Commentary on the Pentateuch
And these are the Cerimonial Sacrifices: all which signified the sacrifice of Christ, and the sacrifices of Christians; (such as are all their Moral works proceeding from Faith: viz. a contrite Spirit, Alms, Prayer, &c.) And lastly, that offering up of the Gentiles mentioned by the Apostle. Rom. 15.16.
Furthermore, in all Sacrifices, clean things only were to be offered: whereby was signified the purity of Christ and of all his members. Like as the offering of Doves signified, that dove-like simplicity of Christ and his people: which simplicity proceedeth from the Holy Ghost, who is also represented by the Dove.
12. First-fruits were holy to God: and thereby, all a man's substance also was made holy. This signified 1. that the holiness of Christ was the holiness of the whole Church. 2. That the children of believing parents are holy.
13. Tithes, by Divine Cerimonial right, belonged to the Priests for their maintenance: but by Moral right they were holy to God; who by this means required to be acknowledged the owner and giver of all good things. In the New Testament, Tithes, though they be not of necessity, yet are they of perpetual equity, as to the maintenance of the Ministry.
14. The tenth of the Tithes (which the Levites out of their Tithes offered to the High-priest) signified the Prerogative of Christ; in whom we are all tithed.
15. The Cerimonial Vow, and the Redemption thereof, was part of the Worship of God: yet without opinion of Satisfaction and Merit: this then make's nothing at all for those that nowadays impose upon the people laws of Vows, and Redemption of Vows, with an opinion of Necessity▪ Satisfaction, and Merit. Vows are a service pleasing to God, so they be made and used freely; as, exercises of Piety, and as helps thereunto. The same may be said of things devoted.
16. Novals, were the fruits of trees, which for the three first years being accounted as uncircumcised, were in the fourth year offered up to the Lord: to teach us, that all our food is uncircumcised unto us by reason of sin, but is circumcised by Faith in Christ; being received with Praying, and Thanksgiving.
17. The holy Perfume figured the grace of the Holy Ghost, wherewith the services of the Saints are sanctified.
17. The holy water of Atonement was a figure of that blessed fountain of Christ • s blood, ever running for the washing away of the filth of sin.
19. The burning of the Sacrifices, signified Christ burnt in the fire of his Father's wrath for our sins: but the burning of the garbage and excrements, shadowed out the crucifying of the old man. Lastly, those things that were not to be burnt, noted the victory of Christ, and of our faith.
20. The two Trumpets of silver were used by the Priest for causses Ecclesiastical and Civil. As to the former, they blew to call an Assemblie, and to rejoice spiritually; and this they did without an alarm. As to the later, they sounded to go forward, or to go forth to battle; and this was don with an alarm. By all which was signified, the glorious instancie and efficacy of God's faithful Ministers in reproving of sin, in preaching the glad tiding of salvation, and in stirring men up to the spiritual warfare.
SECT. VI. Of Holy Persons.
HOlie Persons are considered either in general or more particular.
That which is to be taken notice of in the general, is, that God would not approve of any work but what was don by a sacred person. To teach us, that good works pleas not God, unless the man that doth them be first justified.
More particularly; Holy Persons were either those that served at the Altar, or other holy Ones: Those that served at the Altar, were the High-priest, the rest of the Priests, and the Levites. Those other holy Ones were the Nazarites, and clean persons. • et us view them severally.
1. The office of the Priest was to offer Sacrifice, and to pray for the people: hereby was signified the Merit and Intercession of Jesus Christ.
2. The Consecration of the Priests, and their freedom from all bodily blemish, signified the holiness of Christ, both habitual and actual.
3. The holy Garments, and their stately bravery signified the beauty and bravery of Christ and his Church. Psalm 45.
4. The Annointing of the High-priest signified the annointing and appointing of Christ to his office of Mediator.
5. The holy Abstinence of the Priests signified the actual holiness of Christ.
6. The High-priest was a lively type of Jesus Christ, as the Apostle excellently set's forth in his Epistle to the Hebrews. The other Priests represented our dignity in Christ, and our duty toward him. 1 Pet. 2. Apoc. 1.5, 6. The High-priest shadowed out both the Person and the Office of Christ. His Person, as he was a man like unto other men, and yet superior to them in Office and Ornaments: which Ornaments did thus represent the three-fold Office of Christ. The bells and pomegranates hanging at the hem of his garment signified the Prophetical Office of Christ. The Plate of Gold, whereupon was engraven HOLINES TO THE LORD, signified his Priestlie Office. The Bonnet, Mytre, upon the High-priest's head, typified his Kinglie Office. Other ornaments common to the High-priest, with the rest of the Priests, signified, partly the gifts of Grace, and partly the Christian Armor, which the Apostle describeth. Ephes. 6. as consisting in the girdle of truth, the breast-plate of righteousness, &c.
7. Those twelv precious stones in the Breast-plate, were a type of the old and new Church; that consisting of twelv Tribes, and this collected by twelv Apostles. Those two precious stones in the shoulder-piece, figured likewise those two Churches, as they have the two Testaments. Those two precious stones in the Breast-plate of Judgment, the Urim and Thummim were a type of Christ, who is our only Light and Perfection.
8. There was but One High-priest: there is but One Mediator betwixt God and man, the Man Christ Jesus.
9. The Priests only did partake of the Sacrifices; so Christians only have communion with Christ.
10. Aaron bore the Names of the Children of Israel before the Lord: So doth Christ his Church, and all the members thereof; for whom he continually appear's in heaven.
11. The binding of woven work strengthened the robe that it might not rent: This signified the righteousness and strength of Christ for the salvation of his people, and subversion of his enemies.
12. When Aaron entered into the holy Places, his bells gave a sound: Hereby was signified Christ's Intercession for us, the Spirits making request in us, and the duty and property of all faithful Pastors.
13. The High-priest might not marry any but a virgin, from among his own people: This figured, that the Church was to be presented unto Christ as a pure virgin.
14. The High-priest was forbidden to lament or to rent his garments: So Christ, after his Resurrection obtained Glory and Joie, without any mixture of grief or ignominy.
15. The Priests and Levites that served at the Tabernacle, figured the Ecclesiastical Hierarchy; as it admit's of divers Orders and Degrees.
16. The Nazarite's Vow was, to separate himself unto the Lord by a special holiness: Hereby was signified the purity of Christ, and withal his country of Nazareth, by an allusion of name.
17. Those that were Legally unclean (either by meats, or carcasses of men, or leprosy) were first separated, and then cleansed. In like sort, all our sins of what size soever, do separate us from God, and some of them from his Church also; being all expiated in, and by Christ alone.
17. The uncleanness of child-bearing-women, set forth the filth of natural corruption.
19. The casting of Lepers out of the Camp, was a figure of Excommunication.
20. The house and all the goods of Lepers were unclean, and therefore either burned or destroyed: To teach us to abolish all instruments of Idolatry.
21. Lepers, after they were cleansed, shown themselves to the Priest, who was to pronounce them clean: This was a type of Church-Absolution.
22. The Leper being cleansed was to offer two little Birds; whereof the one was killed, the other was let go free. Hereby was figured the death of Christ, and the power of his Godhead, in his Resurrection and Asscension.
23. Unclean meats were a part of the Jewish Pedagogie; and signified, that there is a mixture of clean and unclean persons in the Church. It further figured that distinction of Jews from Gentiles; which distinction is now taken away by Christ. Acts 10.
And hitherto Alstedius. Now let us proceed and go on where we left, in explaining the Text.
Ver. 18. They removed, &c.] viz. From the hill-foot where they stood and trembled. Deut. 4.11. They feared and fled. Man is 〈 in non-Latin alphabet 〉 , a creature that would fain live.
Ver. 19. Speak thou with us ] See here what a mercy it is to have the mind of God made known by men like our selves; that may say unto unto us as Elihu did to Job, Behold, I am according to thy wish: I also am cut out of the claie: Behold, my terror shall not make thee afraid, neither shall my hand be beavie upon thee. Job 33.6, 7.
Ver. 20. Fear not] And yet fear. Fear not this glorious appearance so much: but let it bring your cogitations to his future fearful appearance.
Ver. 21. stood afar off ] Yea, God (tendering their infirmity) gave them leave to go home to their tents. Deut. 5.30, 31.
Ver. 22. From heaven ] For wheresoever God is, heaven is: as where the King is, there's the Court.
Ver. 23. Ye shall not make with me gods ] Saie we of such petty Deities, as that Heathen did, Contemno minutulos istos deos, modo Jovem (Jehovam) mihi propitium habeam. I slight them all.
Ver. 24. An Altar of earth ] In opposition to the costlie shrines and services of those dunghill Deities. God care's not for outward pomp: Popery is all for it, and scoff's at our simplicity. The God of the Protestants (saith a blasphemous Popeling) is the most uncivil and unmanner'd God, of all those that have born the names of God's upon earth; yea, worse then Pan the God of the Clowns; which can endure no cerimonies, nor good manners at all.
Ver. 25. Thou hast polluted ] Not polished it. So in preaching. 1 Cor. 2.4, 5. Epistolae ornamentum est ornamentis carere: Plainnness commend's an Epistle. Nimio mundo students, ab immundo propiùs absunt. Som mar all by over-doing.
Ver. 26. That thy Nakedness ] We blush, when taken naked; as if the the blood would run forth to cover us; what beasts then were those Priests of Priapus, and those base Bacchanalists, that ran down naked?
CHAP. XXI. Ver. 1. Now these are the judgments ] i. e.
THe Judicial Laws, fitly annexed to the Decalogue, whereof the Civil Magistrate is the Lord-keeper. It was written upon the sword of Charles the Great, Decem praeceptorum custos Carolus.
Ver. 2. In the seventh year ] No longer might they serv, because they were God's servants. Lev. 25.25. whose privilege see Isa. 65.13, 14. Christ's free-men.
Ver. 3. If he come in by himself ] without a second-self, a yoke-fellow, standing on even-ground with himself, though drawing on the left side.
Ver. 4. Have given him a wife ] viz. One of his Heathen hand-maids, whom to part with was no great punishment, because an unlawful couple.
Ver. 5. I love my master] A little better then he in Plautus that said, Ego non servio libenter; herus meus me non habet libenter, tamen utitur me ut lippis oculis.
Ver. 6. And she shall serv him ] Being 〈 in non-Latin alphabet 〉 , as Aristotle hath it, the master's instrument, underling, and wholly his. He doth his own and not his master's will, that doth no more then himself will: this is a holiedaie servant as they say.
Ver. 7. She shall not go out ] But upon better terms. He that was to come in the shape of a servant, see what care he take's of poor servant's welfare. Lawyers seldom speak but for great men, or when they may have great gifts. Christ is not of that humor.
Ver. 8. He hath dealt deceitfully with her ] By not answering her expectation. This God tolerated for the hardness of their hearts, but approved not.
Ver. 9. After the manner of daughters ] Not put her off (as they say they do their daughters in Hungary ) without a portion, only with a new coat at their wedding: much less, set her to sale as the Thracians did their young brides; Quae non moribus nubebant sed praemiis.
Ver. 10. Her duty of marriage ] See 1 Cor. 7. with the Note there.
Ver. 11. And if he do not any of these three ] Picus est imago ingrati mariti, quia sub autumnum ejicit conjugem ne cogatur per hyemem nutrire: postea sub vernum tempus eam ad se blande revocat, ac in consortium recipit.
Ver. 12. Shall be surely put to death ] See the Note on Gen. 9.6.
Ver. 13. But God deliver him ] Who is the Lord of our lives, and to whom we have frequently forfeited them; so that it is his mercy that we are not consumed. Lam. 3. That we are not cut off from the land of the living.
Ver. 14. Thou shalt take him, &c. A man that doth violence to the blood of any person shall flee to the pit, let none stay him. Pro. 28.17. Where the word Adam rendered Man hath in the original a little d: to show that a murderer is not worthy to be called a man; he is to be drawn from the Altar to the slaughter.
Ver. 15. He that smiteth ] By the law of God, of Nature, and of Nations, such a man should die. And herein, I think our laws are defective: albeit, I am not of Carolostadius his mind, who (if Melanchthon misreport him not) held, that these Judicial Laws set down by Moses should be still of force (and these only) in Christian Common-wealths, and all other Civil and Municipal Laws abolished.
Ver. 16. He that stealeth a man] A kin to these are they that steal other men's books, and father them; setting them out in their own names. Diagoras was so served by a Plagiarie, which when he saw, and that the thief was not presently struck with a thunder-bolt, he out of stomach turned Atheïst. Thus of late Fabricius stole Tremellius his Syriac Translation. Villavincentius stole Hyperius his Treatis De ration studii Theologici. And Possevinus stole Dr. James his Cyprianus redivivus.
Ver. 17. And he that curseth ] See the Note on Vers 15. and on Mat. 15.4.
Ver. 18. If men strive together ] This is counted man-hood, when indeed it is dog-hood rather: Heathens condemned it, and yet Navarrus a Popish Calvist, Caedem recte admitti putat, ut alapa vitetur, & ad honorem recuperandum.
Ver. 20. He shall be surely punished] At the discretion of the Magistrate, who is the revenger to execute wrath upon him that doth evil. Rom. 13.4.
Ver. 21. For he is his monie] And therefore he hath power over his flesh. Col. 3.22. Yet hide not thine eyes from thine own flesh, saith the Prophet.
Ver. 22. And no mischief follow ] i. e. No life be lost. There is a time then, when the embryo is not alive; therefore the soul is not begotten, but infused after a time by God. Infundendo creature, & creando infunditur, saith Aug. who at first doubted, till overcome by Jerome 's arguments.
Ver. 24. Eie for eye ] How the Pharisees had wrested that Text, See the Note on Mat. 5.39. This kind of law (in use among Heathens also) Aristotle call's 〈 in non-Latin alphabet 〉 , and was given against private revenge.
Ver. 28. Then the ox shall be surely stoned ] God requiring man's blood even of beasts. Gen. 9.5. See the Note there.
Ver. 29. He hath killed a man, &c.] Since the fall, all creatures are armed against us; as that sword which Hector gave Ajax; which so long as he used against men (his enemies) served for help and defense: but after he began to abuse it to the hurt of hurtless beasts, it turned into his own bowels.
Ver. 32. Thirtie shekels ] This same was that goodly price, that our Lord Christ was valued at by the vile Jews. Zach. 11.12, 13. Mat. 26.15.
Ver. 33. And an ox or an ass ] We can hardly open the deep pit of God's bottomless, boundless mercy, but some silly beast will be falling thereinto; stumbling at the Word, being disobedient, whereunto also they were appointed. 1 Pet. 2.8.
Ver. 36. Ox for ox ] These where those right judgments, true laws, good statutes, &c. Neh. 9.13.
CHAP. XXII. Ver. 1. When a man shall steal, &c.]
THe Persians at this day punish theft and man-slaughter so severely, that in an age a man shall hardly hear either of the one or the other. The Turk's justice will rather cut off two innocent men, then let on thief escape.
Ver. 2. If a thief be found ] So if an adulteress be taken, as she was. John 8.4. 〈 in non-Latin alphabet 〉 , in the very theft.
Ver. 3. If the sun be risen ] Chaldee hath it, If the eye of witnesses: if he can rais the town, and call in aid.
Ver. 4. He shall restore double ] In Solomon 's time it was seven-fold. Prov. 6.31.
Ver. 5. To be eaten ] By unadvised turning in of his cattle, through mistake or neglect.
Ver. 6. Or the field ] The stubble.
Ver. 7. Or stuff ] Heb. Vessels, instruments, ornaments, apparel, furniture, weapons, &c.
Ver. 8. To see whether] sc. by putting him to his oath Ver. 11. Som think that a private oath may be in such a case as this lawfully taken for the satisfaction of another, if he will not otherwise be satisfied.
Ver. 9. Before the Judges ] Heb. the God's: So Judges are called, if good especially. Psal. 82.6. And the seat of Judicature is called the holy place. Eccles. 8.10.
Ver. 10. Or any beast to keep] As Jacob kept Laban's cattle. Gen. 31.39.
Ver. 11. An oath of the Lord ] Who is called in, as a witness and as an avenger: how hateful then is that Popish proverb and practice, Mercatorum est, non regum, stare juramentis?
Ver. 13. Let him bring it] A leg, or a limb of it, as Amos 3.12.
Ver. 14. And if a man borrow ] God hath so ordered human condition that one man must be beholden to another.
Ver. 15. It came for his hire] q. d. He shall pay the hire only and no more, though the owner be not by, when it miscarrieth.
Ver. 16. Entice a maid ] Heb. Over-persuade with her, by fair words, which make fools fain.
Ver. 17. He shall pay ] No mulct is laid upon her, because she had nothing of her own; and she had lost her honor, in losing her virginity. 1 Thes. 4.4. See the Note there.
Ver. 18. A witch] An enchantress, sorceress, whose help was sometimes sought, in enticing young maids to folly. The man-witch also is here meant, but the woman-witch mentioned; both because women are more inclinable to that sin; and also because the weaker sex is not to be spared for this fault.
Ver. 19. Be put to death ] Heb. Put him to die. Gr. kill him with death, as God threateneth to do Jezebel's children. Rev. 2.23.
Ver. 20. He shall be utterly destroyed] As an execrable and accursed creature.
Ver. 21. Thou shalt not vex a stranger ] The right of strangers is so holy (saith one) that there was never nation so barbarous that would violate the same. When Stephen Gardner had in his power the renowned Divine Peter Martyr, then teaching at Oxford, he would not keep him to punish him; but when he should go his way, gave him wherewith to bear his charges.
Ver. 22. Or fatherless child ] With God the fatherless findeth mercy. Hos. 14.3. Widows and orphans are God's clients taken into his protection.
