Commentary on the Old Testament Volume 1

CHAP. XXVII.

WHen a man shall make a singular vow, the persons shall be for the Lord by thy estimation, &c. This singular vow, saith Ibn-Ezra, is made, when any man saith, If God doth so to me I will give him the value of my soul, or I will redeem my soul according to my value, or my sons or daughters soul, &c. for thus a man voweth singularly himself, or some of his to the Lord, which must be redeemed. And here the Lord prescribeth rules about duties voluntary, as he hath hitherto done about duties necessary, and enjoined by his laws. A vow, saith Maimonides, is when a man saith, The value of such or such a thing be upon me; for then he is to give it: and if he saith of himself. The value of my head, heart, or liver be upon me, or the value of the half of me, he must give for his whole person, because he cannot but die if any of these be taken away: but if he saith, The value of my hand be upon me, it must be considered, what he is worth less without an hand then with it, and a price must be considered accordingly. Of the rules of the Hebrews about vows see somewhat before, Chap. 7. 16. by thy estimation, when men sire in any great distress, they are apt to make vows to the Lord, if they be delivered, now, because if a man vowed himself, or any of his, and all that were so vowed should have been employed about the service of the tabernacle, and not redeemed, the tabernacle might have been over-much cumbered, therefore the Lord provideth for their redemption, it being understood; yet, as Tostatus hath it, that such as vowed their service there to the Lord, must serve in person, and not be redeemed, as Samuel vowed by his mother, but generally by vowing of any to the Lord, his value was to be understood, and that was to be given, but his person went free. By these words, by thy estimation, Maimonides understandeth, by thy estimation who art an Israelite; because this law is given to all Israel, v. 1. but not to Heathens, whereupon he noteth that if an Heathen saith, My value be upon me, or the value of one an Israelite in my hands be upon me, he saith nothing, it is as no vow, but any Israelite vowing, and Heathen servant must pay his value, according to the price hereafter set down. Some others refer these words to the Priest, as if it had been said, By thy estimation (O Priest.) 1 Because the age and quality of the person vowed was to be considered by the Priest. 2 Because the value was to be by him received. 3 Because for his benefit. Junius understandeth Moses, whom God used as his Instrument to set down the valuations, because their several values are here by him expressed from the mouth of the Lord, and when he cometh to the Priests valuing in any case, he is expressed, as v. 8. and v. 12. and this seemeth most probable, as if he had said, By thy estimation, whereby I shall now direct thee to value each one; viz. the male from 20 to 60 years old at 50 shekels, &c. v. 3, 4, 5. and the value went not to the Priests maintenance, but to the reparation of the tabercacle, as is expressly said, in the days of Jehoash, 2 King. 12. 45. and Maimonides accordingly saith, all valuations were laid up in a chamber prepared in the Sanctuary for things hallowed to the repairing of the house of God. Or if, by thy estimation, we understand the Israelites estimation it may agree very weary well

And thy estimation shall be of the male from 20 years to 60, 50 shekels; of the female 30: from 5 to 20, of the male 20, and of the female 10: from a month old to 5 years of the male 5, and of the female 3: but from 60 and upwards of the male 15, and of the female 10, &c. What a shekel of silver is, according to the shekel of the Sanctuary, which is here also added, see Exod 30. 12, 13. We may note here first, that before a child be a month old no vowing of him is of any force, which is thought to be, because in this time a new Moon came over his head to sanctify him, as the young of a beast was not for the Lord till the eighth day, at what time a Sabbath for Sanctification had passed over it. And accordingly the first-born were to be redeemed at the age of a month, Numb. 18. 16. and not before, and the Levites taken in their stead were numbered from a month old, Numb. 3. 40. and five shekels was the redemption-money of the first-born at a month, as here from a month to 5 years old, a proportion being kept herein. 2 The female of every age was still redeemed with less then the male, and the more infirm ages before 20 and after 60 with less, then the strongest from 20 to 60, because women are the weaker sek, and not of that excellency by nature that the man is of, for she was made for man, and fell first, and children and old persons are weaker and less serviceable then the middle aged. 3 There is no difference between rich and poor, fair and foul, bond and free, but the value of everyone of the same sex and age is alike. 4 Although it is said before, by thy valuation, yet these rules were by everyone to be followed always without alteration, except in the case of such poor persons as the Priest should not judge able, as v. 8. 5 An old woman cometh much nearer in value to an old man, then the young to the young man, for she is set at 10 shekels, and the old man but at 15; but before 60 he at 50, she at 30, the full third part, but he not so. 6 If any were neither perfect man nor woman, or both, such were not estimated, because the rules are only for males or females: so Maimonides.

