may be, cau∣sed death; the sparrow let loose and flying abroad, was a sym∣bole, or significant signe of the recovery of the health, and con∣sequently of the continuance of the life of the leprous.

V. 7. seven times] That number is often used in holy mini∣strations, as also in miraculous operations, 2 King. 5. 10. 14. by reason of Gods resting on the seventh day, as witnessing the perfection of his creatures made the 6. dayes before; so that there was no need of any more to be done: see Annot. on Chap. 8. vers. 11. yet sometimes seven is taken for many.

living bird loose] Signifying that he that was made clean was set at libertie, and restored to the company of others. By these two birds some take to be signified the two natures of Christ, the one subject to death, the other secured from death.

V. 8. seven dayes] Though he were admitted to come into the Campe, yet must he not for seven dayes returne to his owne tent, lest some remainders of the leprosie should lie hid, and by familiar society should be transmitted to the infection of his wife, or any of the family.

V. 9. shave] He was shaven before, vers. 8. and at seven dayes end was to be shaven againe; for washing and shaving were of use for the clearing of the party from his leprosie.

V. 10. log of oyle] A Log was the least measure for moist

things, containing the quantitie of five egges; or, as some say, sixe of ordinary bignesse.

V. 11. maketh him cleane] That is, pronounceth him. See Annot. 4▪ on Chap. 13. vers. 3.

V. 13. Holy place] In the Court of the Tabernacle, beside the Altar of burnt offerings.

* is the Priests] * Chap. 6. vers. 26, 27.

most holy] Of oblations that were to be eaten, none were more holy.

V. 14. tip of] See Annot. on Exod. 29. 20.

V. 16. before the Lord] Before the doore of the Tabernacle where God gave evidence of his especiall presence.

V. 19. the burnt-offering] That is, the lambe of the first yeare; the sin-offering was to be made for reconciliation with God, before he would accept an oblation of thankesgiving from man. Some demand, why there should be an offering for leprosie, it being no sinne? the Answer is, that though it be not a sinne in it selfe; that is, no breach of the morall law, yet the ceremoniall law requireth a cleanenesse to which the le∣prosie is contrary; and so it may be said to be ceremonially a sinne; or it may require a sacrifice, because it many times pre∣supposeth a guilt of sinne which did deserve such a shamefull curse; as you may see in the case of Miriam, Numbers 12. vers. 10.

V. 21. waved] Of the waving of the offering, see Annot. on Exod. 29. 24.

V. 34. I put a plague] See Annot. on Chap. 13. vers. 59.

V. 36. that all that is in the house be not made uncleane] To wit, upon the Priests pronunciation of the uncleannesse; from whence, and not before, the ceremoniall uncleannesse was con∣••racted: the like is to be beleeved of company with the leprous person before his uncleannesse be legally proclaimed.

V. 37. in the walls] Which argu••d a strong and strange in∣fection, whether of the aire, or breath of the leper▪ which is so much the fitter to set forth the infection of sinne, whereof leprosie is both an effect and a type: for as the leprosie is so in∣fective that it reacheth even to the walls of the house, and fret∣teth and corrupteth them even to their ruine; so doth the guilt of sinne bring judgement, not onely upon the person of the sin∣ner, but upon the timber and stones of the house: see Zach. 5. vers. 4.

V. 41. an uncleane place] Where carrions were cast, and other filth, that the people might not be therewith infected.

V. 45. he shall breake] That is, he shall command it to be pulled downe, as vers. 40.

V. 49. scarlet] It seemeth that this was a scarlet-coloured lace, or twisted string, to binde the hyssop to the wood; the Apostle to the Hebrewes, calleth it scarlet wooll, Heb. 9. 19.

CHAP. XV.

Vers. 2. OƲt of his flesh] Which is meant chiefly of a dis∣case by Physicians called Gonorrhoea, but is more ordinarily known by the name in the margine of the Bible; which proceedeth from a weakenesse of nature, causing a feeble∣nesse in the retentive facultie, which may proceed from over∣straining the strength in any wise; but especially by contemn∣ing the counsell of the Wise man, Prov. 31. 3. This differs from that emission of the seed which is casuall in sleepe, vers. 16. Deut. 23. 10. yet both did make a man ceremonially un∣cleane.

V. 3. be stopped] If it have runne, and afterwards be stop∣ped, yet the precedent running shall be judged an unclean∣nesse; or if by obstruction or stoppage, the abundance of it be irritated, or provoked with more violence to issue out.

V. 4. Every bed whereon he lyeth] Such as this disease of leprosie is, is the infectious nature of sinne, defiling all that the wicked hath to do withall, Tit. 1. 15.

V. 8. he shall wash] That is, he that is splt upon.

V. 15. a sinne-offering] In respect of the ceremoniall un∣cleannesse; if it proceed meerly of infirmitie, of the retentive facultie, without the fault of the person, it is rather a sicknesse of weaknesse, then a sicknesse of wickednesse.

V. 16. wash] The time is not set downe for washing, but since the uncleannesse is limited to the evening, it is like the washing was to be the next morning after that the uncleannesse happened.

uncleannesses] These severall cases of uncleannesse serve for humiliation, and caution, in regard of the implied defilement and corruption cleaving to naturall actions, especially those which most appertaine to the propagation of mankind.

V. 18. The woman also] Though marriage be Gods holy Ordinance made in the state of innocencie, Gen. 2. 24. and in that respect it be honourable in all, and the bed undefiled, Heb. 13. 4. yet the exercise is not so undefiled in any, but that some imputations of guilt may be charged upon it.

V. 19. whosoever toucheth] This is to be meant of such as were of yeares of discretion, and were not to performe a neces∣sary and charitable ministration to her person; not of infants or children in their minoritie, who were not capable of such prohibitions.

V. 20. in her separation] Whereby she is separate from her husband, from the Tabernacle, and from touching any holy thing.

V. 24. seven dayes] This is meant of meere lying with her, and of the uncleannesse which might be taken as a bed-fellow onely, without any more familiaritie with her; for if in such a case he lay with her as with a wife, if the fact could be proved, they were to be put to death, Chap. 20. vers. 18. and this the rather, because by such commixtion a monstrous and leprous birth might be begotten.

V. 25. beyond the time] That is, beyond the usuall time of her female fluxes, the disease called by Physicians Hemorrboides, more vulgarly Emerods.

V. 30. uncleannesse] Not that it is a morall, and conse∣quently a sinfull, but a meere ceremoniall uncleannesse.

V. 31. that they die not] There was danger of death in the breach of a ceremoniall law; that ceremoniall uncleannesse (e∣specially if to it were joyned a carelesse neglect, or wilfull con∣tempt) was capitall and deadly to the offending person; which may be a good admonition to Christians when they appeare before the Lord, especially in Prayer, to beware of all morall pollution which may shut Gods eare against their suits, Psalm. 66. 18. or move him when they aske bread and fish to feed them, to answer them with a stone to bruise them, or a serpent to bite them.

V. 31. defile my Tabernacle] By coming unto it, when by reason of their uncleannesse, they are by these ceremoniall or∣dinances to be separated from it.

CHAP. XVI.

IN this Chapter is instituted the Feast of expiation; whereof one occasion was the sinne and punishment of Nadab and Abihu; and the end was for the preservation of the reverence of the Tabernacle, and of the holy services belonging unto it, that none might presume, as they had done, to doe any thing in such matters, but according as the Lord had expressely pre∣scribed.

Vers. 2. NOt at all times] Into the most holy place; for that was the place which God did most appropriate to his own presence; into which none was to come but by his especiall appointment; and he appointed the High-priest only, and him but once a yeare, Vers. 34. & Heb. 9. 7. Exod. 30. 10. and that was in the moneth of September: but this is to be un∣derstood with respect to his Priestly ministration, which was but once a yeare, as figuring the sacrifice of Christ once made in the time of his life, and no more, Heb. 9. vers. 7, 8. 11, 12. but upon other necessary occasions, the Priest might enter into the most holy place, as when the Tabernacle was to be taken down, and removed.

for I will appeare] The reason seemeth to contradict the rule; for if God appeare there, there is more cause for Aaron to make his addresse thither to consult with him, and to receive revelations from him; but the meaning is, that Gods appea∣rance there should be at such a time, as Aaron might make his approach thither, as the next words manifest.

V. 3. with a young bullock] That is, with the bloud of a young bullock, not with the body of it; which was to be offered for the sinnes of the High-priest and his family, vers. 6. for, for the sinne of the people he was to offer a goat▪ vers. 5.

and a ram] This ram was not to be sacrificed at his entrance into the Holy of holies; but afterward, upon his returne, it was to be wholly burnt upon the Altar of burnt-offering: the young bullock, and the ram, were for the solemnitie of the High∣priests entrance into the most holy place; but the two lambes for the daily burnt-offering, Numb. 28. 3. and the bullock, ram, and seven lambes, and he-goat, Numb. 29. 7, 8, 11. were for the sacred solemnitie of the day of expiation▪ which followed the oblations of the bullock and ram fore-mentioned.

V. 4. put on] Not those glorious garments which were pe∣culiar to the High-priests, but those which were common to him with inferiour Priests, vers. 23. because this was a day, not of jubilation or gladnesse, but of humiliation and sorrow, and so rather a fast, then a feast, Numb. 29. 7. though usually called the Feast of Expiation. Yet some conceive from vers. 24. that in the latter part of the solemne service he wore his more glorious robes; which were peculiar to him as he was High∣priest: And by these distinct habits, the one sort meane, the other eminently glorious, might be represented the double state of Christ, the one of humiliation, the other of Majestie; the one Temporall, the other Spirituall.

V. 5. And he shall take] In this day of reconciliation, the

High-priest did all the service in the Holy of holies himselfe; figuring the sole reconciliation of us unto God by Christ onely.

V. 6. Offer] In the wildernesse there was not any sacri∣ficing, but at Mount Sinai, for fourtie yeares together, Exod. 16. neither were the people furnished with frankincense, hony, wine, or cattell for sacrifice; so that in the wildernesse onely the Judiciall and Morall lawes did binde, as some hold, except some expiations, Numb. 5. 2. neither in the desert were any feasts observed but the Sabbath.

his house] To which were referred all the Priests and Levites; for these were not reckoned among the people, but appertained to the family of the High-priest, whose sonnes the Priests were, and the rest of the Levites his kinsmen.

V. 8. lots] By which the Lord made choyce of what he would have done, Prov. 16. 33. according to whose counsell and will alone, not by the appointment of any humane policie, or prudence, the whole worke of Christs Mediation, and mans Redemption was accomplished.

one for the Lord] To be sacrificed unto him, the other as making an escape from death, being sent into the desert, vers. 10. & 21. was called the scape-goate: they were both alike in themselves, and by casting lots the Lord made a choyce which of the two should die, or be reprieved, or delivered from death, for the lot is at his disposall, Pro. 16. 33. Of which two the one is conceived to be a type of Christ his immortall Deitie; the other of his mortall humanity; or the one of his death, the o∣ther of his living againe by his resurrection.

V. 10. scape-gote] See Annot. on vers. 8.

to make an atonement] By confessing of sinne in the name of the people, and praying that God would transferre their guilt upon the goate, before he were sent away into the wildernesse. See vers. 21, 22.

V. 11. the bullock] Some reade the calfe, or heifer; but this was not that red heifer mentioned Numb. 19. for that was offered for the people without the Campe; this for the Priests upon the Altar within the Court of the Tabernacle.

V. 12. a censer] That is, a fire-pan, or persuming-dish, to hold coales for the burning of incense; the composition where∣of is set down, Exod. 30. 34, 35.

within the vaile] Into the Holy of holies.

V. 13. the cloud] That is, the vapour or smoak ascending from the perfume, to cover the Mercy-seat, that there might be no curious prying into divine secrets, Deut. 29. 29.

upon the Testimonie] That is, the Arke, where was laid the Law, the Testimonie of Gods covenant with his people, verse 13.

that he die not] As Nadab and Abihu did, by contempt, or neglect of those observances which God prescribed: Which sheweth that mans obedience must be ordered by the Majestie of the Authour, rather then the meanes of the matter which is prescribed, or prohibited. See Exod. 4. 24, 25.

V. 14. upon the Mercy-seat] The bloud was sprinkled upon the Mercy-seat, to shew that by the bloud of Christ Gods mer∣cie and justice were reconciled, and so his people saved from destroying indignation.

upon the Mercy-seat] Some reade, over against the Mercy-seat; or towards it; so that the bloud must not touch it.

Eastward] That is, with his face East-ward, towards the people; for the head of the Sanctuary stood West-ward. This signified, that as the Priest had need of this sacrifice as well as the people, vers. 6. and the people had a right in it, as well as the Priest, vers. 15.

V. 15. then shall he kill] This, though here mentioned, was done before Aarons entrance into the Holy of holies; (though after the killing of the bullock) for Aaron being to goe into it but once a yeare, Heb. 9. 7. was not to goe into it twice a day, though he were allowed entrance into it one day onely.