Ver. 23. And they cry at all unto me] A vine, whose root is uncovered, thrive's not: so a widow, whose covering of eyes is taken away, joie's not. In Hebrew she is called Almanach of Alam to be dumb; because she hath none to speak for her. But if she call and cry to God, he will speak for her in the hearts of her oppressors.
Ver. 24. Your wives shall be widows ] God delight's to punish cruelty in kind, as he did in Agag. 1 Sam. 15.33.
Ver. 25. Thou shalt not be to him as an usurer ] Heb. as an exacting creditor, Qui nullum diem gratìs occidere creditori permittit. The usurer's monie is to necessity, like cold water to a hot ague, that for a time refresheth, but prolongeth the diseas. [Laie upon him usury] Heb. Biting usury. Usurers are men-eaters. Psalm 14.4. Like pickrels in a pond, or sharks in the sea that devour the lesser fishes. These ostriches can digest any metal, especially monie. Aristotle in one page condemneth the usurer and the dicer; and yet some Christians blush at neither.
Ver. 28. Thou shalt not revile the God's ] Blaspheme dignities. This is blasphemy in the second Table.
Ver. 29. Thou shalt not delaie ] True obedience is prompt and present, ready and speedy, without demur and consults, Zech. 5.9. wings and wind in their wings. [On the eighth day] When a Sabbath had once gone over it, say the Hebrews.
Ver. 30. Holy men ] Heb. Men of holiness, which should run through our whole lives, as the woof doth through the web.
CHAP. XXIII. Ver. 1. Thou shalt not rais ]
NEither rais nor receive it; neither be the tale-bearer, nor tale-hearer: the one carry's the devil in his tongue, the other in his ear. Not only those that make a lie, but those that love it when it is made to their hands, are shut out of heaven. Rev. 22.15. Solomon make's it an ill sign of a graceless man, to be apt to believe scandalous reports of godly persons. Prov. 17.4.
Ver. 2. Thou shalt not follow a multitude ] The way to hell is broad and well-beaten. Per viam publicam ne ingredere, was one of Pythagoras his precepts: Do not as the most do, lest thou be undon forever. Argumentum turpissimum est turba, saith Seneca. To live according to the cours of the world is to be acted by the devil. Ephes. 2.2.
Ver. 3. Neither shalt thou countenance ] Spare not the great for their might, nor the mean for their misery.
Ver. 4. Ox, or his ass going astraie ] How much more his soul? See the Notes on Jam. 5.20. Jude 22, 23.
Ver. 5. Thou shalt surely help with him ] So the Spirit help's with us; or list's over against us. Rom. 8.26. He look's ut acti agamus.
Ver. 6. The judgment of the poor ] I have seen (saith one) the King of Persia many times to alight from his hors, only to do justice to a poor body. Causses are to be heard and not persons: the Athenian Judges passed sentence in the dark.
Ver. 7. Keep thee from a falls matter ] Stand aloof of, keep at a distance. See Isa. 33.15. A public man should be above all price or sale: and every man should carefully keep himself from the occasions of sin. A good man dare not come near the train, though he be far off the blow.
Ver. 8. And thou shalt take no gift ] Rain is good, and ground is good; yet Ex eorum conjunctione fit lutum, saith Stapleton: So giving is kind, and taking is courteous, yet the mixing of them make's the smooth paths of Justice foul and uneven.
Ver. 9. Thou shalt not oppress, &c.] See the Note on Exod. 22.21.
Ver. 10. Thou shalt sow thy land ] Here the wise man's counsel would be remembered, Laudato ingentia rura, exiguum colito. To be called a good husbandman, was of old an high praise.
Ver. 11. But the seventh year ] That they might learn to live by faith, and be at good leisure to wait upon God. Deut. 31.10, 11, 12. Let every of us keep a spiritual Sabbath, saith Ignatius, 〈 in non-Latin alphabet 〉 , Better apaid of the meditation of the Law, then of the relaxation and rest from labor.
Ver. 12. Six days ] See the Note on Chap. 20.8.
Ver. 13. Be circumspect ] Or wary, keep you close to the rule, and up to your principles. See the Note on Ephes. 5.15. [Of the names of other God's] sc. Without dislike. The Primitive Christians would not call their days of the week, Dies Martis, Mercurii, &c. as Mercurius Trismegistus had named them; but the first, second, third, &c. day of the week, Deastrorum nomina ne nota quidem esse voluerunt inter Christi cultores, saith one. They desired that Christians should spit out of their mouths those dunghill-deïties with utmost contempt, as David did. Psalm 16.4.
Ver. 15. Thou shalt keep the feast ] Let us also keep the feast, or Holy-day. 1 Cor. 5.8. See the Note there.
Ver. 16. And the feast of harvest ] Pentecost, when their wheat-harvest came in. [In the end of the year] See the reason of this law. Deut. 11.12. It was a land which the Lord cared for: the eyes of the Lord were always upon it from the beginning of the year, even unto the end of the year.
Ver. 17. All thy males ] The female are not required to appear, because they were weak, and not so fit for travel: they were also the house-keepers, and sanctified in their husbands. Howbeit many of them came up to these feasts, as Hannah. 1 Sam. 2.19. And the virgin Marie. Luke 2.41. And this was well accepted as a Free-will-offering.
Ver. 18. Of my sacrifice ] Especially of the Passover. See Exod. 34.25. Lev. 2.1, 2, 3.
Ver. 19. The first of the first-fruits ] The best of the best is not to be held too good for God. His soul hath desired the first ripe fruits. Jer. 2.2. [Thou shalt not seeth a kid] Hereby seemeth to be forbidden either cruelty, or curiosity to pleas the palate. See my Common-place of Abstinence.
Ver. 20. Behold, I send an Angel] i. e. Christ. Immediately after God had given the Law (by the rule and threats whereof God the Father in his government was to proceed, saith a Divine) and after they had transgressed it. Exod. 33.2, 3, 4. he could not go along with them, for he should destroy them: but his Angel, that is, his Son, he would send with them; who also would destroy them, if they turned not, nor repented according to the rules of his Law, the Gospel.
Ver. 21. My name is in him] i. e. He is of the same nature with myself. See Phil. 2.6. Heb. 1.3. with the Notes there.
Ver. 22. An enemy to thine enemies ] There is a Covenant offensive and defensive betwixt God and his people. Tua caussa erit mea caussa, said that Emperor to his wronged friend: So saith God to his.
Ver. 23. For mine Angel ] Heb. Malachi, which is by transposition of letters Michael, as some Rabbins have observed.
Ver. 24. Thou shalt utterly overthrow them] As Hen. 8. began here to do in demolishing the Monasteries, and saying, Corvorum nidos esse penitùs disturbandos ne iterùm ad habitandum convolent. This Sanders relateth and exagitateth.
Ver. 25. Bless thy bread ] God's blessing is the staff of bread and strength of water. See the Note on Mat. 4.4.
Ver. 26. The number of thy days ] Thou shalt die; as Abraham did, with a good hoar head: be satur dierum as Job, fall as a full-ripe-apple into the hands of God the gatherer.
Ver. 27. My fear before thee ] Strike a panic fear into the hearts of thine enemies, so that they shall flee at the nois of a driven leaf, they shall be made à cord suo fugitivi, as Tertullian hath it.
Ver. 28. Hornets before thee ] Understand it either literally as Josh. 24.12. or figuratively, of the stinging terrors of their self-condemning consciences.
Ver. 29. In one year ] God's time is best: and to prescribe to him is to set the sun by our dial. His help seem's long, because we are short. Wait upon him, who wait's to show us mercy. Isa 30.18.
Ver. 30. By little and little ] God crumble's his mercies to us; we have his blessing by retail. So the cloud empty's not itself at a sudden burst, but dissolv's upon the earth drop after drop.
Ver. 31. The sea of the Philistines] i. e. the Mediterranean.
Ver. 32. No covenant with them ] because devoted to destruction; and they will be drawing thee to Idolarrie, as it also fell out, Judge. 1. & 2.
CHAP. XXIIII. Ver. 1. Worship ye afar off ]
THus under the Law, but now by grace we draw nigh with boldness, and have access with confidence by the faith of Christ. Ephes. 3.12. See the Note there.
Ver. 2. But they shall not come nigh ] But half-way only. Vers 19. See the Note on Chap. 19.12.
Ver. 3. And told the people ] So he became a Mediator. Gal. 3.19. Non redemptionis sed relationis. [Will we do] God's people are willing. Psalm 110.3. But weak through the flesh. Rom. 8.3. See the Note on Heb. 13.18.
Ver. 4. An Altar ] Representing God on the one party, as the twelv pillars did the people on the other party. So here was a formal covenant.
Ver. 5. Young men ] The first-born of the families. Exod. 19.12.
Ver. 6. Half of the blood ] Having mingled it first with water. Heb. 9.19. See 1 John 5.6. with the Note.
Ver. 7. Will we do, and be obedient ] Christ will enjoie his spouses love, by a willing contract, not by a ravishment.
Ver. 8. On the people ] The representative people, the elders: or, as others will, the twelv pillars. See Vers 4.
Ver. 9. And seventy of the elders ] See Vers 2.
Ver. 10. And they saw God] A glimpse of his glory. See the Note on 1 Tim. 6.16.
Ver. 11. He laid not his hand] i. e. They came off without hurt, which is reckoned as a great mercy: since no man (ordinarily) can see God and live: besides the infinite distance that is betwixt God, and the greatest Nobles. [ And did eat and drink] i. e. They were much acheared and made merry in the Lord. Others sense it thus: Though they had seen God, yet they turned again to temporal pleasures; they soon after ate & drunk at that idolatrous feast of the golden calf, and rose up to play. It is set as an aggravation of Solomon 's sin that he departed from God that appeared to unto him twice. 1 King. 11.9.
Ver. 12. Tables of stone ] To show 1. the stony-hardness of the people's hearts. 2. The lastingness of the Law.
Ver. 13. And Moses went up] Joshua staid the while in some convenient place.
Ver. 14. And Hur ] See the Note on Chap. 17.10.
Ver. 16. Six days ] The people had but three days of preparation to receive the Law; Moses hath six. Singular holiness is required of Ministers: the measures of the Sanctuary were double to the ordinary; as the shekel, cubit, &c. Ministers had need wish, as Elisha did, a doubled and trebled spirit, that they may save themselves, and those that hear them.
Ver. 17. Was like devouring fire ] So it is still. Heb. 12.29. which so terrisieth the sinners in Zion, that they run away with these words in their mouths, Who among us shall dwell with the devouring fire? Who amongst us shall dwell with everlasting burnings? Isa. 33.14.
Ver. 18. Fortie days] All which time he neither ate nor drank. Deut. 9.9. and so better merited the surname of Nesteutes the Faster, then that proud Prelate John Bishop of Constantinople.
CHAP. XXV. Ver. 2. That giveth it willingly ]
VIrtus nolentium nulla est; God strain's upon no man. If ye consent and obeie, &c. If there be a willing mind, God accepteth, &c. 2 Cor. 8.11, 12.
Ver. 3. Gold, and silver, and brass ] No mention of iron: Confer 1 King. 6.7. & 8.51.
Ver. 4. And blue, and purple, and scarlet] i. e. Wool died with these colors. Heb. 9.19. To teach the Church, that both themselves and their actions should be washed and died in the blood of Christ.
Ver. 5. Shittim wood] A kind of cedar, that rotteth not.
Ver. 6. Spices] As cinnamom, which in Galen's time was very rare, and hard to be found but in Prince's store-houses.
Ver. 8. That I may dwell amongst them ] But will God in very deed dwell with men upon earth? What can he do more to make them happy? As he in Plutarch said of the Scythians, that although they had no music nor vines amongst them, yet (as a better thing) they had God's: and as the Philosopher having little else in his house, yet could say of it, 〈 in non-Latin alphabet 〉 , Here be God's: so may every good man boast of his house, and of his heart, This is the habitation of the most High. As for the public assembly of Saints, This is the house of God, this is the gate of Heaven.
Ver. 10. An Ark ] Chest, or Cabinet, wherein to keep the two Tables of the Law; signifying thereby that Christ is the end of the Law, covering the imperfection of our works.
Ver. 11. A crown of gold ] To set forth the Majesty of Christ's kingdom, or the eternity of his Deïtie; which, as a crown, or circle, had neither beginning nor end.
Ver. 14. That the Ark may be born with them ] The Ark was transportative, till settled in Solomon 's Temple: so till we come to heaven shall we be in a continual motion:
Ver. 15. The staves shall be, &c.] That they might not touch it, for reverence sake, it being a visible sign of God himself amongst them.
Ver. 16. The Testimony ] Those tables of the Testimony. Exod. 31.18. That testified what God required of them; and would be a testimony against them, if disobedient. Deut. 31.26.
Ver. 17. A Mercy-seat ] Heb. A Covering, or coffering up of men's sins, the appeasing of an angry God. (Confer Gen. 38.20.) By Christ who is our propitiation or Mercy-seat. Rom 3.25.1 John 2.2. [ Two cubits and a half, &c.] Just so big every way as the Ark. Vers 10. Get into Covenant with God (saith one) for as the Mercy-seat was no larger then the Ark, so neither is the grace of God then the Covenant. And as the Ark and Mercy-seat were not asunder; so God is near to all that call upon him in truth.
Ver. 18. And thou shalt make two Cherubims ] Golden winged images, made by God's special appointment, and set out of sight: Hence then is no warrant for the use of images in Churches. These here were to represent the holy Angels attendent upon God, looking intently into the mystery of Christ, as the Cherubims did into the Propitiatorie. 1 Pet. 1.12. and joined to the society of Saints.
Ver. 19. Even of the Mercy-seat ] Of the matter of it: to show that the very Angels have their establishment in, and by Christ: and that, if they need mercy, how much more do we? Angels also are under Christ as a head of Government, of Influence, of Confirmation, though not of Redemption.
Ver. 20. Toward the Mercy-seat shall the faces, &c.] Angels in the Syriac are called 〈 in non-Latin alphabet 〉 of the face; because they look ever on the face of God, waiting his commands.
Ver. 21. Above upon the Ark ] The Ark covering the Law within it, the Mercy-seat upon it, and over them two Cherubims covering one another, did typify Christ covering the curses of the Law, in whom is the ground of all Mercy; which things the Angels desire to pry into, as into the pattern of God's deep wisdoms.
Ver. 22. From between the two Cherubims ] which covered the place from whence the Lord spake, to restrain curiosity.
Ver. 23. Of Shittim wood ] Which corrupteth not. Isa. 41.19. Christ's body could not putrefy in the grave.
Ver. 24. Pure gold ] Pointing to the glory of Christ's Deïtie, and the Majesty of his Kingdom.
Ver. 25. A golden crown ] To hide the joints, and for ornament. Christ also is said to have many crowns. Rev. 19.12.
Ver. 30. Shew-bread ] See the Note on Mat. 12.4.
Ver. 31. And thou shalt make a candlestick ] called the candlestick of light. Exod. 35.14. A Type of Christ, who is 〈 in non-Latin alphabet 〉 light essential, and giveth light to every man that cometh into the world. John 1.9. See the Note there.
Ver. 37. Seven lamps ] Signifying the manifold graces and diversity of gifts in the Church. Zech. 4.2.
Ver. 38. And the tongs] All of gold; betokening the purity of Doctrine and Discipline in the Church.
CHAP. XXVI. Ver. 1. Thou shalt make the Tabernacle ]
AType of Christ who dwelt among us, full of Graces and Truth. John 1.14.2. Of the Church built by Christ. 1 Cor. 3.9.3. Of every true Christian. Ephes. 2.10.
Ver. • . Shall be coupled together ] These curtains were coupled with loops, so should Christians by love. My dove is but one: the daughters saw her and blessed her. Cant. 6.9. See Ephes. 2.21, 22. & 4.16.
Ver. 6. With the taches ] So is the unity of the Spirit in the bond of peace. Ephes. 4.3. [Shall be one Tabernacle] See those many Ones. Ephes. 4.3, 4, 5. with the Notes there.
Ver. 7. Of goat's-half ] The Tabernacle was goat's hair without, and gold within. God hid his Son under the Carpenter's son: The King's daughter is all glorious within. Psalm 45.13. And all her sons are Princes in all lands. Vers 16. Howbeit they must be content to pass to heaven as Christ their Head did, as concealed men. Therefore the world know's us not, because it knew not him. John 3.1. Our life is hid with Christ, Col. 3.4. as the life of flowers in winter is hid in the root.
Ver. 14. A covering for the tent ] Shadowing out God's protecting his people. Isa. 4.6. and 25.4. Psalm 27.5. as these ram's-skins covered the Ark from the violence of wind and weather.
Ver. 31. With Cherubims ] To note the special presence and attendence of the holy Angels in the assemblies of the Saints. Luke 1.11. John 1.51.
Ver. 36. An hanging for the door ] This shadowed him that said of himself, I am the door. The Cerimonial Law was the Jews Gospel, for it was Christ in figure; and to him it led them.
CHAP. XXVII. Ver. 1. Five cubits long ]
SOlomon's Altar was four times as big as this: to teach, that as our peace and prosperity is more then others, so should our service in a due proportion.
Ver. 2. Horns of it ] To bind the beasts unto that were to be slain in sacrifice. Psalm 118.27. And to signify the power of Christ's Priest-hood. Hab. 3.4. [Thou shalt over-lay it with brass] The brass kept the wood, so did the Deïtie of Christ keep his humanity from being consumed by the fire of God's wrath, wherein it was roasted.
Ver. 3. His shovels and his basins.] These several instruments figured the Ministry of the word, say some; the sundry callings that Christ hath in his Church, say others, for her edification.
Ver. 4. A. grate ] which served for an hearth, and represented Christ, bearing the fire of his Father's displeasure.
Ver. 7. And the staves shall be] As ever ready to remove. Here we have no assured settlement.