For the mystical applications of these divers valuations, Hesychius goeth very far, by the males from twenty to fifty years old understanding the best hearers of the word, because they are valued at fifty shekels, making 100 drachmaes, as they are said to be like that good ground, which bringeth forth 100. fold; by the Females between these ages, a second sort of good hearers, like the ground bringing forth sixty-fold, as the thirty shekels, at which they are valued make sixty drachmaes. By the Males from five to twenty valued at twenty shekels, which make forty drachmaes, those that fast and pray much, but yet are not of the perfection of the former, because the number of forty days hath been spent in fasting by those that have been most remarkable for this, as Moses, Elias and Christ; by the Females valued at ten shekels, those that though they fast not so much, yet bend their minds to the keeping of the ten Commandments. By the Males from a month old to five years valued at five shekels, such as are new-born in Christ; by the Females, such, as have faith in the Trinity. By the Males from sixty and upward, the continent formerly, but now marrying; by the Females the continent, but after fornicating, &c. for all that he saith in this kind were both over-tedious to relate, and excogitated with little color of reason. I think generally, that all, who devote themselves to God's service, are here mystically set forth to be of price before God: but as in sexes and ages there is difference amongst men, so all the Religious are not esteemed alike before God, but some more highly and some less, according to the greatness or slenderness of the graces found in them.

But if he be poorer then thy estimation, the Priest shall value him according to his ability; Hebrew, according to that which the hand of him that vowed can attain. This is added in favor of poor men▪ that vow, who have not so much, as to give after the rate before set down. Some think, that this is not to be understood of a man being poor, when he vowed, but fallen into poverty since, because the rate being certain and well known, he not being able to give it, deserved rather to be censured for vowing, then favored. But the Hebrews contrariwise, if a rich man voweth, and before performance becometh poor, he must pay what he hath, and be indebted the rest, till he is able; but a poor man vowing payeth only what is found in his hand, if it be but one shekel, and is discharged according to this law, but under a shekel there is no taking of anything, because it is said, according to the shekel of the Sanctuary. It seemeth more probable, that both a poor man, and one of rich becoming poor are meant, they must be dealt favourably withal, lest others should be discouraged from vowing. And a poor man's vowing, that hath not wherewithal to pay the whole rate is not worthy to be censured, but because he showeth herein his good will, & payeth what he is able, as the widow bringing but two mites to the Sanctuary, to be commended. But forsomuch as in the case of numbering the people the poor were bound to pay as much as the rich, and likewise in the redemption of the first-born there is no difference, why are the poor favored in this case? To this Tostatus answereth. 1 That those rates were far lesser, and so might the better be born by any one. 2 They were rates imposed necessarily, but these upon a vow, which was voluntary, wherefore that none might be discouraged, they are not pressed, that be poor, beyond their ability, and if any were so poor, saith Maimonides, that he had not a shekel to pay for his vow, he must if he groweth rich afterwards, pay the whole.

And if it be a beast, whereof men bring an offering to the Lord, it shall be holy, he shall not alter it. After the law of men vowed, here followeth the law of beasts vowed, whereof some be clean and fit for sacrifice, and some unclean, touching the clean it is here decreed, that all being vowed shall be holy, that is, may not be redeemed. But whether all such beasts vowed are to be offered in sacrifice is not here determined, Tostatus saith, if a beast be vowed to God, it goeth to the priest, as is appointed, Num 18. 14. unless it be vowed expressly for sacrifice, for then it must necessarily be sacrificed. The Hebrews say, that anything vowed absolutely goeth to the maintenance of God's house, it being sold, and a price taken for it. But if a clean beast vowed might be sold, I see no reason, why the owner might not redeem it and give the price for it, as well as another man, It is therefore, as I take it, rather to be held, that if it were not vowed for sacrifice expressly, the priest must have it for the sustenance of him & his family, as other holy things, that none else might eat of.