V. 16. for the holy place] The holy place was to be purged from the pollution of the people, though they came not into it; because they had their part or interest in the services there performed, which though offered unto God, by the Priest were most of thē presented as from, and for the people; Wherein appeareth the extreme pollution of sinne like that of leprosie, Chap. 13. which tainteth not onely the persons of sinners, but places also where∣to they have a reference, though it be not immediate.

V. 17. Tabernacle] That is, in the Holy place which was East-ward on this side of the Holy of holies where the High-priest onely was allowed to enter.

V. 18. unto the Altar] That is, the Altar of Incense.

V. 20. reconciling the Holy place] See Annot. on vers. 16.

V. 21. bead of the live-goate] The live-goate, or scape-goate was a type of Christ as well as that which was sacrificed; the sacrificed goate signified dying Christ; the scape-goate alive in the wildernesse, signified Christs deliverance from death, and living, as the separated goate, out of the communion of men, with whom he formerly conversed: See Annot. on vers. 8. 10. Yet some hold that this scape-goate was not to scape death, but to be killed and devoured by the wild beasts of the wilder∣nesse; and that the one goate signified our Saviours suffering in the Citie of Jerusalem, the other his sufferings out of it, by barbarous and brutish men. The Devil as Gods Ape, some∣times enjoyned his Priests this expiation; for Herodotus re∣ports, that the Egyptians were wont to heape up imprecations and curses upon the head of a sacrifice, selected for the purpose; that if any evill were impendent over them, or the Egyptians, it might be turned upon the head of the sacrifice: and then they cast it headlong into the River Nilus to be drowned; or sold it in the market to some Grecian, or profane person.

V. 23. leave them there] Those garments were peculiar for that dayes service, in the most Holy place; which done, they were not to be worne untill the like occasion returned, and then he was to put on the same, or the like.

V. 24. in the Holy place] In the Court of the Tabernacle, where was the Laver, Exod. 30. 18. Yet some conceive this washing was before he came forth into the Court of the Taber∣nacle, as the words of this verse doe seeme to import.

put on his garments] That is, his glorious garments proper to the High-priests: for now the proper office of expiation was past, and the rest of the day was allowed to be spent in more chearefull solemnitie.

V. 26. shall wash] To put away the ceremoniall impuritie or uncleannesse, which he contracted by touching the goate ce∣remonially laden with the guilt of the peoples sinne, and with the imprecations belonging to them.

V. 28. he that burneth] He to whom that service was com∣mitted; which was not performed by the Priests, but by ano∣ther upon their appointment.

V. 29. for ever] See Annot. on Exod. 12. 14.

seventh moneth] That is, as the Hebrewes call it, Tizri, an∣swering to our September.

upon the tenth day] The solemnitie began the ninth day at even; Chap. 23. 32. but the tenth day was most observable for the sacrifices of expiation, or atonement.

afflict your soules] Though the affection to, and fruition of sin be pleasant, the humiliation for it is very bitter; and an af∣fliction not of the body onely by fasting, Act. 27. vers. 9. but of the soule, by anguish and sorrow for sinne.

V. 31. a Sabbath] This day of solemne humiliation, where∣in they were to afflict their soules, vers. 29. Psal. 35. 13. by fasting and mourning, was to be observed as a Sabbath with cessation from all manner of worke, vers. 29.

V. 32. he shall anoint] It is not said who shall anoint; but it may be meant of God, by whose authority or command he was to be anointed; as the Priest is said to breake downe the house, Chap. 14. 45. which he doth but command to be broken downe, vers. 40. Or the High-priest in being, is to anoint his successour in that office, that he may serve in his fa∣thers stead, when he is dead.

V. 34. everlasting statue] See Annot. on Exod. 12. 14.

CHAP. XVII.

Vers. 3. THat killeth] Not for the common use of meat, but for the religious use of sacrifice; which though others could do as well as the Priest, (as Butchers and Cookes) yet since the doing thereof was the proper office of the Priest, none might usurp it, that was not of that function: and God would have good things done in a good manner; and hereby also he would prevent Idolatry, which would easily have crep•• in, if every one were left to his owne private way of Sacrifice, or serving of God.

V. 4. and bringeth it not] This is not onely a prohibition of the people from usurping of the Priests office, but a limitation of Sacrifices to the place expressely prescribed; yet by inspira∣tion from God, sometimes other places were used for such holy Oblations, as by Manoah, Judges 13. 19. by Samuel, 1 Sam. 7. 9. and Ch. 11. 15. and Ch. 16. 2. and by David, 2 Sam. 24. 18. and by Elias 1 King. 18. 23. Notwithstanding regu∣larly they were to bring their sacrifices unto the door of the Ta∣bernacle as a type of Christ, Hebr. 9. 11. but the antitype now exhibited, that type, and the limitation of locall liberty is abo∣lished; so that now a spirituall sacrifice offered in sincerity will be accepted every where, John 4. 21, 24. Malach. 1. 11.

Blood shall be] He shall be reputed as guilty, as worthy of death, as if he had killed a man, Isai. 66. 3. because the blood of the sacrifices was in equivalence the blood of man which was to be redeemed thereby, (as the water of the Well of Bethle∣hem is called the blood of those men, who hazarded their lives to breake through the host of the enemies to fetch it for Da∣vid, 2 Sam. 23. 17.) therefore the shedding of that blood other∣wise then God did warrant, was accounted as the shedding of mans blood.

cut off] He shall be punished by death, by the sentence of the Judge, if it be known; if it be secret, by the judgement of God: upon supposition of this sin, the Israelites prepared war against the

Reubenites, Josh▪ 22. 12. Some understand this cutting off to be the sentence of Excommunication, whereby the offender is put out of the society of Israel, and put into the state of an Hea∣then or Publicane, though the Jewes understand it ordinarily of an extraordinary death, by divine vengeance.

V. 5. open field] Before the tabernacle was built, they used to offer sacrifices abroad, sometimes in fields, sometimes on mountains, and in groaves; but they are now charged to bring them unto the door of the Tabernaele.

peace-offerings] The like is to be understood of sinne-offer∣ings, and whole-burnt-offerings, though they be not expressed as these be; which are not therefore particularly named, because they were more limited for these Oblations then for others; but lest they should take more liberty in these then in others; because they were most frequent, and were in part applied to feast the offerer; and in this precise caution for that which was more common, the whole-burnt-offering was the better secured from contemptible communities which might befall it, if it should be offered any where but in an holy place appointed for that purpose.

V. 7. unto Devils] Meaning whatsoever is not the true God, Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20. 2 Cor. 11. 15. Revel. 9. 20. but yet taken for a God, and worshipped as a God; The Hebrew word Sehhirim, or Segnirim, signifieth hairie, and goatish, of Sahhar or Sag••ar an haire, or hairie creature, or goat; by which may be meant those devils who appeared rough and hairie, as the Satyres, or Faunes, Esay 34. 14. or because the appa∣rition of such, through fear made the hair stand on end; as Job 4. 15.

after whom] For Idolatrie is spirituall whoredom, because of the Covenant betwixt God and his people, as betwixt an hus∣band and his wife; Hosea 2. 16, 18, 19. and the Covenant is broken on their part, when they, like Ephraim, joyne themselves to Idols, Hos 4. 17. See Annot. on Exod. 34. 15.

No more] Here it appeares that the Jewes were much ad∣dicted to Idolatry; and it is like they both learned it, and practised it in Egypt, Ezek. 23. 8.

V. 10. face against] That is, I will apparently declare my wrath, by taking vengeance on him, as Cha. 20. v. 3.

V. 11. in the blood] Because blood is the seat of the vitall spirits, from the purer part whereof the spirits are ingendred; without which they cannot continue, though the blood may con∣tinue in the body when the life is gone by stopping of the breath; besides other reasons there rendred, here is an especiall conside∣ration of the proprietie of blood of Atonement by sacrifice, Heb. 9. 22. whereby, being consecrated to God, it is separated from Common use.

V. 13. or of the strangers that sojourn] There was a stranger in blood, that is, none of their kindred; a stranger in habitation, that is, a Sojourner, rather then a dweller amongst them; and a stranger in Religion, a worshipper of a strange god, or of the true God in a strange manner to that which God prescribed: He that was a stranger in blood, might be no a stranger in religion; such were divers convert Proselytes, who were of the same faith and profession with the naturall Jewes; and these were to obey the same Laws with the Israelites, and beare the same punish∣ments which belonged to the violation of them. See ver. 8. 10.

cover it] Lest beasts should lick it up, and by taking delight in the sweetnesse of it, should become more cruell, either to their own, or to any other kinde.

V. 15. soule that eateth] The soule in proprietie of speech eateth not, but the body as animated by the soule. By the soule here is meant the person, the more excellent part being put for the whole; as in many other places of the Scripture. See An∣not. on Chap. 5. vers. 1.

V. 16. his iniquitie] That is, the punishment of his diso∣bedience in that behalfe; for there is such affinitie betwixt wic∣kednesse, and the reward due unto it, that one name is many times used for both.

CHAP. XVIII.

Vers. 3. DOings] Ye shall preserve your selves from the abominations following, which the Egyptians, and Canaanites used.

V. 4. judgements] judiciall lawes.

ordinances] Whether Moral, or Ceremoniall precepts.

V. 5. which if a man doe, he shall live] But ever since the fall he was disabled to doe what the Law required; therefore the failing of justification and salvation, by what is in a mans self, serveth 1. to shew how perfect our condition was before the fall: 2. what God might expect of us since we have fallen, in that we fell not by his, but by our own default: 3. to direct us whither to have recourse, viz. to Christ, from the Law, Gal. 3. 24. by whose merit and mediation we may be acquitted, when by the Law we are condemned.

I am the Lord] And therefore ye ought to serve me alone, as my people; this is often repeated, as vers. 4, 5, 6, 21, 30. to mind the people of Gods right of command, and power to punish; and to admonish men to marke and consider not so much what it is, as who it is, by whom any thing is commanded, or for∣bidden.

V. 6. None of you, &c.] Hebr. man, man. That is, not any man shall approach any that is neer of kin to him.

Neare of kin] As according to the degrees after mentioned.

uncover their nakednesse] by this phrase is sometimes meant, the laying open of secret faults, or infirmities; but here it signi∣fieth a literall uncovering of the body, for such familiarity with it as properly belongeth to lawfull marriage.

V. 8. fathers wife] That is, not thine own mother, but thy stepmother: of this incest you may see 1 Cor. 5. 1. it was Reu∣bens sin, Gen. 35. 22.

thy fathers nakednesse] That is, that which none but thy father may uncover: and it may be called the fathers nakednesse, be∣cause the husband and wife, though they be two persons, are by the bond of matrimonie but one flesh: So that any fleshly action towards the one, hath a guiltie offensivenesse towards the other.

V. 9. thy sister] By both parents, or by the mother onely; (for of▪ sisters by a stepmother order is set down ver. 11.) born in marriage, or out of marriage, (by fornication, as a bastard;) yet it was not generally so taken, for Thamar thought, that Da∣vid would have given her for a wife to Amnon, if he had made request for her unto his father, 2 Sam. 13. 13.

V. 10. thine own nakednesse] That is, so neer of kin unto thee, descending from thee in a right line, that besides thine own personall sinne and shame, thou wilt have so much more part and guilt in theirs, as they are more thine then others; so that their fault will be thine infamie, See Gen. 34. 30. and by such an act, as her nakednesse is uncovered, so thy naughtinesse may be discovered by an incestuous birth.

V. 14. approach] By this here is meant, the neerest degree of naked communion.

thine aunt] When thine uncle is dead; by the same reason that a man is forbidden the bed of his fathers brothers, or uncles wife, or aunt; a woman is forbidden the like neernesse to her aunts husband; for as in Logick, so in Divinitie, the difference of sexe varieth not the case so much, as to make it unlawfull in the one, and lawfull in the other; somewhat it doth, for where the Aunt is married by the Cousen or nephew, there a superior relation is brought under an inferior; but where the uncle marrieth his neece, there a superior is made head of an inferior, which is more decent; but that which here is most respected, is not so much the relation of a superior and inferiour, (for a mi∣stris might marry a servant of the same religion and tribe, as well as a maister might marry a maid-servant) but the neer∣nesse of blood, which is the same betwixt Aunt and nephew, as betwixt Uncle and Neece; so much the Hebrew phrase im∣ports, vers. 6. see the text and margin, and therefore it is as unlawfull for the father to marry his own daughter, as for the mother to marry her own sonne; yet of the marriage of the Uncle and Neece there are divers examples, as of Nachor with his neece Melcham, Abraham with Sarah his neece, (as is most probable) and Amram, the father of Moses, married his Aunt; Exod. 6. 20. but this was before this law was made; and for the Jewes, who at this day observe it not, it may be thought to be a part of their apostasie from true religion. By this prohi∣bition of marriage with the Aunt, some conceive the marriage with Cousen Germans is forbidden, because there is consangui∣nitie betwixt them, but onely affinity betwixt the Aunt and the husbands sonne; but the husband and wife being one flesh, Gen. 2. 24. this affinity may make more for prohibition of mar∣riage then any other; howsoever, it is safe to forbear what is doubtfull, and to keep aloof from what is unlawfull; especi∣ally the choice of lawfull marriages being large enough, with∣out the hazard of so great a sinne as Incest. If it be said, that this is a Leviticall law, which doth not oblige us under our christian condition; it may be answered, that the Jewes had allowance for neerer matches then other people, especially Chri∣stians; for among them a man might, or rather must marry his brothers wife (when he was dead) to raise up seed unto him; Deut. 25. 5. which in Christianity is condemned, Matth. 14. 3, 4. as well as marrying the fathers wife. 1 Cor. 5. 1. But what in this is forbidden to the Jewes, is much more forbidden to the Christians; who, having more latitude, and libertie of choice then they had, who were to marry, not onely with their own nation, but within their own tribe, and sometimes (as hath been said) two brothers must successively be husbands to one wife; are lesse capable of excuse, if in carnall concupiscence they transgresse these prohibitions: and in the generall, (since the gospel is the law of love and charity, not to one nation one∣ly, but all the world over) as far as consanguinity, or affinity will work in affection, without a new tye of matrimony, so far reacheth matrimoniall prohibition, and should there first begin, where the relations are so remote, that they have little, or no

operations of love; that, so charity might be more diffusive, and not so contracted to ones kindred, as it was among the Jews.