Ver. 9. The court of the Tabernacle ] This outer court signified the visible Church; where hypocrites also come to the external worships. Doeg may set his foot as far as David.
Ver. 10. And the twenty pillars ] In allusion whereunto, the Church is called the pillar and stay of truth. 1 Tim. 3.15.
Ver. 20. Pure oil olive ] Signifying the precious gifts and graces of the Spirit in godly Ministers, whose lips must both preserve knowledge, and present it to the people.
CHAP. XXVIII. Ver. 1. Take thou unto thee ]
CHrist also was taken from amongst men. Heb. 5.1. to mediate and negotiate man's caus with God: And this honor he assumed not up to himself, but it was given him from above. Vers. 5.
Ver. 2. For glory and for beauty ] Prodit Aäron à capite ad calcem, os humerósque Deo similis. The High-priest was gloriously appareled, to strike a religious reverence into the eyes and hearts of the beholders; and to set forth the beauty and bravery of Christ and his Church.
Ver. 3. That they may make, &c.] Vides, in Sacerdotibus nîl plebeium reperiri, nîl populare, saith Ambrose. Nothing in the Priests but what was above the ordinary. The very work-men are to be filled with the Spirit of Wisdom, to make their attire.
Ver. 5. And they shall take gold and blue, &c.] That cloke of Alcisthenes the Sybarite (sold for 1 20. talents) that Parliament-robe of Demetrius King of Macedonie, (which no Prince after him would put on propter invidiosam impendii magnificentiam, sot it's stately costliness) were but rags to Aaron's raiment.
Ver. 6. The ephod of gold ] This the High-priest only might wear, neither might any imitate it; for that was the fall of Gideon 's house. Judge. 8.26, 27.
Ver. 12. And Aaron shall bear their names ] To set forth Christ's uncessant intercession for all God's Israel, even when his back seem's turned upon them.
Ver. 14. Fasten the wreathen chains ] These chains wherewith the breast-plate and humeral were tied, signified (saith one) the perfect contexture of all heavenly virtues, adorning Christ's humanity: as also that true saith, whereby we are girt unto him.
Ver. 15. The breast plate of judgment ] So called, because the Priest was to put it on, when he was to inquire and give sentence as from God. Num. 27.21.
Ver. 17. Four rows of stones] According to the number and order of the twelv Tribes encamping about God's Tabernacle. In all which rows, a very Reverend Writer hath well observed eight things: 1. The shining of the stones; pointing to the purity of Christ and his Church. 2. Their price; of great value and worth: signifying what a price Christ valued his Church at. 3. Their place or situation; they are set in the pectoral, and Aaron must carry them on his heart, signifying that Christ hath as much care of his Church, as if it were enclosed in his heart; let's out his blood to make room in his heart for them. 4. Their number; twelv; noting, that with Christ is plentiful redemption. 5. Their order; they stood in a comlie quadrangle. Christ hath stablished a comlie order in his Church; and we must keep our ranks. 6. The figure; the four-square; signifying the stability and firmness of the Church. Satan and all deceivers shall not pick one stone out of Christ's pectoral. Their use; that Aaron must bear them on his heart; signifying Christ's ardent affection to his, and constant intercession for them. 8. The quantity: As all the names of Israel were gathered into a narrow compass; so Christ shall gather together into one all the dispersed sons of God, and present them before God as the most beautiful and precious parts of the world. John 11.52.
Ver. 30. The Urim and the Thummim] A distinct thing from the stones and chains; made it was not by the Artificers, but given by God to Moses (as were the two Tables) and by him put into the breast-plate. The very names of Urim and Thummim, i. e. Lights and perfections lead us to Christ, in whom is all fullness. [When he goeth in before the Lord] sc. to consult with God, who answered the Priest by voice. Num. 7.89.
Ver. 31. The robe of the ephod ] Which signified the royal robe of Christ's righteousness, reaching down to the feet, large enough to cover all our imperfections.
Ver. 32. That it be not rent ] To show that there should be no rents or schisms in the Church. 1 Cor. 1.10, 13.1 Tim. 1.3.
Ver. 34. A golden bell, and a pomegranate ] Shadowing out 1. The Prophetical office of Christ here, and his perpetual intercession in heaven. 2. The duty of Ministers; which is, Vivere concionibus, concionari moribus: to live sermons, to be fruitful as well as painful teachers: Not like him of whom it was said, that when he was out of the pulpit, it was pity he should ever go into it: and when he was in the pulpit, it was pity he should ever come out of it.
Ver. 35. And his sound shall be heard ] Necesse erat ut Pontifex totus vocalis ingrederetur sanctuarium, ne forte non audito sonitu, morte lueret silentium. A dumb dog is a child of death. Isa. 56.10. Ministers must be both able and apt to teach upon all occasions.
Ver. 36. Holiness to the Lord ] Hence it was not lawful for the High-priest (say the Jews) to put off his bonnet to whomsoever he met, were he never so great a man; lest the Name and Glory of God (whose person he sustained) should seem to submit to any man.
Ver. 37. Upon the mitre ] Which had an holy crown with it. Chap. 29.6. signifying the Deïtie and Dignity of Christ.
Ver. 38. The iniquity of the holy things ] Get the people's pardon. This Christ did indeed for all his. 1 John 2.1, 2.
Ver. 39. Embroider the coat ] Rev. 1.13. Christ is clothed with such a robe, as King and Counselor of his Church.
Ver. 40. Coats ] Linnen garments for innocence. 2. Girdles for constancy and stability. 3. Bonnets, for safety from the rage of Satan and his instruments. 4. Breeches, for comlie reverence in God's service.
CHAP. XXVI. Ver. 1. Take one young bullock ]
ALL sorts of Sacrifices (Sin-offerings, Burnt-offerings, Peace-offerings) were to be offered for the Priests, because of the special holiness and honor of their calling.
Ver. 2. And unleavened bread ] See 1 Cor. 5.7, 8. with the Notes there.
Ver. 4. Wash them with water] A type of Christ's Baptism, Matth. 3.
Ver. 6. The holy crown ] See the Note on Chap. 28.37.
Ver. 7. The annointing oil ] Typing out that abundance of the holy Spirit poured upon Christ. Isa. 61.1. and upon Christians. 1 John 2.27. Psalm. 133.2.
Ver. 8. Coats, &c.] See the Note on Chap. 28.40.
Ver. 9. Consecrate ] Heb. Fill their hands, se. with sacrifices: they were not to fill their own hands, as Jeroboam 's Priests did. 1 King. 13.31. See Heb. 5.5.
Ver. 10. Shall put their hands] As transferring the guilt of their sins upon Christ. Isa. 53.6.
Ver. 11. By the door ] Pointing to Christ, the door into heaven. Heb. 10.20.
Ver. 12. The blood of the bullock ] For without blood, there was no remission of sin. [Beside the bottom of the Altar] To signify the plenteous Redemption wrought by Christ.
Ver. 13. All the fat that covereth ] God must have the very best of the best; since Christ offered himself, and the best parts he had.
Ver. 14. Without the camp ] See the Note on Heb. 13.12. and on Heb. 7.27, 28.
Ver. 15. Thou shalt also take] After the Sin-offering, other offerings: till sin be expiated, no service is accepted.
Ver. 16. Sprinkle it ] See 1 Pet. 1.2.
Ver. 17. Wash the inwards of him ] This signified that entire holiness, that through sanctification. 1 Thes. 5.23.
Ver. 18. The whole ram ] Rom. 1.1. with the Note.
Ver. 19. Put their hands ] Both their hands between the horns of the ram.
Ver. 20. Upon the tip of the right ear ] To set forth the holy obedience required of them in all their senses, actions and motions. John 13.5, 6, 9.
Ver. 21. Of the blood, and of the annointing oil ] Signifying Christ's Merit and Spirit.
Ver. 22. A ram of the consecration] A Thank-offering to God for advancing Aaron to the Priest-hood. See the like in S. Paul. 1 Tim. 1.12.
Ver. 23. Unleavened bread ] See 1 Cor. 5, 7, 8. with the Notes there.
Ver. 24. And shalt wave them] As acknowledging God's Omnipresence: and that many should come from East, West, North, and South, to partake of the Merits & Benefits of Christ, our true sacrifice.
Ver. 25. It is an offering made by fire ] Christ in like sort having offered himself for a Burnt-offering, for a sweet savor before the Lord, asscended up into heaven, and gave gifts unto men.
Ver. 26. It shall be thy part ] Becaus he did for this time extraordinarily execute the Priest's office.
Ver. 27. The breast of the Wave-offering and shoulder ] To teach the Priests to serv the Lord with all their hearts, and with all their strength.
Ver. 28. A Heav-offering ] Signifying the heaving of Christ upon the Cross, and the heaving up of our hearts to God for so great benefits.
Ver. 29. Shall be his sons after him ] His garments remained forever, so doth the robe of Christ's righteousness. Isa. 61.10.
Ver. 30. And that son ] There were garments but for one: there is but one Mediator, the Man Christ Jesus.
Ver. 31. And thou shalt take the ram ] i. e. The remnant of him.
Ver. 33. And they shall eat those things] Applie Christ's death by faith to their own souls. John 6.51.
Ver. 34. Thou shalt burn the remainder ] The Thank-offering was not to be kept till the morrow, to teach us to be prompt and present in praising God, and applying Christ.
Ver. 35. Seven days ] To teach the Priest's to consecrate their whole lives to God's service.
Ver. 36. Cleans the Altar ] Which as well as the creatures, may be defiled by man's sin. Lev. 16.16.
Ver. 37. Whatsoever toucheth the Altar ] See Matth. 23.19. with the Note there.
Ver. 38. Daie by day continually ] When this daily sacrifice was intermitted (as in the days of Antiochus that little Anti-Christ) they counted it an abomination of desolation.
Ver. 39. Thou shalt offer in the morning ] These two lambs were types of the Lamb of God, taking away the sins of the world, with a commemoration of whose benefits the day was begun and ended. Wherefore, also from David 's days, and forwards, they sang the 22 Psalm at the Morning Sacrifice, and the 136 Psalm at the Evening.
Ver. 45. And I will dwell ] See the Note on 2 Cor. 6.16.
CHAP. XXX. Ver. I. An Altar to burn incens in ]
SHadowing Christ, as perfuming and presenting the Prayers of Saints. Rev. 8.3. and 5.8. and obtaining answer thereto from the four horns of the golden Altar. Rev. 9.13.
Ver. 2. A cubit shall be the length ] That in Ezekiel, Chap. 41.22. is much larger, as setting forth the service of God under the Gospel.
Ver. 3. Overlaie it with pure gold ] Shadowing Christ's Deïtie, yielding glory to his humanity. [A crown of gold round about] To show, that Devotion is a rich royal virtue, best beseeming the best Princes.
Ver. 6. Where I will meet with thee ] To give oracles and answers of Mercy. God still meeteth him that rejoiceth and worketh righteousness. Isa. 64.5.
Ver. 7. Shall burn thereon sweet incens ] Facium & vespae favos. The Heathens had the like custom;
Ver. 8. And when Aaron lighteth the lamps ] To show, that our prayers must be made according to the light and direction of God's Word, lest we ask we know not what, and worship we know not how.
Ver. 10. An atonement upon the horns of it ] Pardon must be sought for the defects found in prayers; as Nehemiah craved mercy for his Reformations.
Ver. 12. That there be no plague ] David in numbering the people, neglected this duty: thence the plague.
Ver. 13. half a shekel ] Towards the making of the Tabernacle; and as an amercing himself for his sin, that subjected him to utter destruction. Vers 15.
Ver. 15. The rich shall not give more ] They are both of a price, because in spirituals they are equal. 2 Pet. 1.1.
Ver. 16. That it may be a memorial] A perpetual poll-monie, in token of homage and subjection to the Almighty.
Ver. 18. Between the Tabernacle and the Altar ] The laver and Altar situated in the same court, signified the same; as the water and blood issuing out of Christ's side; viz. the necessary concurrence of Justification and Sanctification in all that shall be saved.
Ver. 19. For Aaron and his sons ] Here they were to wash, before they prayed for the people. We must first make our own peace with God before we take upon us to intercede for others. So did David. Psalm 25.22. and Psalm 51.18, 19. So we are advised to do. Lam. 3.39, 40.
Ver. 21. That they die not ] Com not to an untimelie end, as they did. Lev. 10.1, 2.
Ver. 26. And thou shalt annoïnt the Tabernacle ] So to consecrate the same to God's service, and to set forth how joifully and gladly men should serv the Lord.
Ver. 29. Whatsoever toucheth them ] So are all those anointed holy, that by a lively faith touch the Lord Christ.
Ver. 30. Aaron and his sons ] Those only that succeeded him in the office of High-priest. Lev. 4.3, 5, 16. and 16.32.
Ver. 32. Upon man's flesh] A Latin Postiller hence infer's, in an hyperbolical sense, that Priests are Angels, not having human flesh.
Ver. 33. Whosoever compoundeth anything like it ] Holy things must not be profaned on pain of death. No people so abuse Scripture to common and ordinary use as the Jews do.
CHAP. XXXI. Ver. 3. And I have filled him ]
GOd gift's whomsoever he call's to any employment.
Ver. 4. To devise cunning works] All skill in lawful callings, whether manual or mental, is of God. Isa. 28.26.
Ver. 5. And in cutting of stones ] Moses might well doubt where he should find fit work-men among those brick-makers for Egypt.
Ver. 6. I have given with him ] Two is better then one; four eyes see more then two: God usually therefore coupleth his agents. See the Note on Mat. 10.2, 3. Luke 10.1.
Ver. 13. Verily my sabbaths ye shall keep ] q. d. Though this Sanctuary-work is to be don, yet it shall be no Sabbath's-days work. The good women in the Gospel forbare on the Sabbath to anoint the dead body of our Savior, resting according to the Commandment. [For it is a sign] And withal an effectual means to convey holiness into the heart.
Ver. 14. For it is holy unto you ] Hence the Hebrews gather (but falsely) that only Israel was charged with the Sabbath-day, and not the nations of the world. But the Sabbath was kept before Israel was born.
Ver. 15. Whosoever doth any work] A certain Indian that had been taught by the English, coming by, and seeing one of the English profaning the Lord's day, by felling of a tree, said to him, Do ye not know that this is the Lord's day in Massaqusets (one of the English Plantations) much machet man, that is, very wicked man, why break you God's day?
Ver. 18. Written with the finger of God ] Of the Decalogue, above all other holy Writ, God seem's to say as Paul, Philem. 19. Behold, I have written it with mine own hand: i. e. by mine own power and operation.
CHAP. XXXII. Ver. 1. Up, Make us God's ]
A Aaron might make a Calf, but the people made it a God, by adoring it.
Ver. 2. Break off your golden ear-rings ] Hereby he hoped to break their design: but all in vain: for they were mad upon their Idols. Jer. 59.38.
Ver. 3. Brake off the golden ear-rings ] which they had got of the Egyptians. Exod. 12.35. To make use of Heathen Autors for ostentation, is to make a Calf of the treasure gotten out of Egypt.
Ver. 4. A molten Calf ] In imitation of the Egyptian Idol Apis, a Pied-bullock. A man may pass through Ethiopia unchanged; but he cannot dwell there, and not be discolored.
Ver. 5. A feast to Jehovah ] Whom these Idolaters pretended to worship in the golden Calf, as did also Jehu. 2 King. 10.16, 29. 2 Chron. 11.15. and as the Papists at this day: but with what face can some of their Rabbins excuse this people from Idolatry?
Ver. 6. Rose up to play ] To dance about the Calf. Now, if they were so cheered and strengthened by those baneful bits, those murthering morsels; should not we much more by God's spiritual provisions, to dance as David did, to do his work with all our might?
Ver. 7. For thy people which thou broughtest ] God will own them no longer; they are now dis-covenanted. The Saints by gross sins may lose their jus aptitudinale, non jus haereditarium, their fitness for God's Kingdom; they may sin away all their comfortables.
Ver. 8. They have turned aside quickly ] Moses 's back was but newly turned, as it were. I marvel that you are so soon removed, &c. Gal. 1.6. See the Note there. When we have spent all our wind on our people, their hearts will be still apt to be carried away with every wind of doctrine.
Ver. 9. A stiff-necked people] And so they are still to this very day. Jerome complain's that in his time they thrice a day cursed Christ in their Synagogue, and closed up their prayers with Maledic Domine Nazaraeis. They are thought to advise most of that mischief, which the Turk put's in execution against Christians. They counterfeit Christianity in Portugal even to the degree of Priesthood, and think they may do it, either for the avoiding of danger, or increasing their substance. There are very few of them that turn Christians in good earnest: Adeo in cordibus eorum radices fixit pertinacitas, So stubborn they are to this day, and stiff-necked, their necks are wholly possessed with an iron sinew.
Ver. 10 Let me alone ] God is fain to bespeak his own freedom: As if Moses his devotion were stronger then God's indignation. Great is the power of Prayer; able, after a sort, to transfuse a dead Palsy into the hand of Omnipotencie.
Ver. 11. Lord, why doth thy wrath ] God offered Moses a great fortune. Ver. 10. He tendering God's glory refused, and make's request for the people. It is the ingenuity of Saints to study God's ends more then their own, and drown all self-respects in his glory.
Ver. 12. Repent of this evil ] God's repenting is mutatio rei,non Dei; effect • s, non affectùs; facti, non consilii; not a charge of his will, but of his work.
Ver. 13. Remember Abraham ] Here Moses neither invocateth the Patriarchs, nor allegeth their merits, but mind's God of his promise to them, and presseth the performance. In the want of other Rhethorick, let Christians in their prayers urge this with repetition, Lord thou hast promised, thou hast promised. Put the promises into suit, and you may have anything. God cannot deny himself.