For the change forbidden, it is not only said, He shall not give a worse for a better, but also, a better for a worse, because men being covetous, when upon the sudden they have vowed a good beast, are ready eftsoons to alter their minds and then to give a worse instead thereof, and to color it over, to say this is better: so Maimonides. God would hereby cut away all occasion of fraud. Then both it and the exchange shall be holy. Here Maimonides maketh some exceptions. 1 If the beast vowed hath a transitory blemish, or a fixed blemish come upon it after it was sanctified, it may be changed. 2 A firstling may be changed all the while, that it is in the house of the owner, but not afterwards. 3 The High Priests ram may be changed, but not his bullock, so Maimonides; in the first of which only there is reason, but not in the other. And for the use of the beast forfeited by exchange, he saith, If the beast vowed were for a burnt-offering, the exchange also must be offered, unless it were a Female, and then it must feed, till some blemish befalleth it, and be sold, and with the price a burnt-offering must be bought, so likewise if it he a trespass-offering, &c. but in these rules I can see so little reason, that I spare to set down anymore of them.

For the mystery; as one beast must not be brought to be offered for another, whether worse or better, so one man cannot do the duties of God's service, that properly belong to another, but everyone is bound to perform his duty in his own person, so Hugo Cardin. and as the Hebrews hold that if a man for a beast, which he hath vowed, bringeth another man's beast, it is nothing, and therefore in this case the law of forfeiting the change holdeth not, so when one man doth a duty for another, it is nothing. Oleaster applieth it to the Minister of God's Word in particular.

And if it be an unclean beast, of which they offer not in sacrifice, then he shall present the beast before the Priest, &c. By unclean beasts here Maimonides understandeth not only those that are so by nature, but a clean beast becoming such by a blemish that befalleth him, after he is vowed. By the law it seemeth, that an unclean beast might be vowed unto the Lord, either for the service of the priests, or to be sold, that benefit might be made hereby to the use of the Sanctuary, yet a dog in particular is excepted, Deut. 23. 18. Hesychius seeketh hereby to overthrow the literal sense, and to establish the mystical, because an unclean beast not fit for sacrifice could not be vowed acceptably to the Lord: but Calvin better, saith, The service or price of it might be acceptable, seeing his priests and Sanctuary were hereby in part maintained, although it were not fit for sacrifice. The beast devoted must be presented before the Priest, this was a common rule, saith Maimonides, both for a beast upon which a blemish was fallen, and which was perfect, it must be presented before the priest, and if it died before, it was not redeemed, but buried. And if the party vowing would redeem it, the priest must value it to him, and set upon it a fifth part more, so that the owner, if he would redeem it, must give a fifth part more, then another man. This law may seem strange, both because the priest, who must take the money, is appointed to value it, and as if he could not set price enough upon it, he must have both his price and a fifth part more, and that the owner should be made to pay dearer then another man. But it is answered, in appointing the priest to value it there is no more done then ordinary, for who setteth the price upon a man's own beast but himself? and a beast vowed is the priests, who is God's substitute. For his setting price enough at the first, herein it is likely that he went by the rule of equity, what another man would give for it, and more is imposed by a fifth part upon the owner, then upon another, nomine poenae, as Maimonides speaketh, for his inconstancy, in that having vowed the beast, he now desireth to keep it still. And it stood with reason, that the Priest should have more of him for it then of another, because if he would have it upon the conditions here set, he could not keep it from him, of what benefit soever it would have been to the Priest, but to another it was at his own liberty, whether he would sell it or not. Lyranus saith, This mulct was imposed, that he which vowed might be kept hereby from desiring to keep it still after his vow.

The same order is set down for an house vowed, and thus sanctified; if the owner will redeem it, he must add a fifth part: whereas it is said, he shall add the fifth part of the money, &c. Maimonides noteth, that a man might not redeem his house by giving land for it, but money only, or other moveables which are as money, and that the liberty of redeeming was to the wife or the heir, and an house might be redeemed at any time, if it were in a city or walled town. But what if the owner would not redeem it, must the Priest needs sell it to another? Tostatus, and after him Lorinus answer, yes, [Quest.] because the Priests ought to be content with the possessions given them amongst the other tribes, and if they had not been bound to sell, in time more might have devolved to their tribe then to two others. But how can they prove that the Priests must never have anymore possessions then the first assigned unto them? and for the over-great increase of their possessions by this means, the people of other tribes were to look to that at their peril, as is shown touching a field sanctified, verse. 20, 21. If it be not redeemed it shall be holy forever, and not return in the Jubile, but be added to the Priests possessions, which words may serve also to confute the fore-cited opinion. Besides that, it were unreasonable that the Priest should be bound to sell, seeing haply there might be none that would buy at a just price, but at an undervalue.