V. 15. sonnes wife] when he is dead, much lesse mayest thou doe it when he is alive.

V. 16. Brothers wife] Neither while he is alive, nor when he is dead; except in an especiall case, and upon an especiall warrant, Deut. 25. 5.

V. 18. to her sister] This is not to be understood onely of another naturall sister, as if a man might have two wives, so they were not such sisters; or two sisters one after another to wife, the latter upon the death of the former; for the marriage of the brothers wife is forbidden before, vers. 16. and by con∣sequence, a woman must not marry her sisters husband; and so two sisters are already forbidden to be married to one man, vers. 16. Wherefore it is most probable, that this is a prohibi∣tion of Polygamie: that is, of having more wives then one at once; and the reason sheweth it, that the one may not be a vexation to the other, which is like to fall out not onely betwixt natu∣rall sisters, as Leah and Rachell, Gen. 30. 1. 14. but betwixt those that are not of kinne; as betwixt Hannah, and Peninnah, 1 Sam. 1. 6. And for the word sister, in a generall acceptation it may be applied to any woman; as the word Brother, to any man, Gen. 19. 7. and it is to be noted, that it is sometimes ap∣plied to things, which in propriety of speech, come not under such a title or denomination; as the wings of the beast, Ezek. 1. 9. are said to touch a woman to ber sister, as the Hebrew phrase carrieth it.

V. 21. passe through] The children dedicated to the Idoll Molech, passe through two fires, made on each side their way to it, that by that passage they may be purged, and so prepared for a sacrifice to the Idoll: all but the head of this Idoll repre∣sented a man, and being made of brasse, and hollow, fire was put into it, and children put into the armes of it; wherein with the burning heat they were tormented to death, while their de∣luded parents danced about them, with the noise of Drums, and other loud Instruments, which might out-sound their lamen∣table cries. This Idoll was called sometimes Molech, and some∣times Moloch, Amos 5. 27. sometimes Melchom; all having a conformitie in sense and sound with Melech, a King: and this was the principall Idoll of the Ammonites, 1 King. 11. 7. and of their neighbours the Phoenicians, and from thence it came unto the Canaanites, called also Baal: compare 2 King. 23. 10. Jer. 19. 5. & Chap. 7. 31. & Chap. 32. 35.

profane the Name] That is, dishonour it by departing from God, to serve such an Idoll, in such an abominable manner. See Jer. 2. 7, 8. Rom. 2. 24.

V. 24. which I cast out before you] The sinnes of the Gen∣tiles which had not the Law in Tables of stone, were sinnes a∣gainst the Law of Nature, written in the fleshly tables of the heart; wherein their consciences might accuse them, Rom. 2. 14. and justifie God in his just judgements upon them.

V. 25. visit] I will punish the Land, where such incestuous marriages, and pollutions are acted and permitted.

vomiteth] He compareth the wicked to evill humours, and surfetting, which corrupt the stomach, and oppresse nature, and therefore must be cast out by vomit.

V. 26. stranger] Some take a stranger here, for a stranger in Nation, but not in Religion, which ingageth him to the same lawes and penalties with the native Hebrewes; but the sinnes here mentioned, were some of them so abominable, that they were to be punished with death in whomsoever. See An∣not, on Chap. 17. vers. 13. & Annot. on Chap. 20. vers. 2.

V. 28. spued out] Both for their wicked marriages, un∣naturall copulations; and for their Idolatry, or spirituall whore∣dome with Molech, and like abominations. See Levit. 20. vers. 3. 5.

V. 29. the soules] That is, the persons; See Annot. on Chap. 17. vers. 15.

out off] Either by the Civill sword, or by some plague, that God will send upon such wicked people. See Chap. 17. vers. 4.

CHAP. XIX.

Vers. 3. HIs mother, and] The mother is named first, be∣cause children being most familiar with their mo∣thers, are most apt to contemne them; and therefore to make them the more to reverence them, they are required to hearken to the words of their mother as to a law, Prov. 1. 8. but to the words of their father as to an instruction; the tie of obedience being for caution, made most strict, where disobedience was most like to breake out.

and keepe my Sabbaths] In the Decalogue or tenne Com∣mandements, the Commandement of the Sabbath is set before the Commandement of honouring of Parents; because that of the Sabbath is a duty of the first Table, and the Commande∣ment for obedience to parents is a dutie of the second Table; but here the order is first for obedience to parents, because they are charged with the observation of the Sabbath, both for themselves, and for their children, and servants, Exod. 20. vers. 10.

V. 4. molten gods] By which (by a figurative speech called Syneedoche) all sorts of Idols are forbidden; and it may be, the rather under this name, and notion, because of the golden Calfe which was a molten Image.

V. 6. the same day, and on the morrow] Of peace-offerings there are two sorts: the one is for impetration or obtainement of good, and for that there was no set time prescribed; for i•• is said, ye shall offer it at your owne will, and that was to be eaten the same day it was offered, and on the morrow: the other was for thankesgiving, and that was to be eaten the same day: See Annot. on Chap. 7. vers. 13.

V. 12. neither—profane] Not use it as a common name, without reverence, whereby it may come into contempt.

V. 13. not abide] Because he that worketh for hire, is com∣monly so poore, that he hath not provision for a day before hand.

V. 14. not curse] Not speake evill of the deafe, nor of the absent, who is as a deafe man to that which is spoken out of his hearing, as a deafe man to what is spoken in his presence is as one that is absent.

V. 14. before the blinde] Though men neither hear what we say, nor see what we doe; the awe of Gods omniscience, and of our owne conscience, must binde us to our good-behaviour towards them, not onely from open, but from secret injuries.

V. 15. person of the poore] That is, not so respect the poore in his povertie, as in pitie to him, to wrong the rich, or mighty; nor so feare or honour the mighty, as to comply with his op∣pression of the poore, against right and justice. See Exod. 23. vers. 3.

V. 16. stand against the bloud] By telling tales, which may inrage others to his ruine, Ezek. 22. 9. as by Doegs example is evident, 1 Sam. 22. 9. 18. Psal. 5. 2. 19. Or by consenting to the death of the innocent, or conspiring with the wicked to that purpose.

V. 17. in any wise rebuke] Hatred is forbidden, and re∣buke prescribed as contrary to it, and this according to the dealing of God himselfe with his deare children, Prov. 3. 12. Heb. 12. 16. therefore rebukes must not be given in hatred, or wrath, but in love; and when they are lovingly tendered, they must be kindly entertained.

V. 18. as thy selfe] Which requireth a conformitie in qua∣litie, not a correspendence of equalitie, as Joh. 17. 21. the love to another must be like in kind, for sinceritie, without deceit, 1 Joh. 3. 18. and for efficacie, without defect; when we have opportunitie to doe others good, or to save them from hurt.

V. 19. divers kind] The reason of this was; that the order of nature, in the distinct kinds of creatures, might be preserved; and with this there was implied an instruction against mixtures of Religion; as the prohibition of mingling of seed of severall sorts, and the wearing of a Linsey-woolsey garment, in this verse, was a document or lesson of simplicitie, or sinceritie, a∣gainst double-dealing. Object. But the Jewes had many Mules, which proceed from the mixture of an Horse and an Asse, and therefore it is like, they observed not this rule: Answ. There are, that doe affirme, that Mules, are male and female, and doe ingender in their own kind; but if they doe not, they might be stored with Mules, in Faires, and Markets, Ezek. 27. 14.

V. 20. because she was not free] Freedome was a great pri∣viledge, as bondage a grievous pressure; but note that privi∣ledges doe more oblige, and more strictly binde men to their good-behaviour; and binde them over to severer punishment, if they breake them; as unto death, if the woman were not bound, but free, Deut. 22. 23.

V. 23. as uncircumcised] As those Nations, which were un∣circumcised; that is, legally uncleane.

three yeeres] Whether this was for a naturall reason, because the fruits of a new plantation were weake, and wa∣terish; or for some mysticall cause, it is uncertaine: but cer∣tainly God had power, to make his allowance, or restraint of fruits, as well as of other creatures, Levit. 11. whereby the ap∣petite was to be curbed, and the people enured to forbeare lawfull things, that they might be the further estranged from things unlawfull: and withall the fruits in the fourth yeare coming to more maturitie and perfection, were the fitter to be offered up unto God, who is alwayes worthy to be served with the best.

V. 24. all the fruit] Beside the first-fruits, which were given to the Priests, and the common Tithes given to the Levites, and the tithes of tithes which the Levites gave to the Priests; there were two sorts of tithes enjoyned the Jews: First, the yearely Tithes mentioned Deut. 12. 12. 17. & Chap. 14. 22. and of these there was an holy feast made at Jerusalem, Deut. 12. 14. at which the Levites, Orphans and Widows were to be, and their dome∣sticks,

and friends might be present; and among these Tithes were reckoned these fruits of the fourth yeare here mentioned. Secondly, those that were set apart every third yeare, as is pre∣scribed, Deut. 14, 28. & Chap. 26. 12. and these were onely to feast the Levites, and the poore widowes, and orphans, and needy strangers; and these were not eaten at Jerusalem (as the former) but by every one in his owne Citie, Deut. 14. 28.

V. 25. that it may yeeld unto you the increase] The way to be rich is to obey Gods command, though for the present it may seeme to tend to povertie; as to give a portion to seven, and also to eight, Eccles. 11. 2. that is, to many; though no more be to be expected of them, then by casting bread upon the waters, as in the precedent verse, to give plentifully, Luk. 16. 38. which in a way of charitie is not a casting away, but a sowing, which will be reaped in a plentifull increase as at the harvest, 2 Cor. 9. 6. to pay tithes freely, is more profitable for the giver, then for the receiver, Mal. 3. 10. to cease from traffique, or questuous com∣merce upon the Sabbath, though worldlings account the Sab∣bath a great interruption to their profit, and cry out of it, as if on that day the Sunne proceeded a slower pace then on others, Amos 8. 5. For to those that conscionably keepe that day, it is a day, not onely of glory to God, but of benefit to themselves; and that not onely spirituall to their soules, but also temporall in their estates; which, (if they religiously observe that day in the Sanctuary, and in their Families,) are like to prosper the better all the weeke after: so though the forbearing of the first three yeeres fruit seeme to be matter of damage, by Gods blessing upon their obedience, it shall turne to their advantage.

V. 26. nor observe] Superstitiously; as those do, who account some dayes lucky, some unlucky: see Annot. on Gen. 1. 14.

V. 27. not round the corners] The word round, in the Ori∣ginall, signifies such a rounding as may be without cutting, a rounding in generall, which some take to be a compassing the head with a Garland, as was in use among them that celebra∣ted the Feasts of Bacchus; and the word Corners, in the Origi∣nall, is in the Singular number; and being so, it may note some singular cutting of one corner of the head round, in the manner of a circle (as the Egyptians, it may be, had their crownes shaven, as now is in use with the Popish-priests) or else in the manner of an halfe-Moone. Or taking the Singular number for the Plurall, the prohibition may be meant, as some conceive, of crisping, or curling round the haire in some cor∣ners of the head; or cutting off the longest of the haire, to offer tuffs, or locks of it as a devoted oblation to Idols, as many heathens did, making the bare place round, with a superstitious conceit of a round figure as most pleasing to God, and most like God, whom some Philosophers defining, said, God is a Circle, whose Center is every where, and his Circumference no where: or of cutting the haire, as the Egyptian Priests did, who worshipped the Idols Anubis and Isis, shaving round their heads, and the haire of their eye-browes; or of cutting round the haire in mourning, to which may be applied, Isa. 15. 2. & Jer. 48. 37. which the Egyptians required even of their wo∣men, when their Idolized Oxe, called Apis, died. But hereby was not forbidden to them, much lesse to Christian men, to weare the haire in a moderate measure, betwixt shaving of the head, and nourishing the locks, Ezek. 44. 20. See 1 Cor. 11. 14.