Ver. 14. And the Lord repented ] See ver. 12. Moses here had a hard pull, but he carried it.
Ver. 15. Written on both their sides ] See the like in other mystical books. Ezek. 2.10. Rev. 5.1.
Ver. 16. The work of God ] The greater was the people's loss, brought upon them by their sin.
Ver. 17. And when Joshua ] who had waited in some part of the Mount, the return of his Master.
Ver. 19. And Moses 's anger waxed hot ] Meekness in this case had been no better then mopishness. How blessedly blown up was Moses here. [He saw the Calf, and the dancing] One Calf about another. It was a custom among Papists, that men should run to the Image of S t Vitus, and there they should dance all day, usque ad animae deliquium, till they fainted and fell into a swoun.
Ver. 20. And he took the Calf ] We may all wish still as Ferus did, that we had some Moses to take away the evils of our times: Nam non unum tantùm vitulum, sed multoshabemus, We have not one, but many such Calvs.
Ver. 21. What did this people unto thee ] The people sinned by precipitancie; Aaron by popularitie.
Ver. 22. That they are set on mischief ] The whole world is so. 1 John. 2.16. and 5.19. Quomodo Plautus, In fermento tota jacet uxor.
Ver. 23. We wot not what, &c.] See the danger of nonresidencie.
Ver. 24. There came out this Calf] A very poor excuse. Somthing he would have said if he had known what. Here he hid his sin as Adam. Job 31.33. being too much his child.
Ver. 25. Aaron bad made them naked] As Aaron 's engraving instrument write's down his sin: so the Confession of other more ingenious Jews proclaim's the Israelites, saying that No punishment befalleth thee, O Israel, in which there is not an ounce of this Calf.
Ver. 26. Let him come ] This word through haste and earnestness Moses omitteth. The Chaldee and Greek versions supply it.
Ver. 27. Slaie ever • e man his brother ] Not all that they met with, (for so they might have slain the innocent) but all that were chief in the transgression. In the war against the Waldenses in France, the Pope's great Army took one populous City and put to the sword sixty thousand, among whom were many of their own Catholics. For Arnoldus the Cistercian Abbot (being the Pope's Legat in this great war) commanded the soldiers saying, Caedite eos: novit enim Dominus qui sunt ejus: Kill them one with another: for the Lord knoweth who are his. This was fine Popish Justice.
Ner. 28. About three thousand ] Chieftains and ring-leaders.
Ver. 29. Consecrate yourselves ] Regain that blessing which your father Levi lost. Gen. 49.5, 7.
Ver. 30. And now I will go up unto the Lord] As angry as he was, he could pray for them: As when our children, through their own fault have got some sickness, for all our angry speeches we go to the Physician for them.
Ver. 31. Made them gods of gold ] Sin must not be confessed in the lump only, and by whole sale, but we must instance the particulars.
Ver. 32. Blot me I pray thee ] God never revealed his love to Moses more, then when he thus earnestly prayed for God's people. Joab never pleased David better, then when he made intercession for Absalom.
Ver. 33. Blot out ] Cut him out of the roll of the living.
Ver. 34. I will visit ] I will pay them home for the new and the old.
Ver. 35. They made ] See the Note on Vers 1.
CHAP. XXXIII. Ver. 1. Which thou hast brought ]
SEE the Note on Chap. 32.7.
Ver. 3. I will not go up ] sc. By those visible signs of my gracious presence, as heretofore.
Ver. 4. They mourned] As good caus they had: for woe be unto thee when I depart from thee.
Ver. 5. And consume thee ] God's threatenings are cordial, but conditional. Minatur Deus ut non puniat. Furie is not in me, Isa. 27.4. He punisheth not till there be no other remedy. 2 Chron. 36.16. as the be stin'gs not till provoked.
Ver. 6. Stript themselves] As in a day of restraint.
Ver. 7. Afar off from the camp ] In token of God's deep displeasure, and departure from them.
Ver. 8. And looked after Moses ] To see what success, what accepta ••• : as David looked up after his prayer, to see how it sped. Psalm. 5.3.
Ver. 10. Rose up and worshipped ] Though obnoxious; they would not despair of mercy. See 1 Sam. 12.20, 21, 22.
Ver. 12. See, thou sayest unto me ] See (saith one) how Moses here encroacheth upon God. God had don much for him, he must have more. Vers 13. Shew me now thy way, &c. This God grant's him. Vers 14. This serv's not the turn, he must have more yet. Vers 16. Well, he hath it. Vers 17. Is he said? No, he must yet have more. Vers 18. I beseech thee show me thy glory. It's don. Vers 19. Is he satisfied yet? No. Chap. 34.9. God must pardon the sin of his people too; and take them and him for his inheritance: This fruit of his favor he must needs be entreated to add to the rest, &c.
Ver. 13. That I may know thee ] Moses knew more of God then any man; he was but newly come down from the Mount, and at the Tabernacle door God spake with Moses face to face, as a man speaketh unto his friend. Vers 11. The more a man know's of God, the more desirous he is to know him.
Ver. 14. I will give thee rest ] Full content of mind in the sense of my presence, and light of my countenance.
Ver. 15. If thy presence go not with me ] What is it to have the air without light? What was all Mordecai 's honor to him, when the King frowned upon him?
Ver. 16. So shall we be separated ] Heb. Marvellously separated. The separation of the Saints is a wonderful separation. See Deut. 4.7. Isa. 20.6. where Judea is for this caus called an Isle.
Ver. 17. I know thee by name] As Princes do their favorites, who easily forget others, as Saul did David.
Ver. 18. Shew me thy glory ] None ever knew God's glory; our cockle-shell can never comprehend this sea, yet it may be apprehended that it is incomprehensible.
Ver. 19. I will make all my goodness ] My glorious goodness. Thus Moses may have what he will of God. The King is not he that can do anything against you, said Zedekiah to his Courtiers. Jer. 38.5.
Ver. 20. Thou canst not see my face ] Otherwise then in his words and works. Rom. 1.20. As we cannot see the Sun in rota, in the circle, but in the beams. Som have been Mercabah velo harocheb (as the Hebrew's speak) the chariot in which God rode, but not the rider in it: they saw some created Image, Glory, whereby he testified his more immediate presence, but not himself. [No man shall see me and live] But be oppressed and swallowed up with Majesty: as the sight of the eye is dazzled with the sun; or a crystal-glass broken with the fire.
CHAP. XXXIV. Ver. 1. Which thou brakest ]
NOt without a tincture of passionate infirmity, as some conceive. He that was the meekest upon earth (saith one) in a sudden indignation abandon's that which he would in cold blood have held faster then his life. But Austin cry's out, O ira Prophetica, & animus non perturbatus, sed illuminatus!
Ver. 2. In the morning] A sign of mercy. Psalm 90.14. and 30.6. and 5.4.
Ver. 3. Neither let any man be seen ] See the Note on Exod. 19.12.
Ver. 4. And he hewed two Tables ] Moses hewed them. The first Tables were hewn out of the Sapphire of the Throne of God's Glory, say the Jewish Doctors.
Ver. 6. The Lord, the Lord God, &c] These glorious titles and attributes are those back-parts of God. Chap. 33.23. None can see more then these and live: and we need see no more then these, that we may live. [Long-suffering] Heb. Wide of nostrils; not apt to snuff at small matters, but bearing with men's evil manners. This Averroës the Atheïst made use of as an argument against the Providence of God, and to prove that he meddleth with nothing below the Moon, because of his slowness to anger. [In goodness and truth] God's goodness, though great, yet here and elsewhere it go's bounded with his truth.
Ver. 7. Forgiving iniquity, transgression, and sin ] i. e. All sorts of sins. 'It is natural to him, as here. None like him for this. Micah 7.18. It is the comfort of Saints, that they have to do with a forgiving God. Neh. 9.31. that can multiply pardons, as they multiply sins. Isa. 55.7. [Keeping mercy for thousands] The Hebrew word here rendered Keeping, is written with a greaten letter then ordinary, to note the extraordinary greatness of God's promise to his people and their posterity▪ Psalm 25.10. [Clear the guilty] This last letter in God's Name must still be remembered.
Ver. 8. And Moses made haste ] It was time for him. The more any man see's of God, the lower he fall's in his own eyes: as he that hath looked intently upon the sun, see's little when he look's down again.
Ver. 9. Let my Lord, I pray thee ] See the Note on Cha. 33 12.
Ver. 10. Behold, I make a covenant ] i. e. I re-establish it with this backsliding people. God receiveth returning sinners with much sweetness: He retaineth not his anger forever, because mercy pleaseth him. His mercy (to us) is greater then his justice, though in themselves they are equal, yea, the same. [I will do marvels] See this fulfilled and recorded. Josh. 10.12, 13.
Ver. 11. Observ thou ] This is the condition of the covenant on man's part to be performed. With others God make's a single covenant only, that they shall observe that which he command's them: but with his Elect he make's a double covenant; to perform both parts to work all their works in them, and for them, to put his fear into their hearts, and to caus them to keep his Commandments.
Ver. 12. With the inhabitants ] They were devoted to destruction, as having filled the land from one end to another with their uncleanness. Ezra 9.11.
Ver. 13. Break their images ] The Popish Historians have blurred and blasted those zealous Emperors, Zeno and others, that were Iconomachi and Iconoclastai, as Sacrilegious. Berne was the first Town that after the Reformation was purged of Images; which Augustine saith cannot be placed in Churches Sine praesentissimo idololatriae periculo: without extreme danger of Idolatry. Ephiphanius saith, It is utterly unlawful and abominable, to set up Images in the Churches of Christians. Irenaeus reproveth the Gnostics, for that they carried about the picture of Christ in Pilate 's time, after his own proportion: using also, for declaration of their affection toward it, to set garlands upon the head of it.
Ver. 14. No other God ] In the Hebrew word Acher rendered Other, there is a great R. to show the greatness of the sin of serving any other God.
Ver. 15. And one call thee] Anie one of the Idolatrous root, if he do but hold up his finger to thee, thou wilt easily follow him. Cereus in vitium flecii.
Ver. 16. And they make thy sons ] Satan still work's upon Adam by Eve. Omnes heresies ex gyneciis. It is the guis of Heretics to abuse the help of women to spread their poisonful opinions. Satan per costam, tanquam per scalam ad cor asscendit. Satan climb's up by the rib to the heart.
Ver. 17. No molten gods] As the golden calf was. Goodlie gods that are molten: Olim truncus eram.
Ver. 18. In the month Abi • ] So called from the new fruits, or ears of corn, then first appearing. See Exod. 12.1. & 13.4. God here repeteth divers Laws; It was a token of reconciliation to the people after their Apostasy, in that he treat's with them again (after their repentance) about his solemn worships. So, for a testimony of his reconciliation to Peter after his foul fall, he set's him a work in the Ministry. John 21.15. So he commendeth his Spons • a • resh, after her drowsy decays, every whit as amiable as she was before he • fall. Cant. 6.5. with Chap. 5.10, 11, &c.
Ver. 21. In earing-time and harvest ] Though most busy times, you may not make bold with God.
Ver. 24. Neither shall any man desire] A wonderful providence, since Judea was compassed about with such warlike adversaries; that they should not watch and catch at such opportunities. Pompey besieging Jerusalem, made his strongest batteries on the Sabbath-day (whereon he knew the superstitious Jews would not make their defense) and took it.
Ver. 27. I have made a covenant ] We also have the Covenant, the Seals, Ministers, &c. But, alas! are not these blessings amongst us as the Ark was amongst the Philistines, rather as prisoners then as privileges? rather in testimonium & ruinam quàm in salutem? Rather for our ruin, then reformation.
Ver. 28. Fortie days and forty nights ] Moses, Elias, and Christ, (those three great Fathers) met glorious in Mount Tahor. Abstinence merit's not; but prepare's the best for good duties. [He wrote] That is, God wrote, as some will have it.
Ver. 29. The skin of his face shone ] God hereby assuring the people, that he had inwardly enlightened him for their better instruction.
Ver. 30. And they were afraid ] This was another manner of Brightness and Majesty then that which sat in the eyes of Augustus and of Tamerlan; whose eyes so shone, as that a man could hardly endure to behold them without closing of his own: and many in talking with them, and often beholding of them became dumb: which caussed them ofttimes with a comlie modesty to abstain from looking too earnestly upon such as spake unto them, or discoursed with them.
Ver. 33. He put a veil on his face] And had more glory by his veil, then by his face. How far are those spirits from this Christian modesty, which care only to be seen, and wish only to dazzle others eyes with admiration, not caring for unknown riches? This veil signified the Laws obscurity, and our infidelity.
Ver. 34. But when Moses went in ] Hypocrites on the contrary show their best to men, their worst to God; God see's both their veil; and their face; and I know not whether he hate's more their veil of dissimulation, or face of wickedness.
CHAP. XXXV. Ver. 1. And said unto them, These, &c.]
HEE often go's over the same things, as the knife doth the whetstone. Good things must be repeated, sicut in acuendo. 'It is Moses his own metaphor. Deut. 6.7.
Ver. Six days shall work be don ] This duty is so oft inculcated, to show the necessity, excellency, difficulty of well doing it.
Ver. Ye shall kindle no fire ] sc. For the furtherance of the work of the Tabernacle: or at least, that is not of absolute necessity. It might also signify, that in the kingdom of heaven we shall be set free from all the fire and scorching heat of affliction.
Ver. 22. And brought bracelets ] Glad they had anything of price to dedicate to God, and to seal up their thankfulness for this re-admittance into his love and favor. See the Note on Matth. 9.10. Nazianzen put this price upon his Athenian learning (wherein he was very famous) that he had something of value, to part with for Christ.
Ver. 32. And to devise curious works ] This also cometh forth from the Lord of Hosts, who is wonderful in counsel, and excellent in working. Isa. 28.29. Pliny make's mention of some famous Painters, whose rare pieces were Oppidorum opibus venditae: Sold for so many Towns-wealth. A certain artificer set a watch-clock upon a ring that Charles the Fifth wore upon his finger. King Ferdinand sent to Suleiman the Turk, for a present, a wonderful globe of silver, of most rare and curious device; daily expressing the hourly passing of the Time, the motions of the Planets, the change and full of the Moon; lively exepressing the wonderful conversions of the Celestial frame. To which, I may well add that admirable invention of Printing, a special blessing of God to mankind.
CHAP. XXXVI, XXXVII, &c. Ver. 2. And Moses called Bezaleel ]
GOd qualified them, M • ses called them. Ministers also must have an outward calling too. Heb. 5.4. and be sent ere they preach. Rom. 10.15. And whereas 1 Cor. 14.31. It is said, Ye may all prophecy, the meaning is, All ye that are Prophets, may. But are all Prophets? 1 Cor. 12.29.
Ver. 7. And too much ] Thus in outward ordinances of service, and for the making of a wordly sanctuary. Heb. 9.1. they could do and over-do. So John 6.28. They said unto him, What shall we do that we may work the works of God? Men would fain have heaven as a purchase. I would swim through a sea of brimstone (said one) that I might come to heaven at last. But what said our Savior to those questionists. John 6? This is the work of God that ye believe on him whom he hath sent. And what said Luther, Walk in the Heaven of the Promiss, but in the Earth of the Law; that in respect of Believing, this of Working? Manie poor souls can think of nothing but working themselves to life. Do we must all righteousness, but rest in none but Christ's.
Ver. 8. And every wise-hearted man ] Let no man look upon this and the following Chapter, as an idle repetition; nor say as one said once, Did we not know that all Scripture was divinely inspired, we should be ready to sa • e, Quandoque bonus dormitat Homerus. But know that here is see forth a Table, Index, or Inventorie, of what Moses and the workmen did in obedience to God's command, for every particular about the Sanctuary. This Inventorie was taken by Ithamar, at the commandment of Moses, Et sic in archivum Ecclesiae relatum, and so laid up in the charter-house of the Church, for the use of posterity.
See the Notes on Exod. 26. and consider that saying of an ancient. Necessarium & utile est etiam quae scripta sunt scribere, ne leve existimetur quod non frequenter arguitur.
CHAP. XL. Ver. 36. The Children of Israel went ]
THe Jews conceive that this Cloud that led Israel through the wilderness, levelled mountains, raised valleys, and laid all aflat: that it burnt up bushes, and smoothed rocks, and made all plain, &c. See Luke 3.5, Isa. 4.5.
A COMMENTARIE OR EXPOSITION UPON THE Third BOOK of Moses, called LEVITICUS.
CHAP. I. Vers. 1 And the Lord called ]
A Continuation of the former History, from the rearing of the Tabernacle, to the numbering of the people; being the history of one month only.
Ver. 2. Bring an offering ] Whereby they were led to Christ; as the Apostle showeth in that excellent Epistle to the Hebrews; which is a just Commentary upon this Book.
Ver 3. Burnt sacrifice] A whole-burnt-off • ring. Heb 10.6. purporting whole Chri •• , uffering for us Isa. 53 12 and our sacrificing our whole selves to him, • s a reasonable service. Rom. 12.1
Ver. 4. And he shall put his hand] As acknowledging his own guilt, and transferring the same upon Christ, resting upon him with full assurance of faith, handfasting us unto him.
Ver. 5. And be shall kill the bullock ] The Priest shall kill it: for it was death for any man to offer his own sacrifice; so it is still for any to come to God, otherwise then in, and by Christ.
Ver. 6. And he shall flaie the burnt-offering ] To show the grievousness of our Savior's sufferings; the cruel usage of his suffering Saints. Micah 3.3. Heb. 11.35. and the duty of all that have benefit by him, to flea off the old man with his deceitful lusts. Ephes. 4.22. dealing thereby as the Turk dealt by him that betrayed the Rhodes. He presented unto him his promised wife and portion: but withal told him, that he would not have a Christian to be his son-in-law: and therefore caussed his Baptized skin (as he called it) to be flaied off, and him to be cast into a bed strawed with salt, that he might get a new skin. See Mark 9.49.