If a man shall sanctify to the Lord some part of the field of his possession, &c. The field of his possession, is that which cometh to him by inheritance, not purchased; for of fields purchased another law is made, verse. 22. Thine estimation shall be according to the seed thereof, an homer of barley-seed shall be valued at fifty shekels of silver. The homer, Hebr. 〈 in non-Latin alphabet 〉 , is not the same with an omer, Hebr. 〈 in non-Latin alphabet 〉 , Exod. 16. 36. said to be the tenth part of an ephah, but a measure containing ten times as much. For homer, Junius hath corus, a core containing ten ephahs, that is, thirty measures, and Ezech. 45. 11. an ephah is said to be the tenth part of an homer, and so likewise it is said a bath should be. Maimonides more fully, an homer is a core, that is two lethecks, of which, Hos. 3. 2. a letheck is fifteen seahs, of which Abraham speaketh, Gen. 18. 6. make ready three seahs or measures, so that an homer is thirty seahs or measures, and of these three make an ephah, so that as was said before, it is ten ephahs, and an ephah is generally held to be as much as Medimnus Atticus, which Budaeus estimateth to be ten omers or gallons, that is, a bushel and a peck; but others, a pottle less then a bushel. But if a seah, as some hold, be no more then a peck, and three seahs make an ephah, it wanteth a peck of a bushel, and the homer, or core will be but seven bushels and an half, and by this account an omer spoken of, Exod. 16. 36. was but a pottle and the tenth part of a gallon. In this place for homer, both the Septuagint and the Chaldee have also a core: of the core read more, 1 King. 4. 22. where for thirty measures of fine flour, are thirty cores, Hebr. 〈 in non-Latin alphabet 〉 , and Esa. 5. 10. whereas it is said, This homer of seed shall be valued at fifty shekels, the meaning is, as the Hebrews say, and after them Lyranus, this is the redemption-money to be given for the whole time between one Jubile and another, a shekel for a year, and so as many shekels as there be years to the Jubile that is to come, and the same price is to be given for the worst and the best land in Israel, none being prized higher for the goodness, or lower for the barrenness, so much ground as is commonly sown with an homer of barley, shall be at fifty shekels. Tostatus and some others after him hold, that fifty shekels must be given for a year, and that the goodness of the ground was to be respected. But how the goodness should be respected more then by the quantity of seed laid upon it, an homer seeding less of the fertile, and more of the barren ground, I cannot see, because so much is expressly estimated without putting difference at 50 shekels, as the persons of men of the same age at the same sum, no difference being put betwixt the more and the less able of body. And for the 50 shekels per annum, as it is unreasonable, seeing two acres of ground or thereabout, could not be anything near worth so much a year, 50 shekels being above 4 lb. so it is against the text following, v. 17, 18. where the rate aforesaid is expressly determined from the Jubile; and if some years be past, an abatement must be made accordingly. Whereas they object, a shekel for a year is too little; this may seem strange, seeing the rent of ground in times past, even in our fruitful England hath been but four pence or six pence an acre, and this rate was after ten pence, and the money paid down beforehand for divers years, and a fifth part added, as v. 19. yea if the shekel of the Sanctuary, be as some count it, half an ounce, that is, 2 shillings and 6 pence, the rate was after 15 pence or more for the acre. Solomon Jarchi saith, but upon what ground I know not, that a shekel and half a Gerah, that is, three farthings must be given for a year, and that this must be done before all the years expiring before the Jubile, except one, for it must be done two years before at the least, because it is said, According to the years that remain: what a Gerah is, see v. 25.

If he will not redeem the field, or if he hath sold it to another man, it shall not be redeemed anymore, &c. There was, say the Hebrews, a Treasurer of the Sanctuary, to whom belonged the selling of consecrated fields; if the owner refused to redeem a field, consecrated according to the order here set down, the son, if he would, might redeem it for him, and then it went to the father again, as if he himself had redeemed it; if the son did not, the daughter might, or a kinsman, or a stranger, but then it returned not to the first owner, unless he redeemed it again of such an one before the year of Jubile; but went then to the Priests forever. Thus Maimonides.

And if this were so, then by these words, he hath sold it, must be understood the Treasurer, and by these words, to another man, one that neither was a kinsman, nor bought it as a kinsman to do him that first devoted it a good office, but merely for his own benefit, in this case it is gone upon the sale from the first owner forever, but not in the other, because till the Jubile he hath liberty to redeem it. Of the provision that a kinsman may redeem for his kinsman see before, Levite. 25. 25. The time, how long the Treasurer must tarry before that he selleth to another, is by none determined, but I suppose that either upon the owners resolution made known that he will never redeem it, or if he seemeth desirous to redeem it; but delayeth till within two years, then it may be sold, that in the Jubile it may come to the Priests, according to the order set down here.