V. 27. Of the beard] Because a decent growth of the beard, is a signe of manhood, and a remarkable difference of the male, from the female sexe: and this was forbidden to be done in that superstitious manner which heathens used, who conse∣crated to their gods not onely their locks, but their beards also; especially the first doune of it. Plutarch. in Thesee, & Sueton. in Nerone. 1. 12.

V. 28. nor print any markes] That is, you shall not make or receive any impression upon your flesh, or skinne, as tokens of Idolatry, or superstition: See Deut. 14. 1. 1 King. 18. 2••. Jer. 16. 6.

V. 30. and reverence Sanctuary] Or, feare my Sanctuary. The Sabbath is not to be profaned, because it is Gods holy day; nor the Sanctuary, because it is the place of his especiall pre∣sence, Gen. 28. vers. 16, 17. & Eccles. 5. 1. Some of the He∣brewes expound it thus; that though every place where prayer was made, and the law taught, were to be reverenced, yet especially was Jerusalem, because the Sanctuary was there; whence they gather that a dead man ought not to abide there all night, nor the bones of a dead man to be carried through it. But through both Sabbath and Sanctuary were to be used with reverence, the Sabbath was first and chiefly to be regarded; for there was a Sabbath before the Sanctuary was made; and for the keeping of the Sabbath holy, there was, and is an ex∣presse precept in the Decalogue, not so for the Sanctuary. 3. The holinesse of the Sanctuary is gone, and the Sanctuary it selfe; therefore now in every place God will accept of a sincere ser∣vice, Joh. 4. 21, 23, 24. of every one, 1 Tim. 2. 8. It was there∣fore an absurd superstition in the one, and profanenesse in the other, when the Sanctuary, the place of worship was held in so great reverence by many of later times, that they would not come into it without demonstration, or ostentation of de∣votion, and reverence; especially in their approaches to the Altar, (as they Jewishly, or Popishly called the Lords Table) when they allowed carnall recreations on the Sabbath day, and those of that sort, whereof there is question at least, whether they were lawfull any day.

V. 32. rise up] In token of reverence. See Chap. 23. 15. Gen. 31. 35.

V. 34. as one borne among you] That is, if he be not of the Canaanites, who were to be destroyed; but a Proselyte; that is, a circumcised convert, professing the Religion of the He∣brewes.

V. 35. mete-yard] Or line, for the measuring of ground. The Hebrewes say, there was injustice in the mete-yard, when a man measured ground for one in faire weather, for another in foule; for in rainy weather it was longer, and in faire weather shorter: which may be true if the Line were of leather, or of such matter as the string of a Watch: but the ordinary lines, ropes, or cords of haire, or hempe, or flaxe, flagge more in dry weather, and so are longer then in wet.

in weight] Wherein, (as some of the Hebrewes say) not onely he offended that used an unjust weight and ballance, but he also that had them at home, though he used them not; per∣haps, because having them by him, he might sometimes be tempted to make ill use of them; at least it argued too little zeale against injustice in him who would keepe them neere him, when with detestation he should cast them from him, as the monuments, and inticements to Idolatry, Isa. 30, 22.

measure] There might be a two-fold unrighteousnesse in mea∣sure; the one when it was not of a just capacitie, the other when it was so filled with liquid things, by pouring them out with an high hand, that there was much froth in stead of substantiall liquor; which after a while would shrinke, and so the want of due measure would be manifest.

V. 36. Ephan, and a just Hin] Of the Ephah, see Exod. 16. 36. and of the Hin, see Exod. 29. 40.

CHAP. XX.

Vers. 2. STrangers] In faults and penalties for ceremoniall matters. By strangers are to be understood Prose∣lytes, or Converts; as Chap. 17. vers. 15. but for morall, and capitall crimes and punishments, (especially such as was the service of Molech) the word Stranger, might comprehend all Aliens from the Common-weale of Israel, whether Converts or no.

Molech] By Molech here are meant all kinde of Idols; of Molech in particular, see Annot. on Chap. 18. vers. 21.

V. 3. defile my Sanctuary] Though Molech was not ho∣noured either in the Tabernacle, or Temple, which were the Sanctuaries of the Lord; the former in Moses time, the latter from Solomons time; yet his Sanctuary was defiled, and de∣famed, when the people of his Covenant rejecting that, revol∣ted to Idolatry; or with that, did exercise Idolatry in other places, and then came with polluted hearts and hands, to wor∣ship in his Sanctuary: as Jer. 7. 9, 10. And so for the like rea∣sons his Name is said to be profaned. See Annot. on Chap. 18. vers. 21.

V. 4. bide their eyes] Though the people be negligent in their dutie, to defend Gods right, yet he will not suffer wicked∣nesse to goe unpunished: or if men know it not, or could not legally convince the offender, by evident proofes, God himselfe will both finde him out, and cut him off.

V. 5. against his family] By family in the generall, may be meant any one of the same Nation; as neighbour in the ninth Commandement is meant not onely he that dwels nigh us, but any one with whom we have to doe: or more particularly, his kindred, who either by conformitie to his practise, or conni∣vence at his sinne, might contract to themselves a participation of guilt.

cut him off] By some divine vengeance, if the hand of man, by course of justice, doe not avenge the quarrell of my Cove∣nant, by putting him to death.

V. 8. will sanctifie you] In the precedent verse, they are commanded to sanctifie themselves so farre, as by using out∣ward meanes and helps they may become good, and doe good, and shunue sinne; but it is God that worketh the inherent ho∣linesse of the heart, and outwardly sanctifieth, and separateth them by holy observations from other people, vers. 24. 26. & Chap. 22. vers. 9.

V. 9. that curseth] By cursing is meant all manner of re∣viling, or reproaching of naturall parents. See Exod. 21. v. 17.

put to death] It is like, by stoning, as Deut. 21. vers. 20, 21. which punishment, for more reproach, was, as some observe, in∣flicted on them stripped of their clothing.

his bloud shall be upon him] That is, the guilt of his owne

bloud, which, but for his sinne, would not have beene shed in this case.

V. 10. the adulterer and the adultresse shall surely be put to death] Both are faulty in the sinne, therefore both must fall by the punishment, which was equall, though the sinne were unequall; for in some respects the man might be the greater sinner, as if he acted the Devils part to tempt the woman; and in this respect the womans sinne might be the greater, because by adultery she might steale in a falle heire to the estate of her husband; and because it was neither lawfull, nor tolerated for one woman to have the use of many men, as it was for a time tolerated for one man to have the use of many women: yet which so ever sinned least deserved death; and there was not so much severitie in inflicting death upon that degree, as mercy in laying no more weight of punishment upon the greater guilt.

V. 11. fathers nakednesse] See Annot. on Chap. 18. v. 8.

V. 14. it is wickednesse] That is, an execrable and detesta∣ble degree of wickednesse.

V. 16. and the beast] Though beasts cannot commit sinne, (because the law of holinesse is not given to them) yet such is Gods hatred against it, that he punisheth the appurtenances un∣to it, to make it as odious unto men, as it is to himselfe; and to take away the memoriall of so abominable a villany, the of∣fender and his partner in that impuritie must be taken away by fire, that nothing may remaine of them.

V. 17. in the ••ight] That others may see, and feare, what the guiltie doe feele; which is the chiefe end of such open and exemplary punishments.

se•• her] The sense of seeing in regard of the excellency, and certaintie of it, is put many times for other senses; as Exod. 20. 18. Rev. 1. 12. for hearing, and here for touching.

V. 18. in her sicknesse] That is, in her monethly infirmitie.

fountaine] Or, issue. For of the same thing, the phrase is so varied, Mark. 5. 29. Luk. 8. 44.

both] This seemes to be too severe a sentence, if such a thing were done of ignorance; therefore it is probable, this punish∣ment was the reward of a witting and willing transgression.

cut off] See Annot. on vers. 5.

V. 19. beare their iniquitie] When God will not beare with them, but bringeth the reward of their sin upon them.

V. 20. childlesse] Either their lives were to be cut off before they became parents, by the severitie of this Decree, or God would not blesse their bed with successefull conception: Or, if they had children, they should out-live them, and die childlesse, vers. 21. and if their children lived, they should be reputed as bastards, and not numbred among the Israelites.

CHAP. XXI.

Vers. 1. DEfiled] It is considerable; first, how this unclean∣nesse was contracted, viz. by touching the dead, lamenting, or being at their buriall, or within the place, or Tent, where any lay dead; by which was contracted a cere∣moniall uncleannesse for seven dayes, Numb. 19. 14. 16. Se∣condly, why the Priests were prohibited this approach with re∣ference to the dead; and that was upon reasons, partly generall, belonging to all the religious, as to professe their faith and hope of the resurrection of the dead, 1 Thes. 4. 13. and partly par∣ticular, for especiall admonition of puritie to the Priests as be∣ing types of Christ, and by neerer and more frequent com∣munion with God professing more godlinesse then other men.

for the dead] Heb. for the soule. The soule is put by a Sy∣necdoche, (of the part for the whole man) and by a Meto∣nymie, one part for another, the soule for the body; so also, vers. 11. See Chap. 17. vers. 15.

V. 3. virgine] For if she were married she was of another Family, and to be buried, and mourned for by her kindred of that family; but the Priest was permitted to mourn for his next kindred onely, and of his kindred for onely sixe of both Sexes, viz. his father, and mother, for his sonne, and his daughter, his brother, and sister if she were a virgin, els not; the wife is not mentioned; yet since none of these is so neere as the wife, (for man and wife are one flesh) she is to be conceived as virtually included, or reasonably presupposed in the naming of the rest: and whereas Ezekiel is forbidden to mourn for his wife, Chap. 24. 16, 17, 18. it seemes by the expresse prohibition, to be an ex∣traordinary exception, from an ordinary rule, or practise. And whereas Eleazar and Ithamar were forbidden to lament the death of Nadab and Abihu their brethren, Chap. 10. 6. the rea∣son is, because they died as malefactors, by divine vengeance, in which respect their mourning for them would have been a kind of murmuring against God himselfe; besides, if they had defi∣led themselves, the service of God must have beene intermitted longer then was meet for their sakes, there being no other at that time to performe service in that kinde.

V. 4. being a chiefe man] The preeminence of his place and calling, must exempt him from the common condition of the people. The words are also rendred for a chiefe man, and then the meaning is, that though a chiefe man die, he may not ac∣company his body to buriall.

V. 5. nor shave the corner] See Annot. on Chap. 19. vers. 27. 28.

V. 6. the bread] The shew-bread, or meat-offerings; or all the food that came, by way of Oblation, to the Priests his ser∣vants, might be called bread; for in Scripture, whatsoever ser∣veth for mans sustenance, is often so called; See vers. 17. 21.

therefore] Holinesse is pressed upon the Priests in especiall manner, because they must both by doctrine, and example, worke upon the people to be holy also; and if they be profane, their scandalous lives bring contempt on the name, and service of God, as if they were profane or common things.

holy] Hebr. holinesse in the abstract; importing an extraor∣dinary degree of holinesse; as if they should not be carnall at all, but meere spirituall, all holy, even as holinesse it self.

V. 8. sanctifie him] The sense of these words is varied with reference to the person, to whom they were spoken; if to Moses, the meaning may be, that he was to take care of their holy car∣riage, as much as in him lay; if to the people, the meaning is, that their opinion of them, and behaviour towards them should be such, as hath a savour of holy reverence with respect of their calling, in reference to God.

V. 9. burnt] Burning was the severest kinde of death: to this the Priests daughter was doomed when others were not, for fornication only, to die at all; Exod. 22. 16, 17. now since this penalty was not imposed with any especiall respect to age or sexe, it is like, the Priests wife or son, if guilty of the same sinne, was to be punished in like sort, because of the dishonour done to the Priesthood by their meanes; for which cause the conni∣vence, or indulgence of old Eli to his wicked sons was the more displeasing to God.

V. 10. High-priest] The High-priest might not mourn for the dead, though of his neerest kindred; in this he was differenced from the inferiour Priests; as also, first, in that they ministred daily, he but on the solemn day of expiation; Secondly, the holy anointing oyle was poured on his head, Chap. 8. vers. 11. the rest were but sprinkled, and that not with pure oyle, but with oyle mingled with blood, vers. 30. Thirdly, he had eight holy garments, they not so many, nor any so glorious as some of his. The High Priests refraining from mourning, and funeralls, was apishly followed by the Devils priests. Gell. lib. 10. cap. 15. Noct. Attic.

uncover his head] See Annot. on Chap. 10. 16.

V. 11. go into] He shall not go into the house where any dead body is.

for his father, or for his mother] Though out of naturall af∣fection he may be sorry for them, he must not by any externall token of mourning professe it, no, not so much as by his presence at their funerall; because he was to be observed, or noted, rather for qualifications of grace and holinesse, then for the affections of flesh and blood.