Ver. 7. Fire upon the Altar ] That sire from heaven. Lev. 9.24. (which the Heathens apishly imitated in their Vestal fire.) Typing either the scorching wrath of God seising upon Christ, or the ardent love of Christ to his, and their zeal for him.
Ver. 8. In order upon the wood ] Showing, that Ministers must rightly divide, and dispose the Word of God. 2 Tim. 2.15. and evidently set forth Christ crucified. Gal. 3.1.
Ver. 9. Shall he wash ] Shadowing Christ's perfect purity. Heb. 7. and our entire sanctification. Ezek. 26.35. Heb. 10.22. [Of a sweet savor unto the Lord] The burning and broiling of the beasts could yield no sweet savor; but thereto was added wine, oil, and incens, by God's appointment, and then there was a savor of rest in it. Our prayers, as from us, would never pleas; but as indicted by the Spirit, and presented by Christ, they are highly accepted in heaven.
Ver. 10. A male without blemish ] But cursed be that cosener that hath in his flock a male, and sacrificeth unto God a corrupt thing. Mal. 1.14.
Ver. 11. On the side of the Altar, northward ] Not Eastward as the Heathen sacrifices: or to note the obscurity of the Legal Cetimonies.
Ver. 12. In order ] See the Note on Vers 8.
Ver. 13. He shall wash ] See the Note on Vers 9.
Ver. 14. Turtle doves, or young pigeons ] Old turtles and young pigeons are the best: God must have the very best of the best, as being best-worthy.
Ver. 15. Wring off his head ] Or, pinch it with his nail, that the blood might go out, without separating it from the rest of the body. This figured the death of Christ, without either breaking a bone, or dividing the God-head from the manhood. As also the skill that should be in Ministers, to cut or divide aright the word of truth.
Ver. 16. His crop with his feathers ] Or the maw with the filth thereof (that is, the guts which receive the filth sent unto them from the maw) was plucked out, and the blood strained at the side of the Altar: this signified those clods of blood wrung from our Savior, before his oblation upon the Cross.
Ver. 17. A • d he shall cleav it ] That the inward part might be laid on the fire. See Psal. 51.18, 19. Mark 12.33.
CHAP. II. Ver. 1. Of fine flour ]
NO quantity is here prescribed, because it was a Free-will-offering: only it must be fine, no bran in it: to show the purity of Christ's sacrifice. Heb. 7.26. and of our services through him. Mal. 3.11. By means of the oil of his Spirit, and incens of his Intercession.
Ver. 2. Shall burn the memorial of it ] Whereby God was inminded (as it were) of the party offering, and acknowledging all his store to be from God.
Ver. 3. Shall be Aaron's and his sons] As meat for them: hence it was called a Meat-offering; and sent them to Christ, the meat that endureth unto life everlasting. John 6.27.
Ver. 4. Unleavened cake, mingled with oil ] Sinceritie is the mother of serenity; Truth, of tranquility.
Ver. 5. Baken in a pan] Afterwards parted in pieces, and oil poured upon it: signified the graces of God's Spirit wherewith Christ was fully anointed within and without. Psalm 45.8. and wherewith we should be tempered and anointed. 1 John 2.27. 2 Cor. 1.21.
Ver. 6. And pour oil thereon ] Jacob was the first we read of that consecrated his offerings with oil. Gen. 28.18. Probably he had it from his predecessors.
Ver. 7. Baken in the frying-pan ] So, My heart is frying of a good matter, saith David. Psalm 45.1.
Ver. 8. He shall bring it unto the Altar ] God would have all their offerings brought to one Altar; both to figure out the one only all-sufficient-sacrifice of Christ, and to teach all the faithful to consent in one and the same truth of the Gospel.
Ver. 9. Amemorial thereof ] Signifying the perpetual benefit of Christ's death to all believers.
Ver. 10. Shall be Aaron's and his son's ] Ministers maintenence.
Ver. 11. Nor any honey ] Which hath a leavening virtue in it. Sweet sins are to be abandoned: there will be bitterness in the end. Prov. 26.26, 27.
Ver. 12. Ye shall offer them ] i. e. With the first-fruits ye shall offer both leaven. Lev. 23.17. and honey. 2 Chron. 31.5. Both which are sometimes taken in the better part. Mat. 13.33. Cant. 4.11.
Ver. 13. Shalt thou season with salt ] Called here the salt of God's's covenant; as signifying the covenant of God, made with us in Christ, who seasoneth us, and make's all our services savorie. See the Note on Mark 9.49, 50.
Ver. 14. Green ears of corn ] To signify that God should be served with the first-fruits of our age, the primrose of our child-hood.
CHAP. III. Ver. 1. Whether it be male or female ]
IN Christ, there is neither male nor female, but all one. Gal. 3, 28. Souls have no sexes. In Thank-offerings, the female also might pass: to teach, that God look's not so much to the worth of the gift, as the honesty of the heart that offer's it. Leavened bread also in this case was accepted. Lev. 7.13.
Ver. 2. Upon the Altar round about ] This signified that plenteous redemption by the blood of sprinkling.
Ver. 3. The fat that covereth the inwards ] Heartie thanks must be given to God; such as cometh not from the roof of the mouth, but the root of the heart. An aërie, God be thanked, profiteth not. Sing with grace in your hearts, is the best tune to any Psalm. The voice which is made in the mouth is nothing so sweet as that which come's from the depth of the breast.
Ver. 4. With the kidnies ] Those seats of Lusts. Earth lie members must be mortified by the thankful.
Ver. 5. Upon the burnt-sacrifice ] Which was first offered; to teach us, that sin must be pardoned ere our Thank-offerings can be accepted. It is therefore (ordinarily) best to begin our prayers with confession of sin, and petitions for pardon through Christ.
Ver. 8. Laie his hand ] See the Note on Chap. 1. v. 4.
Ver. 9. The whole • ump.] Which in those country-sheep is very large yet not so large as those in America, mentioned by S r . Francis Drake, as big as kine, and supplying the room of horses for burden, or travel.
Ver. 11. It is the food ] That whereupon God himself seemeth to feed. Psalm 50.13.
Ver. 12. That ye neither eat fat, nor blood ] Neither be carnal nor cruel, but let your souls delight in the fatness and sweetness of God's ordinances.
CHAP. IIII. Ver. 2. Shall sin through ignorance ]
OR infirmity; being suddenly surprised, preoccupated Gal. 6.1. See the Note there, and on Heb 5.2.
Ver. 3. A young bullock ] The same sacrifice that should be offered for the sin of the whole people. Vers 14. To note the heinousness of the Priest's sin above others. The sins of Teachers, are the Teachers of sins.
Ver. 4. Shall lay his hand ] Confessing his sin. Lev. 5.5. and professing his faith in Christ the true sin-offering. 2 Cor. 5.21.
Ver. 5. Shall take of the bullocks blood ] See Heb. 5.2, 3. and 7.26, 27, 28. with the Notes there.
Ver. 6. Seven times before the Lord ] Becaus in this case, there was need of much and great purgation.
Ver. 7. Upon the borns of the Altar ] To signify (saith one) that the preaching of the Gospel concerning the blood of Christ, should be published and proclaimed to the four corners of the earth. To show (saith another) that by faith in the blood of Christ, our prayers are acceptable unto God, and our infirmities pardoned and purged.
Ver. 8. All the fat ] Becaus (among other things) it signified hard-heartedness and insensibleness of sin and danger. Psal. 119.70. Dionysius the Heracleot felt not needles thrust into his fat belly, saith the history.
Ver. 9. With the kidnies ] See Chap 3.4.
Ver. 11. And the skin, &c.] See the Note on Chap. 1.9.
Ver. 12. Shall he carry forth ] Heb. 13.11, 12. See the Notes.
Ver. 13. And of the whole congregation ] Particular congregations then may err for a season; though not finally, fundamentally, if they be the congregation of Saints. Psal. 89.5. and not of Hypocrites. Job 15.34. the Church malignant. [And they have don somewhat] Either by transgression or disobedience. Hel. 2.2. on •• ion or commission.
Ver. 14. When the sin is known ] Sin may sleep a long time like a sleeping d • bt, not called for of many years: but Nullum tempus occurrit Regi, God may send out a summons for sleepers, and punish our by-gone or secret sins.
Ver. 15. And the Elders ] These as the representative congregation, took upon them the guilt of their common errors, as those did. 2 Chron. 29 23.
Ver. 16. And the Priest that is anointed ] i. e. The High-priest a type of Christ, who was anointed, not with material oil, as they, but with the Spirit, that oil of gladness both above, and for his fellow-brethren. Psal. 45. Heb. 1. See 1 John 2.27. and 2 Cor. 1.21, 22. Howbeit his oil shine's brightest, and swim's a-loft above all others.
Ver. 17. Seven times A number of perfection; to note the most absolute sufficiency of Christ's death to purge and reconcile us to God; and that he is able to save such to the uttermost that come unto God by him. Heb. 7.25.
Ver. 18. Upon the borns ] See the Note on Vers 7. [At the bottom of the Altar] To set forth the plenty and sufficiency of Grace and Merit in Christ's death, for many more then are actually saved by it.
Ver. 19. And he shall take all his fat ] Christ offered himself and the best parts 〈◊〉 had; suffering in soul and body.
Ver. 20. As he did with the bullock ] For even ignorance and infirmities are deadly sins, direct fruits of the flesh. John 3.6. and such as for which Christ laid down his life, even for the notknowings of the people. Heb. 9.7.
Ver 21. Without the camp ] Pointing to Christ, who carried our sins out of God's light. See Heb. 13.12. with the Note.
Ver. 22. When a ruler hath sinned ] Great men's sins do more hurt, 1. By imitation, for Vita principis censura est, imo Cynosura, according to these glasses most men dress themselves. 2. imputation; for plectuntur Achivi, the poor people pay for it; as they did for David 's, whether ignorance or infirmity, in omitting that duty enjoined Exod. 30.12, 13, 14, 15. thence the plague. 2 Sam. 24.
Ver. 23. Com to his knowledge] As David 's did. 2 Sam. 24. who saw such volumes of infirmities, and so many Errata 's in all that he did, that he once cried out, Who knoweth the errors of his life? Oh cleans me from secret sins. Psal. 19.12. This he knew was the import of all these Levitical cleansings.
Ver. 24. Laie his hand ] See the Note on Vers 4.
Ver. 25. At the bottom ] See Vers 18.
Ver. 26. All his fat ] See Vers 19. The fat was burnt (saith one) because (among other things) it signified duricordium, hardheartedness. Psal. 119.70.
Ver. 27. And if a soul sin] As there is none that liveth and sinneth not. 2 King. 8.46. Triste mortalitatis privilegium est licere aliquando peccare.
Ver. 28. Com to his knowledge] By the check of his own conscience, awakened by the word or rod of God.
Ver. 29. And slaie the Sin-offering ] That is, the Priest shall: for no man might offer his own sacrifice upon pain of death; as is afore noted.
Ver. 31. For a sweet savor ] See the Note on Chap. 1. verse 9. The death of Christ is ever in the fight of his heaven he father: and hence it was, that those typical sacrifices, and all our performances are •• ill accepted.
CHAP. V. Ver. 1. He shall bear his iniquity ] i. e.
HEe shall suffer for his sinful silence; because he could, but would not help the truth in necessiti • , but stand as it he were gag'd by Satan, possessed with a dumb devil.
Ver. 2. And if it be hidden from him ] Debt is debt whether a man know of it, or not.
Ver. 3 Then he shall be guilty ] Guiltie he was before ver. 2. but now he shall see him • o, and be ready to say as Prov 5 14. I was almost in all evil, in the midst of the congregation and the assembly By the law is the knowledge of sin. Rom 3.20.
Ver. 4. And it be hid f • om him] As is usual with your common swearers, who will swear that they swear not. If men had such distemper of body, as their excrements came from them when they knew not of it, it would trouble them; but they swear, and let go much filth, and it is hid from them.
To do evil] As David did to slaie Nabal 1 Sam. 25.22.
Or to do good] As the same David did to do good to Mephibosheth and yet he was not • o good as his oath.
Ver. 5. He shall confess ] Homo agnoscit, Deus ignoscit. Man confesseth, and God pardoneth. In the courts of men it is the safest plea to say, Non feci (quoth Quintilian ) I am not guilty: not so here; but ego feci, miserere, I did it, have mercy upon me.
Per miserere mei tollitur ira Dei.
Ver. 6. For his sin which he hath sinned ] Bending his thoughts upon that particular sin, it is charged upon I • raël, Ezek. 16.22. that they remembered not that they lay in their blood
Ver. 7. Two turtle Doves ] See the Note on Chap. 114.
Ver. 8. For the sin-offering first ] For till un be expi • ted, no sacrifice or service can be accepted. Therefore Isa. 1. Wash you, •• ans you, and then come and let us reason.
Ver. 9. Upon the side of the Altar ] The North-side, and not upon the East: 1. that Israel might not symbolize with the Heathens, who worshipped toward the East: 2. to signify that they had no more under the Law then dark shadows of good things to come. Heb. 10.1. until the time of reformation. Heb. 9.10.
Ver. 10. According to the manner.] That is, the forms and rites prescribed. So Amos 8.14. The manner of Beersheba, i.e. the forms and rites of worshipping in Beersheba, as the Chaldee paraphraseth it.
Ver. 11. But if he be not able ] So low doth the most High stoop to man's meanness, that he will accept of a very small present from him that would bring a better, if it were in the power of his hand. Lycurgus enjoined his Lacedemonians to offer small sacrifices, For God (said he) respecteth more the internal devotion, then the external oblation.
Ver. 12. Even a memorial ] This is spoken after the manner of men who have need of remembrancers. God sometimes seem's to lose his mercy, and then we must find it for him, as they Isa. 63.15. sometimes to forget, sleep, delaie, &c. and then we must in-mind, awaken, quicken him. Isa. 62.7.
Ver. 13. And it shall be forgiven him ] See a like promiss made to our Ministry. Jam. 5.15.
Ver. 15. In the bolie things of the Lord ] Things consecrate to him, by robbing and wronging of God and his Priests; be it but through ignorance or error. For to do such a thing presumptuously was death. Numb. 15.30. and by the laws of the twelv Tables in Rome, such were to be punished as parricides.
Ver. 16. And he shall make amends ] No remission without restitution. God abhors holocaustum ex rapina. And if ye make no restitution, ye shall cough in hell, said father Latimer.
Ver. 17. Though he wist not ] Ignorance, though invincible and unavoidable, well may excuse à tanto, but not à toto. Luke 12.48.
CHAP. VI. Ver. 2. Against the Lord ]
AS David in defiling his neighbors wise, and afterwards killing him, is said to have despised the commandment of the Lord, and to have don evil in his sight. 2 Sam. 12.9. which also he penitently acknowledgeth. Psal. 51.4. Sin is properly against none but God, being a transgression of his law. Hence the manslaier was confined to the City of refuge as to a prison, during the life of the high-Priest; as being (saith one) the chief God on earth. That was a true position of the Pelagians, Omne peccatum est contemptus Dei, that every sin is a contempt of God. Prov. 18.3.
In fellowship ] Heb. Heb. In putting of the hand. It is said in Job, that God will not take a wicked man by the hand, i. e. he will have no fellowship with him.
Ver. 3. And lieth concerning it, and sweareth falsty ] Thorough inordinate love of money, that root of all evil; but such monie shall perish with them. Zech. 5.2.
Ver. 4. And is guilty ] Found guilty by a self-condemning conscience; which now like Samson 's wife conceal's not the riddle, but tell's all, as she said of our Savior. John 4.
Ver. 5. In the day of his trespass offering ] Before he compass God's altar. Mat. 5.23. with the Note there.
Ver. 6. With thy estimation ] i. e. as thou shalt rate it. Moses did the Priests office for present. He was likewise a Prophet. Deut. 18.15. and King in Ieshurun. Deut. 33.5. and so became a type of Christ that true Trismegist, the Priest, Prophet and Prince. Dan. 9.25.
Ver. 7. Shall make an atonement ] Thorough the sacrifice of Christ. Heb. 10.1, 4, 10, 14.
Ver. 9. All night until the morning ] God must be thought upon in the night season. Psal. 4.4. David willingly brake his sleep to do it. Psal. 119.62. The day is thine, the night also is thine, saith he. Psal. 74.16.
Ver. 10. Besides the altar ] On the East-side, furthest from the Sanctuary. Levite. 1.16. in reverence of the divine majesty.
Ver. 11. In a clean place ] Becaus they came from the Lord's holy house. See the contrary commanded concerning the stones and dust of a leprous house. Levite. 14.40.
Ver. 12. It shall not be put out ] No more should our faith, love, zeal, (that flame of God as Solomon cal's it. Cant. 8.6.) that should never go out; the waters should not quench it, nor the ashes cover it. Cant. 8.10. 2 Tim. 1.6.
Ver. 13. The fire shall ever be burning ] The Gentiles (by an apish imitation hereof) had their vestal fire, salted meal, and many other sacred rites. Basil chargeth the devil as a thief of the truth, in that he had decked his crows with her feathers.
Ver. 14. The law of the meat-offering ] Besides what is set down: chap. 2.1, 2. Thus one text explain's another; as the diamond is brightened with its own dust.
Ver. 15. Even the memorial ] See the Note on Levite. 2.2.
Ver. 16. Shall Aaron and his sons eat ] See 1 Cor. 9.13, 14. with the Note there.
Ver. 17. It shall not be baken with leaven ] Which is, 1. souring; 2. swelling; 3. spreading; 4. impuring.
Ver. 18. Shall be holy ] God will be sanctified in all that draw near unto him— procul binc procul este profani.