V. 12. prophane my sanctuary] Either by forsaking the San∣ctuary for a ceremoniall or immoderate mourning, or by staying from the Sanctuary for a ceremoniall uncleannesse, or by coming to it again before the time of cleansing, prescribed, be ex∣pired.

crown] By this crown may be understood, either the Golden plate put upon the Mytre, Exod. 29. 6. or the oyl, called by the same name, which served for separation from others, and for prelation above them, especially in reference to typicall repre∣sentation of Christs royall Priesthood.

V. 13. in her virginity] The High Priests wife was there∣fore to be so pure, because she was a type of the Church, 2 Cor. 11. 2. Rev. 14. 4. as the High Priest her husband was of Christ.

V. 14. a widow] In this the marriage of the High Priest (for in this particular the prohibition is not given to inferiour Priests) was more precise, then the ministers of the Gospel need to be; but in the other exceptions, there is a morall reason for them, which was not peculiar to the Priesthood, but belongeth to modesty, honesty, and decency of the Evangelicall ministery.

of his own people] Whereby, though it be meant, that usually the Levites should marry within their owne tribes, as the rest did; yet because they had no separate portion of the land of Canaan by themselves, as the other tribes had, but were in a manner mingled among them by their dwellings; this restraint of marriage was not so strictly observed among them, but that they might sometimes marry with daughters that were not of their own tribe; as Jehoiada married Jehoshabeath the daugh∣ter of Jehoram king of Judah. 2 Chr. 22. 11.

V. 15. prophane his seed] Making them unfit for the holy Priesthood, by marrying any unchast, or defamed woman; that upholding the holinesse, and purity of his Priesthood, he may breed the more reverence in the people, to the religion and wor∣ship, wherein he was a principall and most eminent agent: and therefore he was not to marry a woman eitheir corrupted by whoredom, or defamed by report; no, nor an honest widow,

(but a virgin only) unlesse her deceased husband were a Priest, Ezek. 44. 22. nor a woman divorced for what cause soever.

V. 17. any blemish] For as the sacrifice by death was a type of Christ, and therefore must be without blemish; Exod. 12. 5. Levit. 22. 19. 1 Pet. 1. 19. so the Priest by oblation was a type of Christs free-offering up of himself, and therefore he was to be without blemish also: And now though such blemishes do not disable men from the ministery of the Gospel, such remark∣able deformities as apparently procure contempt, should discou∣rage any from undertaking that calling; especially when they are to be set up to the publike view, and there withall to disdain; whereby the ministery is neither so awfull or fruitfull as by an∣other it might be: but that which in the Evangelicall ministery is most liable to exception, is such blemishes in the minde, or manners, as make them unable to be teachers, unfit to be exam∣ples to their flocks, as is required, 1 Pet. 5. 2, 3.

bread] By which is meant all Oblations allowed for food, e∣specially the Shew-bread, which the inferiour Priests every sab∣bath, brought new, and set upon the table of the Shew-bread, and took away the old. See vers. 6.

V. 18. flat nose] The originall word Bharum in the radicall sense of it, signifieth rather cut off, then depressed or flat.

V. 22. he shall eat] Though the blemished Priest may not offer, he may eat of the offerings; because eating was no type of Christs person, or his actions: in not being allowed to offer, hee was in worse condition then other Priests; in being al∣lowed to eate, he was in a better state then they that were unclean, for they might not. chap. 22. vers. 3.

both of the most holy] There was a difference, and kinde of pre∣eminence in things dedicated to God; but if they were to be eaten, he was to have his part, how holy soever they were.

V. 23. nor come nigh] The altar was without the Taberna∣cle, and by the door of it, he that had a blemish might not come so farre as to the Altar, much lesse might he come into the San∣ctuary, or doe any Priestly office there, though by birth he were of the Priestly kindred.

CHAP. XXII.

Vers. 2. SEparate themselves] Meaning, that the Priests ab∣staine from eating holy things, as long as themselves are polluted; which requires a separation from them for a cer∣tain time, untill they be cleansed. See vers. 4.

V. 3. goeth unto] That is, to eat thereof.

from my presence] Hebr. from my face; From me, or by me; so that he shall not live in my sight, nor have a being as he hath had.

V. 4. What man soever] the Hebrew is, man, man; That is, any man, this or that, if he may be called man, or be of mankind; and so it extends to women also, who had no more priviledge of ••ating holy things in a condition of uncleannesse then men had.

that is unclean] By touching any dead thing, or being at the buriall of any dead body.

or a man whose] That man shall be unclean: not he that touch∣eth him; though touching other unclean things, do cause a ce∣remoniall uncleannesse.

V. 6. The soul] That is, by an ordinary Syneedoche, the person; the better part being put for the whole. See Annot. on chap. 21. vers. 1.

V. 10. no stranger] That is, not a Priest, or of the family of the Priests, though living in the same house, for some∣times in one house there may bee two families; and herein there is difference between the portion of the Priests, and of the people, though in the same sacrifice, that the Priests portion is to be eaten only by them of his family, but the portion which belonged to him who brought the offering, might be imparted to any Hebrews, if they were not debarred from a part by some legall uncleannesse.

V. 11. he shall eate] He that is but a Sojourner, or Guest, may not eate of the holy things; nor he that is hired by the day, for such an hired servant is meant, vers. 10. but the bought ser∣vant, and he that was born in his house, as constant persons in the Priests family, might eat thereof.

V. 12. stranger] See Annot. on vers. 10.

she may not eate] But the Priests wife may eate, as in the right of her husband, being with him one flesh by the bond of mar∣riage.

V. 14. fift part] That is, he shall repay the principall, and a fift part over and above, as a forfeiture for the offence, and a caveat against the like in future time: see Chap. 5. 15. & 16. And this satisfaction was to be made to the Sanctuary, if the wrong were in any thing belonging to it, and to the Priest, if it were in that which was his peculiar portion.

V. 16. or suffer them] Or load themselves with the iniqui∣tie of trespasse in their eating what they should not.

V. 18. strangers] That is, Proselytes, or Converts to the Religion of the Hebrewes.

V. 19. a male] The whole burnt-offering was to be onely of the male kinde, Chap. 1. 10. the peace-offering, Chap. 3. 1. and sinne-offering might be of the females, Chap. 4. 32. & Chap. 5. 6.

V. 23. but for a vow] The lesser blemishes, as the lack of a tayl, (which in stinted sacrifices was not to be wanting, Exod. 29. 22. Levit. 8. 25. Levit. 9. 19. and the like may be said of the eares) did not hinder the acceptation of a free-will-offering; but that which was offered by vow, was to be perfect, as that which was required by obligation of the law; which was to minde the offerer of the perfection of Christ, of whom the sacrifice was a figure; and of that perfection which every one was to presse after, as in imitation of him. Some take this exception to be onely of such blemishes, as were either exces∣sive or defective in quantitie, for length or shortnesse, for greatnesse or smalnesse; but if there were an excesse on defect in the number of parts, as if a sheepe had more or fewer then foure legges, it was to be rejected as monstrously mis-shapen. And there be some who take this free-will-offering for a gift. for the use of the Priest, not to be sacrificed unto God; nor so tendered, as to be turned into money to buy somewhat which is fit to be presented in sacrifice to God. If that which was of∣fered were in its owne kinde fit to be rejected.

V. 25. strangers hand] The sacrifices of God must be offer∣ed, and are accepted without respect of any person, but his whom they typi••ie, Jesus Christ; therefore a blemished sacrifice will not serve, or be received from an Israelite, or from a Prose∣lyte; but they might receive money from strangers, whether in Nation or Religion, which might be converted to some ser∣vice of the Sanctuary, whether for sacrifice or otherwise; Jo∣sephus lib. 2. of the Warres of the Jewes, Chap. 17. But no un∣circumcised person might by himself present any thing; though in it selfe perfect, to be offered to God.

V. 27. seven dayes] See Annot. on Exod. 22. 30.

V. 28. in one day] By this, as by the ordinance against eat∣ing bloud, God meant to admonish his people of mercy, and to restraine them from crueltie.

V. 30. leave none] See Annot. on Chap. 7. vers. 15.

V. 32. profane my holy Name] By bringing it into contempt with the Nations, by your profane and corrupt manners: See Annot. on Chap. 18. vers. 21.

which hallow you] Who give you holy Laws to live by, and the grace you have to live according to those Laws.

CHAP. XXIII.

Vers. 2. HOly convocations] Called and met together for an holy businesse; for hearing of the Law, and for putting up prayers, and giving pray••es to God.

V. 3. Sabbath of rest] Heb. rest of rest.

no worke] Worke in the generall is forbidden on the Sab∣bath, and in particular the dressing of meat on the Sabbath is forbidden; and the like restraint is partly exprest, and partly understood of the day of expiation. But for other festivals, worke in generall is not forbidden, but servile worke; that is, worke of a mans worldly calling, wherein servants chiefly, though not onely, were employed.

in all your dwellings] The observation of the Sabbath was not onely in the Sanctuary, as other Feasts were, but in private habitations, tents, or houses, as other Feasts were not: for that purpose there were built divers Synagogues, not onely in Je∣rusalem, but in divers other Cities, Act. 15. 21.

V. 4. seasons] The Sabbath was kept every weeke, and the other Convocations but once a yeare.

V. 5. first moneth] The moneth Nisan, which answereth to part of March, and part of Aprill; which was made the be∣ginning of the moneths, Exod. 12. vers. 2. for Ecclesiasticall ac∣count, though for Civill matters the yeare was reckoned from Tizri, which answereth to September.

at even] The feast of unleavened bread began with the Passe∣over, on the fourteenth day of the moneth, but at the second of the two evenings (whereof see Annot. on Exod. 12. 6.) which was the beginning of the fifteenth day, and continued seven dayes, during which time, no bread but unleavened was to be eaten.

V. 7. servile worke] Or bodily labour, saving about that which every one must eate, Exod. 12. 16.

V. 8. seventh day] The first day of the feast, and the seventh were to be kept holy; in the rest they might worke, unlesse the Sabbath fell on any of them; yet all of them had the same num∣ber of sacrifices, above the ordinary preparation of every day. See Numb. 28. 24.

V. 10. When ye be come] It appeareth hereby, that though these lawes were ordained in the Desert, they were not gene∣rally and punctually to be observed there, (though some of them were, as that of the Sabbath) but in the Land of Canaan.

harvest] That is, Barley harvest, which is ripe about the end of March, and the beginning of Aprill, but especially a∣bout

Jericho, for there the corne is ripe sooner by fifteen dayes, then about Jerusalem, or any other part of the land of Ca∣naan: Joseph. Antiq. lib. 3. chap. 10.

a sheafe of] Hebr. an Omer. For before it was offered it was dryed, and threshed, and the graine separated from the chaffe, as Joseph. sheweth lib. 3. cap. 10. and punned or ground to meale, and that sifted, that onely the fine flowre might be offered; and so it might be measured in an Omer: and af∣ter this they were allowed to reape for themselves, which be∣fore they might not doe; at least they might not dresse any of the new corne for food, before this oblation were made. But since the word Omer, signifieth also an handfull, Deut. 24. 19. some would have it taken here for a sheafe, as vers. 14.

V. 11. on the morrow after the Sabbath] Not the weekely Sabbath, but the holy day of the feast of unleavened-bread, cal∣led a Sabbath, vers. 7. and the second day of the feast, which is the sixteenth day of the moneth Nisan; from which day were reckoned the fifty dayes ended at Pentecost, or Whitsontide, reckoning that second day inclusively. Pentecost, or Whitson∣tide was kept in memoriall, first of the Israelites coming out of Egypt, Deut. 16. 10, 12. secondly, of the Law given at Mount Sinai: thirdly, for gratefull acknowledgement of the fruitfulnesse of the Land of Canaan. Some make a mysticall al∣lusion hereof, to the giving of the Evangelicall law at Jeru∣salem in the feast of Pentecost, Act. 2. 1, 2, 3. and to the first fruits of the Christian converts, reaped by the Ministery of the Apostles, according to our Saviours saying, Joh. 4. 37, 38.

V. 12. an he lambe] At this feast were served in three courses of sacrifices; first, the continuall daily sacrifice: secondly, the septenary sacrifice offered every of the seven dayes: and thirdly, this offered with the first-fruits, prefiguring Christ who was the first-borne of every creature, Col. 1. 15. and the first-fruits of them that slept, 1 Cor. 15. 20. Col. 1. 18. and by whom these first-fruits were sanctified.

V. 13. two tenth deales] Which is the fifth part of an Ephah, or two Omers: see Annot. on Exod. 16. vers. 16. and there∣fore two or double to the usuall proportion of a lambe, Numb. 15. 4. because here was added another occasion of the ••acrifice, viz. a gratulation for the fruits of the earth, and therefore was the meale doubled, not the Lambe, because it came of the fruits of the earth, as the Lambe did not.

Hin] See Annot. on Exod. 29. 40.

V. 14. untill] Untill they have offered unto God, as to their Maker, and maintainer, a portion of his owne increase, as a tri∣bute, or chiefe rent, for that they have and hold under him; they were not to take any thing for their owne use.

V. 15. morrow after] See Annot. on vers. 11.

seven Sabbaths] That is, seven weeks; for that being the principall day in the week, carrieth the name of the whole weeke; (as the soule the chiefe part of man, stands for the whole man). So the Pharisee is to be understood, when he saith, he fasted twice a Sabbath, that is, twice a weeke, Luk. 18. 12. for twice a day he could not keepe a fast.

V. 17. two wave loaves] At the feast of Pentecost every family (as some conceive) was to bring two leavened loaves, as the first-fruits of their increase to the Priests, because it is said, they should bring them out of their habitations; but that not∣withstanding others take it that it would be too great a pro∣portion of bread for them, and that so many could not be wa∣ved by the Priest with the peace-offering, as is appointed, v. 20. therefore it is more probable that they were a common obla∣tion, made at the publique charge, and offered also in the name of all the people in covenant with God. Against this is objected, that they were to bring it out of their habitations, which imports a pluralitie; for two loaves were too few to come out of many habitations: to which it is answered, that it must be of the wheat of the land of Canaan, not of a foraine Countrey where they had no habitations; and yet it might be that this common charge might by course be so distributed among the people, that it might be rather accounted a common or ge∣nerall thing, then of particular cost or concernment of particu∣lar persons.

with leaven] Because the Priest should eate them, as Chap. 7. 13. and they should not be offered to the Lord upon the Altar; for no leaven was there presented. See Annot. on Chap. 2. vers. 11.

V. 18. seven lambs] To these in the feast of Pentecost were added other oblations, whereof see Num. 28. 27.

V. 20. wave them] See Annot. on Exod. 29. 24.

holy to the Lord] They were said to be holy to the Lord, be∣cause the Priest as his servant, should be maintained by the wages and allowance of his Lord and Master.

for the Priests] Wholly for the Priest, because being offered for the whole congregation, it was too little for every one to have a part, and no man in such a common interest, having right to challenge a singular portion to himselfe, all was as∣signed to the Priest; though in other peace offerings be had onely a part, Chap. 7. 32, 33.

V. 22. thou when thou reapest] The charge is intimated first in the plurall number, when ye; but presently changed to the singular number, thou: to direct every one to make a par∣ticular application of the generall to himselfe.

V. 24. seventh moneth] That is, about the end of Se∣ptember.

a Sabbath] Or an holy day, or solemne feast unto the Lord.

Trumpets] This was on the first day of the moneth Tizri, that is, of September; the first moneth for civill account: See Annot. on Chap. 25. vers. 3. And yet this seventh moneth, as if it had beene the Sabbath of moneths, as the weekely Sabbath was the seventh of dayes, was eminent for the multitude of solem∣nities above any other; for in that moneth was the feast of Trumpets, of Tabernacles, and the solemne Atonement or Expiation observed. This feast of Trumpets was kept, at least the first day of it (as it is received by tradition among the Jewes) in remembrance of Isaacs deliverance from slaughter, when his father was ready to offer him up in sacrifice, Gen. 22. 11, & 12. and it is called a memoriall of blowing of Trumpets, because it was in the beginning of that moneth, which had ma∣ny feasts in it, to which the people were to be called together by blowing of Trumpets; and for that the Trumpets were to sound at the oblation of the sacrifice on dayes of rejoycing, and other solemne dayes, especially in the New moone, Numb. 10. 10. Psal. 81. 3. and this joyfull noise was made, with a spe∣ciall memoriall of the yeere of Jubilee, which was begun in this moneth; and when it begun the solemnitie of it is supposed to be such, that the Trumpets were sounded not at Jerusalem onely where the sacrifices were offered, but throughout all the Cities of Israel. Some thinke it was called the feast of Trum∣pets, with reference to the Ram by which Isaac was ransomed from death; because some Trumpets were made of rams horns, Josh. 6. 20. Others say this feast beares the memoriall of the miraculous victorie over Jericho, at the Israelites first entrance into the Land of Canaan, when the wals of it fell downe at the sound of rams hornes, Josh. in the place fore mentioned.

V. 27. afflict your soules] By fasting, mourning in confessi∣on of sinne, and supplication for pardon: see Levit. 16. 29. This is thought to be the memoriall of the sinne about the golden Calfe, and of the pardon granted upon the repentance of the people.

V. 32. from Even to] That is, from Sunne setting, to Sunne setting; so was the old Sabbath and other feasts measured: in Christianity as the day is changed, by occasion of the resurre∣ction of Christ; so also is the time of the beginning of it changed from evening to morning, and that upon the same ground; for Christ rose not in the evening, but in the morning. Matth. 28. 1.

V. 34. Tabernacles] This feast was to be kept in gratefull memoriall of Gods providence, and protection of the Israelites in the wildernesse, where they had no houses, but moveable ha∣bitations, as Tabernacles, Tents, and Boothes, Winter and Summer, for fourtie yeares together, vers. 43. And it was insti∣tuted also, for thankesgiving to God for the fruits which the yeare before brought forth; not onely their corne, but the fruit of their vines and olives, and were all usually gathered at this time, to wit, in September, when this feast was cele∣brated, Deut. 16. 13, 14. See Exod. 23. 16. They that turne this History into Mystery make an allusion of it to Christ and to Christians; to Christ taking our tabernacle of flesh, Joh. 1. 14. to Christians, as they are pilgrims and strangers in the world, having no certaine habitation, Heb. 11. 13. but travel∣ling in this world toward heaven, as the Israelites in the wilder∣nesse towards Canaan, 2 Cor. 5. 1. See Zach. 14. 16, 19.

V. 36. on the eight day] The feast of Tabernacles consisted of seven dayes, vers. 34. yet when those were past, (though the formalitie of the feast were finished) the eighth day was kept with publique solemnitie, and it may be with so much the more, because untill that time twelve-moneth it was not to re∣turne; for that reason, (though in constitution it were but e∣quall with the first day) in observation it might exceed it, and so be called the great day of the feast, Joh. 7. 37. In this it is probable they had a gratefull remembrance of their peaceable settlement in the land of Canaan, after their many intricate and troublesome windings, and wandrings in the wildernesse.

V. 38. Besides the Sabbaths of the Lord] If other solemni∣ties were coincident with the Sabbath, the oblations belonging to the Sabbath did not excuse the cost of the concurrent festi∣vall; for the oblations belonging to it were to be performed, as if it had happened singly by it selfe.

beside your gifts, and beside all your vowes] No oblations that were voluntary, whether with vow, or without vow, would suf∣fice to discharge the cost of the sacrifice, due to the solemnitie of any speciall festivitie.

V. 43. boothes] Built of boughs, which in the generall were made of goodly trees, and thicke trees, vers. 40. fit for shelter and shadow against the weather: in particular they are named,

Palme-trees, and Willowes of the brook, in the same verse; which might be usefull to binde the boughs together: and in Nehemiah, there are mentioned branches of thick trees in ge∣nerall; and in speciall, Olive branches, and Myctle branches, Nehem. 8. 15. these were set upon the roofes of their houses, and in their courts, and in the courts of the House of God, and in the streets, Nehem. 8. vers. 16. their use was as hath been noted vers. 34. In this feast of Tabernacles they carried boughs in their hands, Joseph. Antiq. lib. 3. chap. 10. Among these feasts there is no mention of the feast of new moones; whereof see Numb. 28. 11. To all these in after times, were added, the feast of Purim, for remembrance of the deliverance of the Jews from the conspiracie of Haman, Esth. 9. vers. 17, 26, 28. and two more of lesse warrant, 1 Mac. 4. 56. & 2 Mac. 1. 18. These Boothes were not to be set up out of their Towns, or Cities, but out of their houses, in the streets, and in gardens; and some∣times they were placed on the tops of houses, as Nehem. 8. 16. and this feast of Tabernacles continued seven dayes, during all which time, they did not wholly forbeare all bodily labour, but spent the most of it in feasting and rejoycing.

CHAP. XXIIII.

Vers. 2. THat they bring] The Priests, and Levites were to doe the service of the Sanctuary, but the people were to beare the charge; since the ministration was not for the Ministers themselves, but for the people also: hence were their oblations, Exod. 23. 15. & Chap. 30. 13. and it is like the trea∣surie, Luk. 21. 1. was to receive the gifts and oblations of well disposed persons for the maintenance of the Temple, and for the sustenance of them that did service in it.

V. 3. vaile] Which vaile separated the Holiest of all (where was the Arke of the Testimony) from the Sanctuary; so it is without the Holy of Holies.

V. 5. bake] It seemeth by 1 Chron. 9. 32. & Chap. 23. 29. to be the service of the Cohathites (which was one of the fa∣milies of the Tribe of Levi) to bake the bread.

two tenths] That is, in measure two Omers; of which, see Annot. on Exod. 16. 16. and in weight every cake was thirteen pound and an halfe, allowing for every three ounces of flower, one ounce of water to temper it withall.

V. 6. two rowes, fixe on a row] They might be variously disposed either in longitude, one by another, or in altitude, one upon another; as in the Scheme in the Geneva Bible.

V. 7. on the bread for] Or, in stead of the bread; for it was burnt every Sabbath, when the bread was taken away.

memoriall] See Annot. on Gen. 9. 15, 16.

V. 8. Every Sabbath] That there may be the more store for the maintenance of the Priests, and that it be not too stale by staying too long unchanged; and the new that was brought, was, it is like, hot from the Oven, that it might not be too dry before the weeks end.

from the children of Israel] Front, It is like, being twelve, that they had one from every Tribe: Of the Levites eating the Shew-bread, see 1 Sam. 21.

everlasting Covenant] So perpetuall Statute, vers. 9. See Chap. 3. 17. & Numb. 19. 21.

V. 9. made by fire] The bread in this respect may be said to be holier then other oblations, because it is constantly and continually presented to God, and as in his presence, is called vers. 10. in Hebrew, the bread of faces. Quest. But how is it made by fire? Answ. It is not said, that it is made by fire, but it is compared with those that are made with fire; or they may be said to be offered with fire, because that which was laid upon them was burnt with fire, and that, it may be, with some re∣ference to them, in their stead.

V. 10. whose father was an Egyptian] When the Israelites came out of Egypt, there came with them a mixed multitude, Exod. 12. 38. whereof the greatest number of strangers were (no doubt) Egyptians, such a one by his fathers side, (though by his mothers side an Israelite) was the blasphemer. It is like his mother taught him to speake; his father, to blaspheme: that is the danger of mixed marriages; for children, like the con∣clusion of a Syllogisme follow the worser part.

V. 11. blasphemed] Heb. bored through. For he that is so minded, would both bore his name, and gore his person if he could.

V. 12. that the minde] Because the punishment for the blasphemer of God in particular, was not yet appointed; Mo∣ses might have put him to death by vertue of the law against cursing father or mother, Exod 21. 17. but he thought that too light, and therefore consulted with God about it.

V. 14. lay their hands] To testifie their personall charge of the sinne upon him, and to expresse their desire, that the evill of punishment may light upon his head, who is guilty of the e∣vill of sinne; but on their own, if they in this accusation should by slander, and murder, take away first his innocencie, then his life.

V. 15. curseth] This seemes to be a more hainous sinne, then blasphemie fore-mentioned; betwixt which there may be this difference, that blasphemy may be any impeachment of the the divine honour, whether inconsiderately, or deliberately, whether with malice or without; but cursing implies an inte∣stine and deepe malignity: howsoever in this place they were both capitall to the offender.

beare ••is sinne] That is, shall be punished.

V. 16. stone him] Death was inflicted for the like offence against man; and God inflicts no more (though the sinne be infinitely more heinous) for blasphemie against himselfe; an example against partialitie to our selves, and too much severity in prosecution or punishment of those that offend us.

V. 19. so shall it be done] See Annot. on Exod. 21. 24.

V. 20. Breach for breach] Not according to every mans grudge, or desire of revenge; but as the Magistrate shall award the cause being heard.

V. 22. for the stranger] Though in ceremonials the stranger had neither priviledge in the use, nor prejudice by the omission of them, yet in capitall crimes, if they and the Israelites sinned alike, they must be punished alike.

CHAP. XXV.

Vers. 2. A Sabbath] That is, a rest from the toyle of tillage and culture, both of fields, and vineyards. Of the reasons of this, see Annot. on Exod. 23. vers. 11. This Law was dated at Sinai, for thence and then it was delivered, when Mo∣ses abode so long with God in the Mount; but it was not to be put in execution, untill they had beene sixe yeares in posses∣sion of the Land of Canaan: in the Sabbaticall yeare Deute∣ronomie was to be read unto the people, Deut. 31. 10, 11. He∣brew servants were to be released, Exod. 21. 2. debts were to be remitted, Deut. 15. 2. and the ground untilled; and what∣soever fruits it brought forth, they must not be gathered as any ones proper goods, but left to common use.