Ver. 20. When he is anointed ] i. e. When any high-priest: for he only was anointed. Exod. 29.7. on the head at least.
Ver. 21. In a pan ] Figuring out the sufferings of Christ, who was so parched with the fire of afflictions for our sins.
Ver. 23. It shall not be eaten ] To teach the high-priest to look • or salvation out of himself.
Ver. 25. In the place ] i. e. at the North-side of the altar. And why, see the Note on Chap. 5.9.
Ver. 26. Shall eat it ] Except in that case. verse 30.
Ver. 27. Shall be holy ] This taught an holy use of the mystery of our redemption: for the sin-offering in special sort figured Christ.
Ver. 28. But the earthen vessel ] So contagious a thing is sin, that it defileth the very visible heaven and earth: which therefore must be likewise purged by the last fire, as the earthen pot which held the sin-offering was broken, and the brazen scoured and rinsed in water.
Ver. 30. And no sin-offering ] Here the ordinary gloss make's this observation, Remissionem dare, Dei solius est, qui per ignem significatur: That to pardon sin belong's to God alone, who is a consuming fire. The Rhemists tell us of a man that could remove mountains: which they may as soon persuade us, as that their Priests have as full power to pardon sins, as Christ had. One of their Priests meeting with a man troubled in mind, told him that their religion afforded more comfort to the conscience then ours; and that because it had, and exercised a power to pardon sin; which our Ministers neither did, nor durst assume to themselves.
CHAP. VII. Ver. 1. Of the trespass-offering ] Heb.
A Sham, Piaculum, quo peccatum expiabatur. How it differed from the sin-offering is hard to determine.
Ver. 2. In the place ] See the Note on Chap. 1.11.
Ver. 3. That covereth the inwards▪ ] My son give me thy heart. See Psal. 51.6. Jer. 4 14.
Ver. 4. And the two kidneys ] See the Note on Lev. 3.4.
Ver. 7. As the sin-offering is ] They were distinct then. See verse 1.
Ver. 8. The Priest shall have to himself ] It is a sign of gasping devotion, when men are so straight-handed to their Ministers, who should have part of all. Gal. 6.6.
Ver 9. And all the meat-offering ] Which seem's to be so called, partly because it went as meat unto the Priest (the laborer is surely worthy of his meat. Mat. 10.10.) but principally as leading to Christ, whose flesh is meat indeed. John 6.
Ver. 10. Have one as much as another ] In their father's house was bread enough. Put me, I pray thee into one of the Priests offices, that I may cat a piece of bread. 1 Sam. 2.36. This the Tirshata would not suffer those turn-coats to do. Ezra 2.63. But how hard put too • t was that poor Priest, that answered young Pareüs, asking him an alms (according to the custom of those times) Nos pauperi fratres, nos nihil habemus, an piscimus, an caro, an panis, an misericordia babemus?
Ver. 11. Sacrifice of peace-offering ] Or, Paie-offering. See Psal. 116.14. I will pay, or, I will perfect. Fitly: for a vow, till paid is an imperfect thing.
Ver. 12. Unlevened cakes ] There must be sincerity in all our services: for else God will not once look at them.
Ver. 13. Levened bread ] Lo, leavened bread will pass in a peace-offering: God for Christ's sake reject's not the services of his Saints, though tainted with corruption. Peccata nobis non nocent, si non placent. Wine is not thrown away for the dregs, nor gold for the dirt, that cleav's unto it.
Ver. 14. For an heav-offering ] So called, because it was heaved and lifted up before the Lord, in token that they received all from him, and did acknowledge all to be due to him.
Ver. 15. Eaten the same day ] Thanks must be returned whiles mercies are fresh; lest, as fish, they putrefy with keeping. Eaten bread is soon forgotten. Hezekiah wrote his song the third day after his recovery. Jehosuphat gave thanks, first upon the ground where he had the victory, calling it Berachah; and three days after again at Jerusalem, 2 Chron. 20. See David's Now, Now, Now, I will pay my vows. Psalm 116.14, 15.
Ver. 17. On the third day ] Foreshadowing the resurrection of Christ on the third day, whereby all legal Cerimonies were abolish • d, and had no use in the Church, but by accident; as he who buildeth a vault, letteth the centrels stand till he put in the kei • -stone, and then pulleth them away.
Ver. 18. It shall be an abomination ] Kept beyond the time; and so uneatable, unsacrificeable, profane, stinking.
Ver. 19. Shall not be eaten ] Becaus not fit to represent Christ.
Ver. 20. Having his uncleanness upon him ] To the unclean all things are unclean. &c. Tit. 1.15. See the Note.
Ver. 21. Cut off from his people ] Confer 1 Cor. 11.27, 28, 29.
Ver. 22. And the Lord spa • e unto Moses ] This is ost repeated to draw attention and get authority. See 1 Thes. 2.13.
Ver. 23. No manner fat ] See the Note on Levite 3.12.
Ver. 24. Used in any other use ] Though not in Sacrifice. Mudwals may be made up of any refuse matter: not so, the walls of a Church or Palace.
Ver. 25. Shall be cut off ] i. e. Shall be liable to God's judgments.
Ver. 26. Ye shall eat no manner of blood]. This signified. 1. That we should learn to honor holy things, and not to make a mock of them by employing them to common use. 2. That we should be most careful not to shed man's blood, for the satisfying of our lust. See Levite. 17.11, 12. with Gen. 9.4, 5. and Deut. 12.13.
Ver. 29. Unto the Lord ] Not kill it in the Camp, though there they might eat it.
Ver. 30. His own hands ] Teaching them that they must live by their own faith. Hab. 2.5.
May be waved ] Or, Shaken to and fro; which signified the shaking of our lips, in giving thanks to God. Hos. 14.2. Heb. 13.15, 16. which yet must be fetched lower then the lips, even from the bottom of the heart; the deeper the sweeter. The voice that is made in the mouth is nothing so sweet, as that which come's from the depth of the breast.
Ver. 31, 32. The breast shall be Aaron's, and the right shoulder ] To note, that men must give their breasts and shoulders, affections and actions, even their whole selves; first to the Lord, and then to us Ministers by the will of God, as those famous Macedonians did. 2 Cor. 8.5. that so they may be sani in doctrina & sancti in vita, sound in doctrine, and holy in life.
Ver. 34. For the wave breast, and the right shoulder ] This might further signify (saith one) that Christ Jesus heaved up for us both breast and shoulder, that is, wisdom and strength to all his elect Priesthood, whose portion he is. 1 Cor. 1 30. Or it might note (saith another) that Ministers should both take care (figured by the breast) and pains (signified by the shoulder.) And therefore the high-priest did to that end wear the names of the Tribes upon his shoulders, and upon his breast.
Ver. 35. This is the portion of the anointing ] That is, of the anointed Priests; and that because they were anointed to the office. Here Origen (according to his manner) turn's all into allegories and mysteries, and tell's us of a three-fold sense of Scripture, 1. Literal. 2. Moral. 3. Mystical; comparing them to the gridiron, frying-pan, and oven, used in dressing the meat-offering, verse 9. of this Chapter. But this itch of all allegorizing dark and difficult texts hath no small danger in it. And I may doubt of Origen, as one doth of Jerome, Utrùm plus boni peritiâ ling • arum, quâ excelluit, an mali suis allegoriis, in quibus dominatus fuit, Ecclesiae Dei attulerit; whether he did more hurt or good to the Church.
CHAP. VIII. Ver. 1. And the Lord spake ]
SEE the Note on Lev. 7.22. And for the rest of the Chapter, read the Notes on Exod. 28. & 29. & 30.
Ver. 3. And gather thou all the congregation ] Ministers are to be ordained in the public Assemblie. Acts 14.22. that the people may show their approbation, profess their purpose of obedience, and pray for God's Spirit to be poured upon them.
Ver. 7. And Moses brought Aaron ] They did not intrude themselves. See the Note on Heb. 5.4.
Ver. 8. He put in the breast-plate the Urim, &c.] Hence (it may be) God appointed the breast-plate to be made double, that the Urim and Thummim might be put within, and lie hid on every side. This Urim and Thummim signified (saith one) that in Christ are hidden all the treasures of wisdom and knowledge. Col. 2.3. and that he hath all secret things most perfectly known and numbered out before him, which he revealeth continually to his Church and chosen, as need requireth, by such means as himself hath sanctified. Psal. 25.14, John 14.21, 26. & 17.14, 17, 26.
CHAP. IX. Ver. 1. On the eighth day ]
THe very next day after the Priest's consecration, that no time might be lost. I made haste and delayed not, &c. Psalm 119.16. Then said I, lo I come: in the volume of the book it is written of me, &c. Psalm. 40.7. Live, live, live, (saith one) quickly, much, long: let no water go by, no day be lost, &c. Preach, preach, be instant, quick at work, &c.
Ver. 2. Take thee alyoung calf ] In remembrance, and sor the remission of Aaron 's sin about the golden calf; as some Hebrews are of opinion.
Ver. 3. Take ye a kid of the goats for a Sin-offering ] Quia gravis odor peccati, The smell of sin is grievous; it offendeth all God's senses, yea, his very soul. Isa. 1.12, 13. &c.
Ver. 4. For today the Lord will appear unto you] And he may not find you empty-handed, unprepared. See the Notes on Fxod. 19.10.
Ver. 6. And the glory of the Lord shall appear unto you ] so shall it one day to us: yea, we shall be like him, and appear with him in glory; and must therefore purify our selves, as God is pure. 1 John 3.2, 3.
Ver. 7. Make atonement for thyself ] See Heb. 5.3. & 7.27, 28. with the Notes there.
Ver. 8. Went unto the Altar ] i. e. The brazen Altar; for he had not yet access to the Altar of Incens. We must stay our corruptions, before we present our supplications; wash our hearts from wickedness, and then compass God's Altar.
Ver. 22. Lift up his hands ] He put the blessing upon them. A type of Christ. Luke 24.50. with Acts 3.26. Ephes. 1.3.
Ver. 24. They shouted, and fell on their faces ] The consideration of God's gracious acceptation of us in Christ, should make us to lift many an humble, joiful, and thankful heart to God.
CHAP. X. Ver. 1. And Nadab and Abihu ]
THese jollie young Priests, over-joied haply of their new employment, and over-warmed with wine (as some gather out of Vers 9.) over-shoot themselves the very day of their service. Vers 19. and are suddenly surprised by a doleful death. So was that inconsiderate Priest o • Naples, Anno Dom. 1457. of whom Wolfius report's, that when the hill Vesuvius had sent huge flames, and don great spoil; he, to make proof of his piety, read a Mass, and would need's go up the hill to find out the caus of such a calamity. But for a reward of his foolhardiness, he perished in the flames, and was never heard of anymore.
Ver. 2. And there went out fire ] By fire they sinned; and by fire they perished. Per quod quis peccat, per idem punitur & ipse: Nestorii lingua vermibus exesa est. So Archbishop Arundel 's tongue rotted in his head. The Archbishop of Tours in France made suit for the erection of a Court called Chambre Ardent, wherein to condemn the Protestants to the fire. He was afterwards stricken with a diseas called the fire of God, which began at his feet and so asscended upward, that he caussed one member after another to be cut off, and so he died miserably.
Ver. 3. This is that the Lord spake ] Where? and when? Lev. 8.35. Exod. 19.22. Or perhaps nowhere written, but at some other time spoken by God. Moses might but set down the short Notes of his discourses, as the Prophets used to do. [I will be sanctified] Either actively or passively, Aut à nobis, aut in nos, either in us or upon us; sure it is, that he will be no loser by us. Sanctified he will be, either in the sincerity of men's conversation, or else in the severity of their condemnation. Singular things are expected of all that draw nigh to God in any duty, but especially in the office of the Ministry. Those that stand in the presence of Princes must be exact in their carriages. God appointed both the weights and measures of the Sanctuary to be twice as large as those of the Commonwealth; to show, that he expect's much more of those that serv him there, then he doth of others. The souls of Priests must be purer then the sun-beams saith Chrysostom. [And Aaron held his peace] He bridled his passions, and submitted to the divine Justice. The like did David. Psalm 39.9. which words were taken up by Du-plessis in the loss of his only son.
Ver. 5. In their coats ] These were not burnt, as neither were their bodies: the fire, being of a celestial and subtle nature, might pierce their inward parts, not touching their outward: as the lightning kill's by piercing, not by burning.
Ver. 6. And Moses said unto Aaron ] Philo reporteth, that the High-priest of the Jews, to keep always his soul pure, never saw any mournful object. Tiberius, counterfeiting grief at the funeral of Drusus, had a veil laid betwixt the dead and him, that he might not see the body, because he was (as the rest of the Emperors also were) Pontifex Maximus, or the High-priest; and therefore a sacred person. Mourning in Aaron might have seemed murmuring: he is therefore forbidden it, and accordingly he forbear's. So did Luther when he buried his daughter, he was not seen to shed a tear. No more did reverend Mr. William Whatelie late Pastor of Banburie, when after he had preached his own child's Funeral upon this Text, The will of the Lord be don: he and his wise laid the child in the grave with their own hands. [Bewail the burning] It's fit enough (ordinarily) that the body, when sown in corruption, be watered by the tears of those that plant it in the earth.
Ver. 7. For the annointing oil of the Lord is upon you ] This is every true Christian's case, who should therefore carry himself accordingly. There is a 〈 in non-Latin alphabet 〉 , a seemlie carriage belong's to every calling. You have an unction, &c. 1 John 2.
Ver. 9. Do not drink wine, nor strong drink] As some are of opinion Nadab and Abihu had don; which miscarriage of theirs occasioned this precept. The perpetual equity whereof is, that Ministers be no wine-blbbers or Alestakes. 1 Tim. 3.3. Why should it be said as of old, They have erred because of wine, and have gone out of the way because of strong drink, even the Priest and the Prophet? Isa. 28.7. Drunkenness is a crime in all, but it's a kind of Sacrilege in Ministers. And if other drunkards deserve double punishments for their misdemeanors, (as Aristotle judgeth) first for their drunkenness, and then for the sin committed in, and by their drunkenness; what do drunken Priests? Isa. 56.12.
Ver. 10. And that ye may put difference ] Drunkenness take's away the heart. Hos. 4.11. besot's and infatuate's; rob's a man of himself, and lay's a beast in his room.
Ver. 11. And that ye may teach ] The Priest's lips should both preserve knowledge and present it to the people; even all the counsel of God. Mal. 2.7. Acts 20.27. To give the knowledge of salvation by the remission of sins. Luke 1.77.
Ver. 12. Take the Meat-offering ] q. d. Think not that God hath cashiered you, because he hath corrected you; neither refuse your meat out of a sullen sowrness; but fall to your Meat-offering, and take better heed another time. Only, eat before the Lord. Deut. 12.18.
Ver. 16. And behold it was burnt ] Passion for their dead friends had so transported the Priests, that they knew not well what they did. We use to say, Res est ingeniosa dolor; but then it must not be excessive as here, and as 2 Sam. 18.33.
Ver. 17. To bear the iniquity ] This the sinner doth subjectively, the Priest typically, the Lord Christ really.
Ver. 19. Should it have been accepted ] God love's a cheerful server. Deut. 12.7. and 26.14. Mourners bread is polluted bread. Hos. 9.4. And Mal. 2.13. those unkind husbands are blamed for caussing their wives, when they should have been cheerful in God's service, to cover the Lord's altar with tears, with weeping and with crying out, so that he regarded not the offering anymore. This Aaron knew, and allegeth for himself.
CHAP. XI. Ver. 1. Unto Moses and to Aaron ]
MAgistrate and Minister must jointly see that God's laws be duly executed. Queen Elisabeth once in her progress visiting the County of Suffolk, all the Justices of Peace in that County met her Majesty; having everyone his Minister next to his body; which the Queen took special notice of, and thereupon uttered this speech, that she had often demanded of her Privy Council, why her County of Suffolk was better governed then any other County? and could never understand the reason thereof; but now she herself perceived the reason. It must needs be so, said she, where Moses and Aaron, the Word and the Sword go together.
Ver. 2. These are the beasts which ye shall eat ] These, and these only; 1. That ye may be at mine appointment for your very meat, as who am chief Lord of all. 2. That there may be a difference betwlxt you and all other people. 3. That ye may be taught to study purity, and know that the very creatures are defiled by man's sin: 4. That ye may have these things as a shadow of things to come. Col. 2.16, 17.
Ver. 3. Whatsoever parteth the hoof, and cheweth the cud ] To teach them to think upon God's commandments to do them. Psal. 103.18. cleansing themselves from all filthiness of flesh and spirit. 2 Cor. 7.1.
Ver. 4. The camel ] The foolish Jews when they saw Mahomet arising in such power, were straight ready to cry him up for their Messiah. But when they saw him eat of a Camel (saith mine Autor) they were as blank as when they saw the hoped issue of their late Jewish Virgin, turned to a daughter.
Ver. 5. And the conie ] Which hath his name in Hebrew from hiding himself in holes. A weak, but a wise creature. Pro. 30.26. And wisdom is better then strength. Eccles. 9.15. The Hare that trust's to the swiftness of her legs, is at length taken and torn in pieces. When the Conie that fleets to the rocks doth easily avoid the dogs that pursue her. See Isa. 40.30, 31.
Ver. 6. Becaus he cheweth the cud, but divideth not ] Meditation must end in practice: as lessons of music must be practiced, and a copy not read only, but written after.
Ver. 7. And the Swine ] Anima sui data pro sale, ne carnes putrescant, said Cleanthes. The Swine hath his soul for salt only, so hath the drunkard.
Ver. 8. Of their flesh, ye shall not eat ] Not above the quantity of an Olive, say the Jew-Doctors, who will need's be mending magnificat, adding to the Law.