V. 3. Sixe yeares] The Jewes beginne the count of their Civill yeare in September, for then all their fruits were ga∣thered for the yeare following; the Sacred, which served for the Anniversary order of the festivals, and other Ecclesiasticall matters, was from the moneth Nisan, which answereth to part of March, and part of Aprill.

V. 5. owne accord] By reason of the corne that fell out of the eares the yeare past.

undressed] Heb. of thy separation. That is, which thou hast separated from thy selfe principally, and left free for com∣mon use, vers. 16. or which thou haddest wont in the sixe years to appropriate, or separate to thine owne use; or, (as some conceive, according to the Hebrew word, Nezirecha) because the fruits ungathered, make a shew or resemblance of the Na∣zarites, whose locks were worne long, without any cutting.

V. 6. the Sabbath] The rest of the Land; that is, that fruit which the Land bringeth forth in the yeare of her rest from the labour of the husband-man.

V. 8. seven Sabbaths of yeares] That is, fourtie nine yeares; and in the beginning of the fiftieth yeare was the Jubilee, so called, because the joyfull tydings of libertie were publikely proclaimed by the found of the Trumpet, or Cornet made of a Rams horne, at the end of the fourtie ninth yeare, for the re∣lease of men from servitude, debts, mortgage, and the restitu∣tion of estates to the first owners, from whom in the former yeares they had been alienated. During this whole yeare there was neither sowing nor reaping, and when it was expired, the next yeare, which was fiftie one, began the reckoning for the succeeding Jubile.

V. 9. the tenth day of the seventh moneth] The Jewes antedate the beginning of the Jubile ten dayes sooner, but if the Trum∣pet were not founded till the tenth day, it is like the solemnity began not till then; and the day of expiation led the way to the Jubile succeeding, and in reference thereto, it might minde the people of sowing in teares, before reaping in joy, Psal. 126. 5. and of a disposition to pardon their offending brethren, as they expect pardon for themselves in the day of expiation.

day of atonement] That is, the day of reconciliation with God, which was celebrated on the tenth day of the seventh month.

V. 10. inhabitants] Which were in bondage.

a Jubile unto you] Some take the word from Jubal the first inventour of instruments of musicke; because it was a yeer of rejoycing; but the more received etymology is from Jobel, which signifieth a ram, because the Jubile was proclaimed in the townes and cities of Israel with the sound of trumpets made of rams hornes. The first Mosaicall Jubile was about the yeere 2501.

his possession] Of immoveable goods, as lands, and houses, which was no wrong to them that bought or took them before, because they were not put over from one to another without the condition of restitution (either expressed or implyed) in the

yeere of Jubile; and the price was proportionable, more or lesse, according to the distance, or neernesse of the yeare of re∣lease; and this God ordained, partly for restraint of concupi∣scence of others estates, (for men would not so much desire them upon these terms, as if they might purchase them for per∣petuity, to them, and their heires for ever) and partly that they should not be too proud of what they obtained, since they must be sure to part with it againe: and it was likewise for the com∣fort of such as were decayed, & impoverished, & to preserve such an equalitie as might keepe out Tyranny and confusion of tribes and families, which were to be upheld in their estate and condi∣tion, whether of sufficiencie, or plenty and dignity, wherein they had formerly been. Besides this, it may be (as some conceive) that this restitution in the yeere of Jubile, was a type of restitu∣tion to a right and possession of the celestiall Canaan upon the sound of the trumpet of the resurrection, though men forfeited their right by sin, and were (as it were) cast out of it by excom∣munication out of the church belowe, a type, as well as a part of the congregation of the first born above. Heb. 12. 23.

V. 12. holy unto you] First in the generall, for that which gives occasion of so much rejoycing to men, is cause of much thanksgiving to God, and of so much more holy service to him, as they receive beneficence from him. Secondly, with especiall reference to the great joy of the acceptable yeere of the Lord, by the redemption of Christ, of which this yeer of Jubile was a type. See Isay 61. 2. and 63. 4. 2 Cor. 62.

out of the field] Whence it was not to be changed from a com∣mon to a proper right or use, as when it was laid up in the barn, but was to be left free for every one to eat; wherein for that yeer, no mans interest was more then anothers; and therefore it was to be left there, where any might have, and no man de∣barred from his portion.

V. 15. according to the number of yeeres] If the Jubile to come be neer, thou shalt sell better cheap; if it be far off, dear∣er; and so as the seller or setter must not demand too much, the buyer or taker must not bid or give too little. See the next verse.

V. 20. What shall we eat the seventh yeer?] There was the more cause of this doubt, because the Sabbaticall yeere and the yeer of Jubile coming together, they were suspended from sow∣ing and reaping both those yeers: but it was as easie for God to make them amends for that forbearance, by a more abundant blessing, as Malach. 3. 10. as for a shorter time. See Annot. on Exod. 23. vers. 11.

V. 21. command my blessing] God hath an absolute power of blessing; when men blesse, they do but pray that he would blesse; but he blesseth by authority, and if he command stones to be made bread, Matth. 4. 3. the stones shall relent, and be∣come both soft to the teeth, and satisfactory to the stomack: this command of Gods blessing upon the sixt yeere, to bring forth enough for it self and the seventh, sheweth, that besides the natu∣rall there was a supernaturall fruitfulnes in the land of Canaan.

V. 23. for ever] But in the yeer of Jubile, it must return to the family to which it formerly belonged.

V. 24. a redemption] It shall not be sold, but with covenant of redemption; or he that taketh it to mortgage, shall yeild to a redemption, if not sooner, yet at the yeere of Jubile.

V. 27. count the yeeres] He that enjoyed it, abating the money for the yeeres past, he that redeemed it was to pay for the yeeres to come according to the summe received, at the former contract of alienation.

V. 28. goe out] from his hands that bought it.

V. 31. But the houses] There is no generall rule but hath some exception; and here is one (of great moment) from the ordinary redemption at the yeer of Jubile; houses in villages that had no walls, were to be redeemed in that yeer, but not houses in walled cities; for they must be redeemed within a full yeer, or not at all: and this was either in favour to cities, the better to furnish them with inhabitants, & to keep the houses in good repaire; or for caution to the owners, that by ill husbandry they might not be put to part with them; or else, because hou∣ses in cities, no nor cities themselves were so distinctly sorted to tribes, as houses in the countrey, and the lands annexed to them; for the Levites had cities in sundry tribes, and yet had no divided protion of land allotted to them, as the other tribes had: What is here said of houses, may be applyed to some parcells of ground in walled towns; as that which David bought (mount Moria) for the building of the temple in Jerusalem; the like is held of such grounds as yeild no profit, as gardens of pleasure, and the potters field for buriall.

V. 32. at any time] Others could not redeem their aliena∣ted lands or houses, but at the yeere of Jubile, if the taker would not release them sooner▪ but the Levites had a priviledge for re∣covery of their possessions at any time.

V. 33. their possession] Which consisted in houses, cities, and their suburbs, which were measured to a certain number of cu∣bits round about them; not ample portions of lands, corn, fields, pastures, and vineyards, as the other tribes had.

V. 34. suburbs] Of these suburbs see An. on Num. 35. 5. there is somewhat contrary to this in practise, Acts 4. 36, 37. but by this time the constitution of the Jewish state was much changed.

V. 36. usury] See Annot. on Exod. Chap. 22. vers. 25.

V. 40. unto the yeere of Jubile] If before that time he had not made use of his Hebrew priviledge of his release in the se∣venth yeere, Exod. 21. 2. yea, those that had their ears bored tho∣row as a signe of their perpetuall bondage, were now set at li∣berty. See Annot. on Exod. 21. vers. 6. and the Annot. on Exod. 12. 14.

V. 41. he and his children] And his wife, if he came in mar∣ried, else not. See Annot. on Exod. 21. 4.

V. 42. my servants] So were the Hebrews, not onely by the common right of creation, but by particular right of redempti∣on from tyrannicall servitude in Egypt.

as bondmen] That is, unto perpetuall servitude; for an He∣brew might not be brought under such bondage by another, ver. 46. and that they might be more willing to exempt their bre∣thren from such an heavy, and long-lasting yoke, he giveth them leave to lay it on the necks of heathens, vers. 44.

V. 45. your possession] A perpetuall possession; for they shall not be bought out at the yeere of Jubile, though they were Pro∣selytes, or converts to the Jewish religion; for the difference betwixt an Israelite and one of another nation, and the preemi∣nence of the one above the other, was a priviledge of pedegree from Abraham, Isaac, and Jacob, and not of profession, though he that forsooke his religion, was not worthy to enjoy this pri∣viledge; and he that sincerely embraced religion, (though an alien in nation and nature from the Israelites) no doubt had a more easie bondage then another bondman.

V. 46. for ever] When their masters dye, their children shall inherite the masterly power over them, and they shall abide in bondage as long as they live.

V. 50. yeare of Jubile] This was a figure of our freedome purchased by Christ, Joh. 8. 36. and of rest and relief from all aggrievances in the kingdome of Heaven: for it had all the pri∣viledges of the Sabbaticall yeare; and besides them, in this fiftieth yeare, all fruitfull lands, and houses in the countrey re∣turned to their first owners, though they had been sold over and over an hundred times.

number of yeares] Which remaine yet to the Jubile, as if •• man should sell himself for 50 shekels, to serve from one Jubile to another, and from the bargaine making had served ten of the yeares, he must be redeemed for 40 shekels; and so in proporti∣on, according to the rate payed, and time run up.

V. 53. in thy sight] Thou shalt not suffer him to intreat him rigorously, if thou know it, and canst help it.

V. 55. whom I brought] God renders this for a reason, why they should not be perpetuall bond-slaves; because they were his redeemed from the sore bondage of Egypt: So the great re∣demption of Gods elect from the spirituall Pharaoh the devil, carrieth with it a comfortable expectation of lesser deliverances▪ so far as may serve for Gods glory, and his servants good.

CHAP. XXVI.

Vers. 2. ANd reverence] See Annot. on Chap. 19. vers. 30.

V. 4. raine] By promising abundance of earthly things, he stirreth up their mindes to consider the rich treasures of spirituall blessings.

V. 5. your threshing shall reach] Your old store shall be so much, and the new returne so soone, and be so plentifull, that before you have threshed up your former provision of corne. you shall be invited to the vintage; and before that be ga∣thered in, (it will be so copious) the new seed-time will come upon you.

V. 6. through your land] In the furious march of a warlike enemie, who rangeth up and downe a land, to ruine and root out the people.

V. 8. five of you] A small number of yours, shall put to flight many troopes of your enemies: as Judg. 7. 22.

V. 9. establish] By reall and settled performance of what I have promised.

V. 10. because of the new] Either because now the new will secure them from want, though they liberally spend up the old; or because by the abundance of new, they shall want roome to lay it up, unlesse they take away the old.

V. 13. upright] The yoke boweth downe the head and neck, and maketh men rather of a groveling, then upright posture; but they that are freed from the yoke, goe upright.

V. 15. breake my covenant] Mine, because I first propounded it, and have authoritie to require it; and for my part shall as∣suredly keepe it, if you doe not set me free, by your revolt from your owne undertaking; for thereby you breake it, and I am not bound, if you forsake me, to cleave still unto you.

V. 16. consume the eyes] Or, overheat the eyes. The word Kaddabhah, in the Originall signifieth the dise••se (which La∣tine

Authours call the Kings Evill) that is called the Jaundies, which ariseth from a distempered head, and turneth the colour of the eyes.

V. 18. seven times] That is, many times more, or more ex∣tremely. See Annot. on vers. 24.

V. 19. as iron] Neither heaven shall distill a softening rain, nor the earth be in any disposition to receive it; neither of them shall be of any more use to helpe forward the fruits of the earth, then if they were the one Iron, the other Brasse.

V. 24. seven times] It is often in this Chapter used for many times: as vers. 18, 21, 24, 28. so Prov. 24. 16. & Chap. 26. 16. Psal. 119. 164.

V. 25. quarell of my Covenant] Breach of Covenant betwixt God and man, breakes the peace, and breeds a quarell betwixt them; in which he will take vengeance of mans revolt, if by repentance and reformation his wrath be not appeased.

V. 26. staffe of your bread] That is, the strength where∣by the life is sustained, Psal. 104. 15. & 105. 16. Ezek. 4. 16. & Chap. 5. 16. or supported from falling into the grave, as a staffe upholdeth a feeble body, which otherwise would fall to the ground.

ten] That is, many. See Annot. on Gen. 31. 7.

one oven] One oven shall be sufficient for ten families; not for the greatnesse of the oven, but for the scantnesse of pro∣vision.

by weight] Too light weight, either to satisfie the appe∣tite, or to sustaine the strength. This is a great token of scar∣citie, Ezek. 4. 16. Neh. 5. 6.

V. 29. of your sonnes, and of, &c.] The extremity of hun∣ger breakes the strongest bonds of law or nature, and turnes the kindest kisses of the lips, to biting with the teeth. See Lam. 4▪ 10.

V. 30. high places] Where, after the manner of the Gen∣tiles, the Jews set up memorials, and altars for Idols.

upon the carkasses] Images are called carkasses, because they are bodies without soules; as Psal. 115. 4. yet so, that Idolaters are often so deluded, as to thinke the false gods doe animate them, informe and quicken them; and because they are as loath∣some unto God, as dead and stinking carkasses to men.

my soule] God is not as man composed of essentiall or integrall parts, a body, and a soule, and severall members; but in the Scri∣pture condescending to our capacitie, both a soule, and passions of the minde, and parts of the body are ascribed unto him.

V. 31. sanctuaries waste] All places of publique worship, (wherein you either dishonor me by you hypocrisie,) as the Ta∣bernacle, Exod. 25. 8. and the Temple, 1 Chron. 22. 19. or honour your Idols by your Idolatry.

not smell] I will not shew any acceptance of your sweetest oblations.

V. 33. a sword after you] You shall have enemies, and no heart to fight with them, nor safetie by flying from them.

V. 34. enjoy her Sabbaths] Being eased from the wicked weight of such inhabitants, which brought upon it heavy curses, and toyled, and tired it out with continuall tillage.

V. 39. of their fathers] For as much as they are guilty of their fathers faults, they shall be punished, as well as their fathers.

V. 41. accept of the punishment] As throughly deserved on their part, and justly inflicted on Gods part; so that they glo∣rifie his justice, and kissing the rod of their correction, implore his mercy.

V. 43. while she li••th] See Annot. on vers. 34.

CHAP. XXVII.

Vers. 2. A Singular vow] Vowes are religious promises of our selves, or those persons, or things, which are in our disposall and power, with reference unto God, and with a purpose to binde our selves by the vow for that, wherein be∣fore we were free. A singular vow, is a vow of a singular per∣son, for himselfe, or for any thing by vow separate, and set a∣part from common to a sacred use; the word in the Origi∣nall hath a more emphaticall signification then is exprest (in the translation) importing somewhat of a miracle.

the persons] For of such were vowes sometimes, as 1 Sam. 1. 11. It was also a personall vow, when a man vowed abstinence from some things (otherwise lawfull) with respect unto God, (as in the vow of the Nazarites to forbeare wine, strong drinke, and the eating of grapes, moist or dry, Numb. 6. vers. 3.) or to serve at the Tabernacle by carrying of water, or wood, or ashes, or sweeping the court, or by any other ministeriall attendance upon the Levites in their service of the Sanctuary; as the Gi∣beonites and Nethenims, Josh. 9. 21, 27. So might women vow their assistance, as by weaving, washing, making, or mending the garments of the Priests. Now if a Levite vowed any thing above the dutie of his place in his ordinarie course, he was to performe both his ordinarie dutie whereto his calling did ob∣lige him, and that whereto by vow he was engaged afterward.

V. 3. thy estimation] The order proposed in generall, is ap∣plied to every one in particular according to the different esti∣mation of his person, whereof the rules and ra••es follow after∣wards; or thy estimation, may be the estimation of the Priest, in such cases as are not punctually determined.

thy estimation shall be] That is, if he will redeeme his vow, he shall pay so much for the maintenance of the Priest, and service and repaire of the Sanctuary.

fiftie shekels] By the yeare, that is, for every yeare 50. she∣kels; (as is conceived) for if the shekels had beene rated by the yeare, a single shekell for every severall yeare, it should have beene rather fourtie shekels for the fourtie yeares, then fifty.

shekell of the Sanctuary] See Annot. on Exod. 30. 13.

V. 4. thirty shekels] We are not by the different rate set up∣on a male and female, to value the difference of their persons or sexes, but rather their service, because a man for the most part is able to doe more profitable and advantageous service then a woman▪ so also vers. 5. yet there is a different price, vers. 6. where there seemes to be no preeminence in abilitie for use and service.

V. 5. five yeare old] If his parents have made a vow con∣cerning him; for one so young could not by vow dispose of himselfe.

V. 6. from •• moneth old] See Annot. on vers. 5.

V. 8. poorer] Then that he can beare, or pay the estimation or rate according to his age, then the Priests shall value him, &c. this may be meant chiefly of such a one as was of abilitie when he vowed, but was by mishap made poorer when he should have performed what he had formerly vowed.

before the Priest] That may be inferiour Priests; for there is nothing to make the matter peculiar to the office of the High∣priest.

V. 11. uncleane beast] Unlesse the Dogge were excepted, Deut. 23. 18.

V. 12. good or bad] That according to the qualitie of it, the Priest may make the value more or lesse.

V. 13. a fifth part] This was set down to make men sted∣fast in their vowes; and if they be not, for a penaltie of their levitie, if they faile, or fall off: the like addition was to be made for redemption of an house, vers. 15. which they might be willing to give, because otherwise it could not be redeemed, no not in the yeare of Jubile: and also for dealing falsly in the holy things, Chap. 5. vers. 16.

V. 14. sanctifie] Or dedicate as by a vow, saying; This house shall be holy unto the Lord, and so separated for an holy use; if he redeeme his vow, or his house from his vow, he shall pay the rate which the Priest set upon him; else the Priest was to keepe the possession of it in perpetuitie.

V. 15. fifth part] See Annot. on vers. 13.

V. 16. according to the seed] That is, according to the pro∣portion and value of the seed, which is fit to be sowne upon such a parcell of ground; as if it will take an Omer of Barley, it shall be valued at fiftie shekels of silver from Jubile to Jubile; that is, a shekell for a yeare; and this was so low a price, that the worst ground was worth it. Some take it, that the fifty shekels were to be for one yeares rent, and so the whole time from Ju∣bile to Jubile would be about five hundreth shekels; but the former rate is more received.

of barley] That graine is especially mentioned, because it was most usuall in Africa, and other Easterne Countries.

V. 17. sanctifie his field] That is, dedicate his field by a vow, to bestow the price or profit of it to the service of the Sanctuary.

from the yeare of Jubile] That is, as soone as the Jubile is past, and onward towards another Jubile.

V. 18. after the Jubile] That is, at some yeares distance after the former Jubile.

it shall be abated] The yeare of Jubile shall be abated, and no price reckoned for that, because that yeare the land was to be free: nor is more price reckoned for the rest of the yeares, then according to the remainder of them after the vow ••o the yeare of Jubile.

V. 19. fifth part] See Annot on vers. 13.

V. 20. not redeeme] Neither he nor his next kinsman, Chap. 25. 25. See Gen. v. 73▪

or if he have sold it] This is not meant, as some conceive, of him that dedicated the field by vow; for he could not sell it, having vowed it before, (unlesse he had redeemed it, which it here denied) but of some officer of the Sanctuary, as a Steward, or Treasurer, who managed such matters for the best behoofe and benefit thereof: so that though (hee) be the same word, the person may be varied: yet others conceive it to be meant of the person vowing, when either he neglected to redeeme his vow, or fraudulently sought to transferre the title of the field vowed, from God to another, in which cases he lost all liberty of redemption; and though he that bought it might possesse it untill the yeare of Jubile, yet then it was not to returne to the seller, but to the Priest, by vertue of the precedent vow; yet so

that the Priests were to transferre the right of it to some of the same Tribe, and first of all to the neerest kinsman of him that vowed it; because the Land was divided betwixt the other Tribes, (among whom the Levites had no part allotted, Numb. 18. 20.) whose portions were not to be confounded.

V. 22. which is not of the fields of his possession] Wherein he had rather a tenant right as a Leasee, then a right of inheri∣tance; and in such a case he was not to adde a fifth part, as in the redemption, vers. 19.

V. 23. thy estimation] He gave the rule in generall, in the first part of the verse, of the Priest, in the third person; but puts it afterward, for instance, to present application of the Priest in being; so the meaning is, the Priest shall reckon, as thou for example, who art the Priest, for the present shalt value it, so shall it be. So is it, vers. 12.

V. 24. shall returne] This, and the two precedent verses, may best be joyned together in one continued exposition, thus; If any man have bought a field, and before it be redeemed, have vowed it unto the Lord; when the yeare of Jubile is come, then he shall give the worth of it from the time of his vow to the yeare of Jubile, unto the Lord; and the field shall returne to the first owner, the vow of the buyer▪ cannot alienate it from him; because it was not in his power to give away that right, which was by Gods expresse law in the yeare of Jubile due to another; for though it had passed by sale through never so many hands, it must be his at the last, to whom it belonged at the first.

V. 25. Gerahs] A Gerah was a piece of silver, weighing sixteene graines of Barley corne.

V. It is the Lords] It is his already, by his expresse law de∣signed for sacrifice, Exod. 13. 2. Numb. 8. 17. therefore not to be dedicated to him by a vow. Because a vow must be of such things as wherein the vower hath a particular interest, as his owne, though that interest cannot be any other then de∣rivative from, and dependent on God; but such things as were not dedicated to God for sacrifice, might, or rather must be re∣deemed, whether of man or uncleane beasts. And though vowing and redeeming seeme contrary acts, yet a vow▪ in one sense might be made with a purpose of redemption in another sense; as Samuel was vowed to God for service, yet with an intent to redeeme him from sacrifice, 1 Sam. 1. 11.

V. 27. an uncleane beast] Which though it might not be of∣fered in sacrifice to the Lord, the price of it might be of use to the repaire of the Sanctuary, and the maintenance of the Priest.

shall adde] That is, if he will redeeme it. This is not to be understood of the first-borne of uncleane beasts, which the pos∣sessor was to redeeme by law, (without the addition of a fifth part) because as first-borne they were generally belonging unto God, though not by way of sacrifice; but of other uncleane beasts which were vowed voluntarily, vers. 11. See Annot. on vers. 13.

V. 28. devoted thing] That is, so absolutely devoted unto God, as that it is not subject to redemption; but they rather devoted it to execration, that shall alienate it to any other use, then that whereby God may be glorified, whether in his ser∣vice, or by his justice: whence the gifts of the Temple are styled anathemata, Luk. 21. 5. that is, gifts hanged up upon the wals or pillars of the Temple.

V. 29. put to death] The Hebrew word Hherem, which is rendred by devoted, coming fron Hharam, which signifieth to consecrate, or curse; (but most usually to kill, or to destroy,) may be varied in the exposition of it, according to the difference of things or persons, to which it is applied; for applied to a thing without life, (as a fi••ld is said to be Hherem, vers. 28. and the case is alike in other things also, set apart for Gods portion, Josh. 6. 19.) it signifies either the alienation of it from all Civill right, and the perpetuall consecration, or dedication of it to the maintenance of Gods service and Sanctuary; (and if it were sold, or let out by the Steward, or some Officer belonging to the Sanctuary: for such dealing, in such affaires, it was in the yeare of Jubile to returne to the right of the Sanctuary againe, and to be disposed of, for the use and service thereof;) or the execration and destruction of it: If the thing called Hherem, were a living creature, and not of mankinde, it was either cleane or uncleane; if cleane, it was to be offered in sacrifice to God; if uncleane, the neck of it was to be broken: See An∣not. on Exod. 13. 13. If of mankinde, it was either of such as were acceptable to God, or execrable to him▪ of the former sort were the Levites, who were chosen by God for the service of the Sanctuary all the dayes of their lives, in which respect they were Civilly dead, that is, so estranged from other worldly callings, and commerce, as if they were dead; and to continue so long in that service as that they must dye in it; and in this respect onely is the word Hherem, for the latter acception ap∣plyed to them, if they were such as were odious to God, as wicked men, and things belonging to them, which were ab∣horred of God for their sakes; then if he devoted them to de∣struction, there was no reprieve or preservation of them; Hhe∣rem applied to them was a fixed doome of their destruction, as of Idolaters, Exod. 22. 20. and Canaanites, Deut. 20. 17. espe∣cially the Amalekites, Deut. 25. 19. See also 1 Sam. 15. 3. 26. So that the manner of devoted things or persons called Hherem, was different from all others which might be redeemed; these being devoted absolutely and perfectly, with a resolution either expresse or implicite, to be irrevocable, never to be re∣deemed.

V. 30. all the tythes] Out of the yearely increase, the first-fruits were deducted; out of the rest the tenth was taken for the Levites, Numb. 18. 21. out of the nine parts remaining, was another tenth taken, and brought to Jerusalem, and there eaten by the owners, Deut. 12. 6, 7. and this second tythe was every third yeare distributed to the poore, Deut. 14. 28, 29. The tythe here meant is of the first sort, because if it were redeemed, a fifth part must be added.

V. 31. fifth part] Besides the value of the thing it selfe. See Annot. on vers. 13.

V. 32. rod] The Rod coloured at the further end with red, to marke the tenth of the cattle, that came out of the fold; whose doore was so little, that onely one could come out at once; and so counting one, two, three, &c. the tenth was touched with the red Rod, and marked for the tithe.

V. 33. both it, and, &c.] This penaltie was to prevent the change, as vers. 10.