Ver. 9. Whatsoever hath fins and scales ] The fins of the fish are for steering of their motion, the scales for smoothness of passage, for safeguard, for ornament. Those only are clean in the sight of God, Qui squamas & loricam habent patientiae, & pinnulas hilaritatis, saith Bernard.
Ver. 10. Of all that move in the waters] And yet swim also in the aër. Like to these is the temporary believer: for that seeming to mount up in spiritual joys, yet he withal swimmeth, yea batheth himself in the waters of sensual delights.
Ver. 11. They shall be even an abomination ] To teach us, that nothing is lawful, no not for our common use, unless it be sanctified by the word of God and prayer. 1 Tim. 4.5. Acts 10.35.
Ver. 13. The Eagle ] Which yet is counted and called the king of birds, and delight's in high flying. That which is highly esteemed amongst men is abomination before God. Lu. 16.15.
Ver. 14. And the vulture and the kite ] That feed upon carrion and dead carcasses, and are emblems of greedy gripers and oppressors.
Ver. 15. Everie raven ] Unnatural to his young, whom God himself heareth and feedeth. Psal. 147.9. though they cry with a harsh note, and cry to God by implication; and though the raven be an inauspicate bird, and a sign both of man's punishment and God's curs. Isa. 34.11.
Ver. 16. And the owl, and the night-raven ] Night-birds that hate the light, or fly against it, as bats do, are an abomination. Deeds of darkness are out of date, now in the days of the Gospel especially. Rom. 13.12, 13.
Ver. 17. And the cormorant] An unsatisfiable bird, that fitly resembleth the devil, who daily devour's souls, and yet enlargeth his desires as hell.
Ver. 18. And the Swan ] Whose white feathers, but black skin under them, might serv to set forth the hatefulness of hypocrisy.
Ver. 19. And the Stork ] Which build's high. Psal. 104.17. but feed's low on fishes, frogs and snakes; and so might be the rather rejected, as unfit for food.
And the lapwing ] Which is worthily made an hieroglyphick of infelicity; because it hath as a coronet upon the head, and yet feed's upon the worst of excrements. It is pity that the Saints that are brought up in scarlet should embrace the dunghill. Lam. 4.5. that any one that is washed in Christ's blood, should bedabble his robe in the stinking puddle of the world.
And the Bat ] Cast away either thy wings or thy teeth (saith one to a neuter) and loathing this Bat-like nature, be what thou art, either a bird or a beast.
Ver. 20. All fowls that creep ] So all mongrels in religion, that (like the planet Mercury) can be good in conjunction with good, and bad with bad; that have religionem Ephemeram, fidem menstruam.
Ver. 22. The Locust, &c.] All creeping fowls that go upon all four might not be eaten, except Arbe, Soleam, Chargol and Chargab, names to us unknown.
Ver. 24. Whosoever toucheth the carcass ] This and the like signified, that all, even the least sins are to be purged through Christ, and carefully cast away.
Ver. 28. Shall wash his clothes] As having committed a greater sin, then he that to ucheth a carcass only. All sin defileth not alike.
Ver. 29. And the Tortois ] Which hath it's name in Hebrew of a Coach or Wagon: The thick shell wherewith it is covered, is said to be so hard, that a loaden Waggon may go over it, and not break it. And such is a hard heart, that cannot repent, or relent never so little.
Ver. 30. The Chamaeleon] A very fearful creature, and therefore easily turning himself into sundry colors. Carnal fear put's men upon unwarrancable shifts. See Zeph. 3.13.
Ver. 31. Touch them when they be dead ] There is no kind of living creature that is defiled whiles it is alive, or that defileth whiles it is alive, save man only, saith Maimonie.
Ver. 36. Nevertheless a fountain ] Becaus it would cleans itself, and work out the uncleanness. So will Faith.
Ver. 37. It shall be clean ] Becaus of necessity.
Ver. 39. Of which ye may ] Confer Psalm 49.12. pecoribus morticinis. Tremel.
Ver. 40. Shall wash his clothes ] To teach them to hate, even the garment spotted by the flesh. Jude 23. all provocations and instruments of sin.
Ver. 44. Ye shall be holy, for I am holy ] Great men look to be served like themselves: so the great God.
Ver. 45. That bringeth you up ] This is often inculcated. God's blessings are binders; and every new deliverance cal's for new obedience.
Ver. 47. To make a difference ] Ministers also in their discourses should put a difference, and take out the precious from the vile. Jer. 15.19. as did Zwingli; who when he inveighed most vehemently against sin, would usually come in with this claus, Probe vir, haec nihil ad te. This is not intended to thee, thou godly man.
CHAP. XII. Ver. 2. If a woman have conceived seed ]
OR yielded seed, as Gen. 1.11. Urgendum hoc adversùs Anabaptistas; qui, ut suos de humanae Christi naturae origin errores stabiliunt, foeminas semen habere praefracte negant.
Then she shall be unclean ] This signified that corruption of man's nature, wherein he is conceived. Psal. 51.5. (being condemned as soon as conceived, Damnatus antequam natus ) and the remedy we have in Christ.
Ver. 3. And in the eighth day ] See the Note on Gen. 17.13, 14.
Ver. 4. She shall touch no hallowed thing ] Preparation must go before participation of holy ordinances. Hag. 2.13.
Ver. 5. But if she bear a maid-child ] To intimate, it may be, the woman's being first in the transgression. 1 Tim. 2.14.
Vers 6. And when the days of her purifying ] The Virgin Marie also observed this Law. Luke 2.21. not in conscience of any particular sin, which in the conception of our Savior, she was free from; nor in show, to satisfy the law; much less upon hypocrisy; but in conscience of her natural corruption; which by this oblation, according to the Law, she did confess holily and religiously before God and his Congregation, as one well observeth.
Ver. 7. And make an atonement ] Whereby her faith was confirmed, that by Christ her sin was remitted, and the curs removed. 1 Tim. 2.15.
Ver. 8. And if she be not able] As the blessed Virgin was not. Luke 2.22, 24. who now can despise any one for want, when the mother of our Lord was not rich enough to bring a Lamb for her purification? We may be as happy in russet, as in tissue.
CHAP. XIII. Ver. 1. And the Lord spake ]
SEE the Note on Levite. 7.22.
Ver. 2. Like the plague of leprosy ] Leprosy is both an effect and type of sin; which is such a sickness of the soul, as those are of the body, which Physicians say are Corruptio totius substantia, universal diseases, tending to the issues of death. It dry's up and draw's out the very vital blood and life of the soul.
Ver. 3. The plague in the skin of the flesh ] That is, the white, bright spot, verse 2. Confer Exod. 4.6. Numb. 12.10.
Is turned white ] This might note such as have continued long, and are aged in any wickedness.
Be deeper then the skin of his flesh ] Compare Numb. 12.12. 2 Kings 5.14. Such are they, whose wickedness is not only acted by their hands, but seated in their hearts, and sunk into their spirits: like the spots of the leopard, which no art can cure, no water wash off, because they are not in the skin, but in the flesh and bones, in the sinews and most inner parts. Ingrained diseases are not easily stirred, much less destroyed.
Ver. 4. Shall shut him up ] For further trial of truth, that daughter of time. We may not precipitate a censure, but be slow to speak, slow to wrath. The leper must be shut up from week to week, till the thing were certain: So till men's perverseness be made manifest. 2 Tim. 3.9. we must suspend our censures. Manie are like candles whose tallow is mixed with brine; no sooner lighted, but they spit up and down the room.
Ver. 5. Spred not in the skin ] So if men mend by admonition, and take up in time; if they refuse not to be reformed, hate not to be healed, as Babylon. Jer. 51.9. as Ephraïm. Hos. 7.1. When I would have healed Ephraïm, then the iniquity of Ephraïm was discovered, or brake out as a leprosy in his fore-head. See Ezekiel 24.13.
Ver. 6. It is but a scab ] Such as may be the spot of God's children. Deut. 32.5. Sin make's wicked men the object of God's hatred, the Saints of his pity; as we hate poison in a toad, but we pity it in a man.
And he shall wash his clothes ] The best cannot wash in innocence, he must therefore wash in tears. Isa. 1.16. God also will set in and wash such with the blood of his son.
Ver. 7. But if the scab spread ] So if sin be gaining and growing still upon the sinner, even after admonition; or is scattered and spread to the infecting of others, it is a very ill sign.
Ver. 9. He shall be brought unto the Priest ] Who was to discern it by the law of leprosy: so must we find out our sins by the moral law. Rom. 3. The works of the flesh are manifest. Gal. 5. Neither need we half so much caution or curiosity to be persuaded of our spiritual leprosy, which is too too apparent: only those many cerimonies (as one well noteth) may put us in mind how much more exquisite our diligence ought to be in finding and ferreting out our special sins.
Ver. 10. And there be quick raw flesh ] It is one of the most remarkable things in all this law (saith a learned Divine) that quick or sound flesh in the sore should be judged leprosy, and the man unclean: whereas if the leprosy covered all his flesh, he was pronounced clean, verse 13. Hereby, 1. May be meant such as justify themselves and their wickedness, as Jonas did his anger; whereas he was judged himself, is like him who had the leprosy all over, and might be declared clean. Or, 2. Such who sin against the light of knowledge, and the quickening, yea rawness of a galled conscience.
Ver. 12. And if a leprosy ] So called, because so counted at first: but it prove's no more then a kind of scurf or scab.
Ver. 13. He shall pronounce him clean ] i. e. not infectiously or incurably unclean.
Ver. 14. But when raw flesh ] Becaus it showed that there were still corrupt and poisoned humors in the body, not easy to be expelled till death.
Ver. 15. It is a leprosy ] Properly so called, a fretting soreness or scabbedness. The Greeks call it Elephas or Elephantiasis, when the skin grow's hard as the Elephant's skin. This the Israelites brought (likely) out of Egypt; for it was bred only about Nile, and is therefore called the botch of Egypt. Deut. 28.27.
Ver. 16. Turn again ] Viz. to be white like the rest of the body: so if a sinner stop or step back, &c.
Ver. 18. Was a bile and is healed ] Seemed to be healed, as apostates to have escaped the pollutions of the world through the knowledge of Christ. 2 Pet. 2.20. and to have known the way of righteousness, verse 21. and yet the later end is worse with them then the beginning. They become altogether filthy. Psalm 53.3. Forsakers of the Covenant, yea, wicked doers against the Covenant. Dan. 11.30, 32. These sin not common sins, as Core and his company died not common deaths.
Ver. 22. And if it spread much abroad ] So, if sin reign there is no pardon: rebel it may, reign it must not.
Ver. 23. But if the bright spot stay ] Sin, if it reign not is not imputed; for we are not under the law, but under grace. Rom. 6.12, 14.
Ver. 25. A leprosy broken out of the burning ] Seldom do passions burn, but there is a leprosy breaking out of that burning; such as causseth the climate where such lepers live to be like the torrid Zone, too hot for any to live near them.
Ver. 30. A yellow thin hair ] Which is a true sign of a scall.
Ver. 34. He shall wash his clothes ] See the Note on ver. 6.
Ver. 35. After his cleansing ] See the Note on ver. 18.
Ver. 37. Black hair] A sign of soundness. Quod sanitas in corpore, id sanctitas in cord, saith Bernard.
Ver 39. A freckled spot ] Or white-morphew. This made not a man unclean: no more do mere infirmities make God abhor us.
Ver. 44. His plague is in his head ] Such a leper is every ignorant man; how much more the man that is an heretic? whom therefore after the first and second admonition we must reject. Titus 3.10. yea from such stand off. 1 Tim. 6.5. Keep aloof as from lepers, their very breath is infectious; and like the dogs of Congo, they bite, though they bark not.
Ver. 45. His clothes shall be rent ] To show his sorrow for sin, the caus of his calamity.
And his head bare ] That men might not mistake him; and further to show his humility, whereof this also was a cerimonie.
A covering upon his upper lip ] His Moucbaches, that by his breath he might not insect others: and to show that God will not hear a good motion from an ill mouth.
Unclean, unclean ] Saie we the same in our humblest acknowledgments; but withal add that of the leper in the Gospel, Yet Lord, if thou wilt, thou canst make me clean.
Ver. 46. Without the Camp] And that utterly, if incurable, as Uzzias. A livelie type of Excommunication, which the Apostle describeth. 2 Cor. 5.11, 12. and our Savior. Mat. 18.17.
Ver. 47. The garment also] A plague not anywhere else read or heard of: being nothing like clothes now-adaies infected with the plague, but far more strange and dangerous, whether it did spread or fret inward, the garment was to be burnt with fire. This signified that all instruments of idolatry, or of any other sin are to be destroyed, and made away. As the Law commandeth, The graven images of their gods shall ye burn with fire. Deut. 7.25, 26. And Jude alludeth to it, when he biddeth us save some with fear, pulling them out of the fire, bating even the garment spotted by the flesh. Jude 23. See Isa. 30.22. Acts 19.19. Justiciaries also shall one day find, that though to the worldward they wash themselves with snow-water, and make their hands never so clean, yet God will plunge them in the ditch, and their own clothes shall make them to be abhorred. Job 9.30, 31.
CHAP. XIIII. Ver. 1. And the Lord spake unto Moses ]
ANd to Aaron also though not here mentioned, as he is, verse 33.
Ver. 2. He shall be brought unto the Priest ] To teach us to go to Jesus Christ the high-Priest of our profession, who healeth all our diseases. Psalm 103.3. He cured the leprosy (to others altogether incurable) by a touch of his hand only. Mark 1.41. Yea he sent his word and healed them. Psalm 107.20. and so he doth the souls of sinners that come unto him.
Ver. 3. If the plague of leprosy be healed] As it was in Simon the leper that entertained Christ. Jealousy, Frensy and Heresy are counted incurable diseases: not so leprosy; though the most carried it to their death, as Gehazi, Azariah, &c.
Ver. 4. Command to take ] That the leper might show his thankfulness to Jehovah his Physician, as he is called. Exod. 15.26. See Mat. 8.4. Men pray and pay Physicians of their bodies, who yet do but officiose occidere many times. And shall God have nothing? Must he ask as once, Where are the other nine? Shall we not turn again with Naaman now cleansed, and offer our service, renounce our idols, dedicate all we are and have to the God of Israel?
Two birds ] Or sparrows, whereof two were sold for a farthing: to show how lightly set by Christ is in the world, whose blood nevertheless is more worth then a thousand worlds.
Ver. 5. Over running water ] Heb. Living water. Life consist's in motion, in action: hence waters that spring and run are, for their continual motion, called living waters. O Lord, saith Hezekiah, By these things men live, and in all these things is the life of my spirit. Isa. 38.16.
Ver. 6. That was killed over the running water ] Pointing at Christ, who came not by water only, but by water and blood. 1 John 5.6. See the Note there, and on 1 Cor. 6.11.
Ver. 7. And he shall sprinkle ] This led them to that blood of sprinkling. Heb. 12.23. applied unto them by that hysopbunch of faith, whereby the heart is purified.
And shall let the living bird loos ] This figured (sale some) that neither Christ's deïtie without the shedding of his blood, nor Christ's blood (but for the quickening life of the God-head, personally dwelling in him) could have been available for the purging of sin. Both which himself declareth. John 6.53, with 63. And hither belongeth 2 Cor. 5.19. Acts 20.28. Moreover it figured, that Christ by his death conquered him that had the power of death. Heb. 2.15. whilst he fled as a bird to the everlasting mountains, from the jaws of death to the joys of heaven. Heb. 7.26.
Ver. 8. Shall wash his clothes and shave ] This the leper was to do the first day of his cleansing; to teach men to be thorough in the practice of mortification, at the first conversion: laying a good foundation for the time to come, that they may lay hold on eternal life.
And shall tarry abroad ] Men must not be too hasty at first to catch at comfort; but let humiliation have her perfect work, and our sorrows be suitable to our sins.
Ver. 9. Even all his hair he shall shave off ] To show that repentance and mortification is not the work of a day (as he said in another case) but of a man's whole life. There must be a daily shaving and paring of lusts and superfluities; which are to the soul as excrements are to the body. Yea, the more a sinner is exercised in mortification, the more he searcheth out his corruptions. Now he shaveth off the hair not of his head only, but of his beard and eye-brows.
Ver. 10. He shall take two he-lambs ] That by these sacrifices he might be taught to seek for the cleansing of his soul, together with the healing of his body; that there might be men's sana in corpore sano, a cure don on both inside and outside too.
Ver. 11. At the door of the tabernacle ] There God is to be found, viz. in the public assemblies, and that we are indeed (saith one) when we are at the door of the Tabernacle.
Ver. 12. And wave them ] This may note, 1. Christ's extreme sufferings. 2. The waving of Christ in the preaching of the Gospel. 3. The motion of the sinner's lips in confession and supplication.
Ver. 13. It is most holy ] The way of holiness, in and by Christ is an absolute way, as ever was devised.
Ver. 14. Upon the tip of the right ear ] To signify that all Christ's sanctified ones have a hearing ear, an active hand, a nimble foot, to walk in the way that is called holy.
Ver. 15. Som of the log ] Christ's comforts must be warily propounded to men, and with good discretion.
Ver. 16. Seven times ] This might note the perfection of the joys God hath for his, and our imperfection in believing it, in that it was so many times sprinkled.
Ver. 17. Upon the tip of the right ear ] To assure him of comfort, in hearing, doing, persevering.
Ver. 18. Upon the head ] Everlasting joie shall be upon the heads of Christ's ransomed ones. Isa. 35. ult.
Ver. 19. And afterwards the burnt-offering ] We must be reconciled by Christ (our sin-offering) before the sacrificing of our selves (which is our reasonable service) can be accepted.
Ver. 20. And the meat-offering ] The meat-offering annexed to the burnt-offering show's (saith one) either that Christians grow marvelously in this life, after they have full assurance of pardon of sin: or else that Christ will be their eternal food in heaven.
Ver. 21. And if he be poor ] Here's a proviso for poor people: God make's no difference, but accept's of a little where much is not to be had.
Ver. 32. Whose hand is not able to get ] This is often urged, to show, that the best can be got must not be thought too good for God: and that if through carelessness or niggardice men do not their utmost, that's a just exception.
Ver. 34. Plague of leprosy in a house ] Such is the contagion of sin, that it will infect the very house we dwell in, the garments we wear, even all the creatures we use, so as all things are to us impure. Titus 1.13. even the house of God also. Levite. 16.16. and his holy ordinances. The Canaanites had defiled the land from one end to another with their uncleannesses. Ezra 9.11. and so infected the air. This Law taught men; 1. Upon all occasions to show their utter detestation of sin, but especially of idolatry. 2. To take heed of despising admonition, lest they be utterly ruined, and that without remedy. Prov. 29.1.
CHAP. XXV. Ver. 2. Arunning issue ]
AN involuntarie flux of seed, such as David imprecateth upon Joab, 2 Sam. 3.29.
Ver. 3. It is his uncleanness ] Hereby they were taught the turpitude of sin, of original sin especially, that peccatum peccans, as the Schools call it; that sinful sin, as S. Paul. Rom. 7.13. for so filthy it is, that he can call it no worse then by it's own name, as wanting a fitter Epithite.
Ver. 4. Everie bed ] Sin is more catching then any plague, and more defiling then any jakes. Mark 7.23. Paul found it as noisome to his soul, as a dead body to his sense. Rom. 7.24. or as the sanies of a plague-sore to a rich robe. Job abhor's himself for it in dust and ashes. Chap. 40.4. And Isaiah look's upon himself as an undon man, by reason of it, Chap. 6.5.
Ver. 8. Spit upon him ] Noting the pollution that come's to men's souls by those that spit heresies, and belch out blasphemies.
Ver. 13. Bathe his flesh ] This taught them to run to that open fountain, that Kings-bath. Zech. 13.1. with Ezekiel 36.29.
Ver. 15. And the Priest shall offer them ] This Priest, and these sacrifices led them to Christ who bore our sicknesses, and expiated our sins. Seest thou then the bloody issue of thy corruptions always running, and gushing out at thine eyes, ears, month, flesh? the issue of blood and water opened in Christ's side run's always for washing it away.
Ver. 16. Go out from him ] By nocturnal pollutions, filthy dreams, &c.
Ver. 18. With seed of copulation ] Though lawful in itself, as being the ordinance of God. Gen. 2.24. Sin is like copres, which will turn wine, or milk into ink; or leaven which turn's a very pas • eover into pollution.
Ver. 24. And if any man lie with her ] Unawares, or scecretly. For to do it presumptuously, and upon public notice, it was death. Levite. 20.18. Ezek. 22.10. And God often punisheth such unclean copulations now-a-days, with monstrous, deformed, or diseased births.
Ver. 25. Have an issue] As she had. Mark. 5.25.
Ver. 31. That they die not ] Which is worse then to die in a ditch.
CHAP. XVI. Ver. 1. After the death ]
THat others might be warned. Lege historiam, ne fias historia, saith one.
When they offered before the Lord] A little strange sire might seem a small matter in the eyes of indifferency: and yet it was such a sin, as made all Israel guilty, as appear's by the sacrifices offered for that sin, set down in this Chapter.
Ver. 2. That he come not at all times ] Whensoever he pleaseth, but when I appoint him, i.e. once a year only. Exodus 30.10. and then also with reverence and godly fear. God, as he lov's to be acquainted with men in the walks of their obedience, so he take's •• ate upon him in his ordinances, and will be trembled at in his judgments.
Ver. 3. For a sin-offering ] viz. For himself, and his family, ver. 6. and 11. See the Note on Chap. 14.3.
Ver. 4. Therefore shall he wash] As we must be always holy, so then most, when we present our selves to the holy eyes of our Creätor. We wash our hands every day: but when we are to sit with some great person, we scour them with bals. See verse 24.
Ver. 5. Two kids of the goats ] Both of them types of Christ: who though he died not for wicked goats, yet he seemed rejected of God, and was reckoned among malefactors, Isa. 53.
Ver.6. And for his house ] Whereof a Minister must be mainly careful. 1 Tim. 3.4. lest (as Augustus doing justice on others) he be hit in the teeth with his own disordered family. Aaron had lately smarted in his two eldest.
Ver. 8. Shall cast lots ] To show that nothing was don for us by Christ, but what God's hand and his counsel had determined, Acts 4.28. 1 Pet. 1.20. See the Note. [For the scape goat] Which being a piacular or purging oblation, carried the people's curs with it: as did likewise those Obominales among the Grecians; who, from this custom of the Hebrews, borrowed their yearlie expiation of their cities: the manner whereof (somewhat like unto this) See in the Note on 1 Cor. 4.13.
Ver. 9. The goat] A type of Christ's mortal humanity (say some) as the scape-goat of his immortal deïtie: Or the one of his death, the other of his resurrection. Others are of opinion that hereby was signified, that the Deïtie of Christ dwelling in light inaccessible, gave to his humanity sufficient strength for the enduring of those things, which no other creature could have come near, for the full expiating of our sins. So he telleth the Jews first, and (after) his disciples, Where I shall be, you cannot come. Ver. 22.
Ver. 11. An atonement for himself ] That having first made his own peace, he may be in case to atone for the people. This was David 's method. Psal. 25. & 51.
Ver. 12. And bring it within the veil ] So to prepare the way into the holy place. This incens small-beaten might figure Christ in his Agony, praying more earnestly, before he entered with his own blood into the most holy place of heaven.
Ver. 13. May cover the mercy-seat] And so be as a screen betwixt the Priest and those everlasting burnings: or as a cloud to darken the glory of their shining, for the high-priest's safety.
Ver. 14. Upon the mercy-seat eastward ] This and the following verses signify (saith one) that even heaven itself is defiled unto us by our sins; until it be made clean by the blood and obedience of Christ; who is entered thither, not by the blood of goats and calvs, but by his own blood, and thereby hath purified the heavenly things themselves. Heb. 9.12, 23.
Ver. 16. In the midst of their uncleanness ] Which did cleav to the Tabernacle, as the sins of spiritual Babylon are said to be glued to heaven. Revel. 18.5.
Ver. 17. And there shall be no man ] Christ will have no partner, and he need's no co-adjutor. Heb. 7.25. Isa. 63.3.
Ver. 18. And he shall go unto the Altar ] This signified (saith one) that every Church-assembly is acceptable to God, only through the blood of Christ, by the remission of all their sins.
Ver. 21. All their transgressions, in all their sins ] i.e. In their several circumstances and aggravations: laying open how many transgressions were wrapped up in their several sins. This was to bring out their sins (as they took the vessels of the temple. Ezra 8.34.) by number and by weight.
Ver. 22. Shall let go the goat ] The Hebrews say, that he was to throw it down the rock, and so it died. The Grecians had a like custom in their solemn expiations of their cities. They tumbled the persons devoted from some rock, into the sea; sacrificing them to Neptune, saying, Be thou a propitiation for us.
Ver. 24. He shall wash his flesh ] See what this taught them and us. Heb. 10.22. That Epistle to the Hebrews is an excellent Commentary upon this book of Leviticus.
Ver. 26. Shall wash his clothes ] To show, 1. That it was for our sins that Christ suffered. 2. That all that partake of his benefits must wash their hearts from wickedness. Jer. 4.14. 2 Cor. 5.15. and 7.1.
Ver. 29. Ye shall afflict your souls ] With voluntary sorrows for your sins, as David did. Psal. 35.13. and Daniel. Cha. 10.3, 12. and so dispose yourselves to obtain pardon and reconciliation. The Lord's Supper is with us a day of atonement; at which time both the Scape-goat was let go, and affliction of soul was called for. This Passover must be eaten with sour herbs.
Ver. 31. It shall be a Sabbath of rest] An exact and caresull rest, such as is described. Isa. 58.13. which place of the Prophet some understand of this day of atonement, and yearlie fast, spoken of in the beginning of that Chapter.
Ver. 33. For the holy Sanctuary ] For all the sins of your holy services; it being the manner that either make's, or mar's an action.
Ver 34. For all their sins once a year ] For whereas in their private sacrifices they durst not confess their capital sins for fear of death, due to them by the Law. God graciously provided and instituted this yearlie Sacrifice of atonement for the sins of the whole people, without particular acknowledgment of any.
CHAP. XVII. Ver. 2. This is the thing which the Lord ]
WHo must be readily obeyed without tergiversation, or sciscitation.
Ver. 3. What man soever ] Whether Israëlite or proselyte. Vers 8. unless by special dispensation from the Law-giver, as 1 Sam. 7.9. and 11.15. 2 Sam. 24.18. 1 Kings 18.22. and then they were to offer upon altars of earth, or rough stone, that might be soon and easily thrown down. Exodus 20.24, 25.
Ver. 4. And bringeth it not unto the door ] To teach, that in the Church alone, and by Christ alone, that is, by faith in him, acceptable service can be performed to God. Christ is the door of the sheep. John 10.7, 9. by whom we come to the Father. Job. 14.6. and may everywhere list up pure hands, without wrath, without doubting.
Ver. 5. Unto the Priest ] No man might offer his own sacrifice, though never so good, but must bring it to the Priest; and the Priest was to offer as well the poor man's lamb, as the rich man's ox.
Ver 7. Unto devils] As they had don in Egypt. Ezek. 23.8. Deut 32.17. And as both Pagans and Papagans do. 1 Cor. 10.20. Revel. 9.20. The word here rendered devils, signifieth rough ones, Satyrs. Isa. 34.14. Satan is a rough, rugged, harsh spirit: and such also are his imps, as Esau, Ismaël, &c.
Ver. 9. Shall be cut off ] i.e. Destroied, not excommunicated only, as some do sense it.
Ver. 10. That eateth any manner of blood ] See the Note on Gen. 9.4.
Ver. 11. And I have given it you ] I have set it apart for a sacred use: therefore you may not make food of that which is a figure of Christ.
Ver. 13. Which hunteth ] Though he be as hungry as a hunter. See 1 Sam. 14.32, 33, 34.
CHAP. XVIII. Ver. 1. And the Lord spake ]
SEE the Note on Levite. 7.22.
Ver. 2. I am the Lord your God ] Your Maker and Master.
Ver. 3. After the doings of the Land of Egypt ] Where, and in Canaan these heinous sins are counted peccadillo's; as at this day also they are in Spain, Italy, Turkey, where their Catamites are their serious loves, Sodomy is hardly held a vice, bestiality was boasted of by Mahomet their prophet.
In their ordinances ] The Egyptians made it lawful (so did the Persians ) for brother and sister to couple together in marriage. Of this and the like ordinances it might be rightly said, as once it was of the cerimonial Law, that they were statutes that were not good, and judgments whereby they should not live. Ezek. 20.25.
Ver. 4. To walk therein ] Not to halt therein, nor to take a turn or two, or for awhile, as Samson went with his parents, till he met with an honey-comb; but indesinenter ambulabo, as David saith, Walk, and not be weary; Run, and not faint, as those Isa. 40. ult. So run, that ye may obtain, saith the Apostle.
Ver. 5. He shall live in them] As the flame live's in the oil, as the creature by his food, so the spiritual life is maintained by an evangelical keeping of God's commandments. As on the contrary, every motion of the soul out of this way, tend's to death; being as the motion of the fish out of his element.
Ver. 6. None of you shall approach ] viz. To couple carnally with them. Ezek. 18.6. Isa. 8.3. Yea though it be under a pretext of marriage: for by marriage they seem to justify their incest, which make's it the worse, saith Tostatus; whose reason here I better like then that of Cardinal Campeius, though it sound somewhat like. If comparison should be made (said this carnal Cardinal) much greater offens it is, a Priest to have a wife, then to have and keep at home many harlots. For they that keep harlots (said he) as it is naught that they do, so do they acknowledge their sin: the other persuade themselves to do well, and so persist without repentance or conscience of their fact.
Ver. 7. She is thy mother] And so it is against nature to lie carnally with her. Aristotle tell's of a Camel that killed his keeper for caussing him to cover his dam, and of an hors that cast himself down head-long after he had don the like.
Ver. 8. It is thy father's nakedness ] For the wife hath not power over her own body, but the husband: and when her chastity is assaulted, she should say (saith Chrysostom ) Non est corpus meum, sed mariti, My body is not mine, but my husband's.
Ver. 9. Or born abroad ] i.e. base-born, which our English laws call natural children, The Hebrews call them brambles, and Mamzerim, spots abroad, and Shatukim, such as must say nothing when others are praising their parents. The Greeks call bastards, 〈 in non-Latin alphabet 〉 , because they are their father's reproach, and are subject to contempt and contumelies of others.
Ver. 10. For their's is thine own nakedness ] Children are but the father multiplied; the father of another edition.
Ver. 14. Of thy father's brother ] The nakedness of whose wife is called his nakedness, because man and wife are one flesh. Mat. 19.6. See the Note there.
Ver. 17. It is wiokedness ] Wickedness with a witness, and yet avowed for lawful by some odious upstart Sectaries, who teach, that those marriages are most laudable that are betwixt persons nearest in blood, brother and sister, father and daughter, mother and son, &c. This they shame not to set forth in print.
Ver. 18. A wife to her sister ] i. e. Anie two women togethen: Compare Ezekiel 1.9. Here Polygamie is flatly forbidden. In which sin many of the Patriarchs lived and died; not through any impiety, the Lord testifying that their hearts were upright, but merely through the mistaking of this text (as it may seem) taking the word [sister] for one so by blood, which was spoken of a sister by nation, as those clauses, to vex her, and during her life, do evince.
Ver. 19. Unto a woman ] See the Note on Chap. 15.24.
Ver. 20. To defile thyself] As David, how did he moil himself with Bathsheba, and chased away that pure spirit. Psal. 51.10, 11, 12. Casta Deus men's est.
Ver. 21. Pass thorough the fire ] Either to be burned to death in honor of that abominable idol; or to be consecrated thereto, by passing between two fires, which scorched them. See the Note on Mat. 5.22. [Neither shalt thou profane the name] i. e. Caus it to be profaned and blasphemed by others, as Pro. 30. 9. & 1 Tim. 1.20. with the Note there.
Ver. 22. Thou shalt not lie with mankind ] The Sodomites sin. Gen. 19.5. See the Note there. This, say the Hebrews, was Ismaël 's sporting with Isaac: and this, say others, was the sin of Joseph 's brethren, the evil report whereof he brought to his father. A sad report it was surely to our king Henry the first, that was brought him concerning his eldest son William, who crossing the seas from France to England, was with many other Gallants cast away by shipwreck, being Sodomiticâ labe infecti fere omnes, saith Guliel. Parisiensis, almost all of them infected with this abomination of going after strange flesh. Jude 7, 8.
Ver. 23. Neither shalt thou lie with any beast ] See what a foul sink of sin man's nature is; who would think that any such surpassing wickedness (so Aristotle cal's bestiality) should ever enter into man's heart? but there (as in the sea) is that Leviathan the devil, and there are creeping things (abominable and ugly lusts) innumerable.
Ver. 24. The nations are defiled] And yet are not the Scriptures defiled, by providing against such filthiness, no more then the Sun-beams are by shining upon a stinking lake.
Ver. 25. And the land is defiled ] From one end thereof to the other. Ezr. 9.11. as the face of the old world was grown so foul, that God was fain to wash it with a flood.
Ver. 25. Ye shall therefore keep ] Unless ye be ambitious of a like destruction. Luke 13.3.
Ver. 28. That the land spew not you out ] It is wisely said by Herodotus, That the destruction of Troie is a fit example of the rule, that great sins bring great plagues.
CHAP. XIX. Ver. 2. Ye shall be holy ]
RItually and really. See the Notes on Levite. 11.44. Mat. 5. ult. 1 Pet. 1.16. 1 John 3.3.
Ver. 3. Ye shall fear every man his mother ] The mother is set first, because usually most slighted. The days of mourning for my father are at hand, then will I slaie my brother Jacob, said that profane losel. Gen. 27.41. As for his mother he make's no reckoning of her, he cared not to griev her. [And keep my Sabbaths] To the which the honoring of good governors (who are to see the Sabbath sanctified by all under their roof) doth very much conduce.
Ver. 4. Turn ye not unto idols ] Heb. Elilim deunculi, deastri, Pettie-gods, dunghill-deities, of all which we should say, as he did once, Contemno minutulos istos Deos, modo Jovem (Jehovam) mihi propitium habeam, I care for the favor of no god, but of the great God of God's.
Ver. 5. At your own will ] Or, For your favorable acceptation, that God may graciously accept you.
Ver. 6. It shall be eaten the same day ] See the Note on Chap. 7.15, 17, 18, 19.
Ver. 9. And when ye reap ] See what provision the Lord maketh for his poor, commanding that the fuller cups of the richer sort may overflow into their empty dishes: besides that 〈 in non-Latin alphabet 〉 (as Jerome cal's it) that poor man's tithe appointed. Deut. 15.11. James the sift of Scotland was for his charity called, The poor man's King; much more may God.
Ver. 11. Ye shall not steal ] See the Notes on Ephes. 4.28. and 25. and on Exod. 20.15. Levite. 6.3.
Ver. 12. Neither shalt thou profane the name ] By presuming rashly and lightly to blurt out this reverend name in an oath, or otherwise. The Grecians (as Soudas observe's) when they would swear by their Jupiter, out of the mere dread and reverence of his name forbear to mention him, breaking off their oath with a 〈 in non-Latin alphabet 〉 , as those that only dare to ow the rest to their thoughts. And Clinias the Pythagorean,