The field that goeth out in the Jubile shall be holy to the Lord, &c. For hereupon Maimonides noteth, that if the field remaineth consecrated till the Jubile, and is sold to no man, the Priests must give a price of redemption for the use of the Sanctuary, and so enjoy the field, because no hallowed field must go without redemption, but if it were sold before, then they enjoined it freely, as men did their own at that time, because the price of redemption had been paid by another. And if it be doubted which of the Priests should have it, he also resolveth, they that were at the coming on of the Jubile in the ward or course of their ministration, as 1 Chron. 24. and if the Jubile began upon a Sabbath-day when one course went out and another came in, it must go to that course that went out. If the question be here, what if the field consecrated be no corn-field, but beareth trees, or pasture only? Maimonides answereth, then he must give the worth thereof, and of the trees therein also, because the ground being sanctified, the trees go with the ground.

If a man sanctify a field which he hath bought, that is not of the fields of his possession, &c. Here is a different case from the former, in which, as equity requireth, the field sanctified must return in the year of Jubile to the first owner, neither can he by the buyers sanctifying of it be deprived thereof forever, because he only sold it, and in this case the law is, Levite. 25. that it shall return in the Jubile, whatsoever the buyer in the mean season hath done with it, yea, as Maimonides saith, although the buyer sell it to another, and he to another, and so it goeth to 100. men, yet being sanctified by the last man, the owner shall not be deprived of it, but have it again in the Jubile. And in this case, the same Maimonides also saith, that the Redemption was not as of a man's own possession being sanctified, viz. the fifth part being added, but only according to the rate before named. And it seemeth, because it is not said in case that he would not redeem it, what should be done with it, that he must redeem it without fail, as a person being devoted to God, and what he sanctified it, then he did in effect but sanctify the price thereof. For the mystery of houses and grounds thus sanctified and redeemed, Hesychius is large in prosecuting his own imaginations: but because I think all things here brought by him much strained, I pass them over.

All thy estimation shall be according to the shekel of the sanctuary. Of this see before, Exod. 30. 13. A shekel was a piece of silver, that went by weight, and it weighed, saith one, precisely half an ounce, that is, two shillings and six pence It had on the one side the measure for manna with this inscription, The side of Israel, and on the other side Aaron's rod flourishing with this inscription, Holy Jerusalem: the common shekel was half so much: the valuing by the shekel of the Sanctuary did set forth God's estimating of every man according to which he shall be counted, and not as he or others account of him.

Here lest any should mistake the Law of sanctifying things to the Lord, and vow the firstling of any beast unto him, it is provided, that no such might be vowed, because the firstlings are all the Lord's by a former ordination, Exod. 13. 2. and therefore if any man should vow such, he should vow that which was not his own, and therefore Maimonides hereupon observeth, that nothing, which was not a man's own, could be vowed, or if he had something in another man's custody, unless the keeper acknowledged it to be his, for then he might vow it.

But if it be of an unclean beast, he shall redeem it, &c. Here by unclean beasts, Solomon Jarchi understandeth such beasts devoted to the reparation and use of the Sanctuary, as verse. 11. but so there should be an iteration of the same law without cause. It is better then to understand it of the firstlings of such, who are the Lord's, and were before appointed to be redeemed; but because there no addition of a fifth part was spoken of, it is here again repeated, and this is added, it being meant, as Junius noteth, that if the owner will needs redeem it, and will not have it sold to another man, he must pay a fifth part more: but for an asse in special, if he will not give a lamb for it, as was before appointed, there is no price of redemption, but the neck must be broken. Therefore that cometh not within the compass of this law, but other unclean beasts in general appointed to be redeemed, Num. 18. 15. The firstlings that were clean, might not be redeemed, but sacrificed: these must be redeemed.

Notwithstanding no devoted thing, that a man shall devote unto the Lord, whether of man or beast shall be sold, or redeemed, &c. This may seem to be contrary to all the laws about devoted things before-going, which they were allowed to redeem, unless they were clean beasts fit for sacrifice. But it is to be noted, that the word here used differeth from all before-going; every 〈 in non-Latin alphabet 〉 that a man shall make a 〈 in non-Latin alphabet 〉 of, may not be redeemed, that is, everything, that he doth so devote, as that he utterly cutteth it off from the liberty of redemption, because 〈 in non-Latin alphabet 〉 signifieth, to cut off, the Septuagint render it Anathema.

Before only things vowed, or made to come near, or sanctified were spoken of, which was a more express devoting to the sanctuary, as Maimonides noteth, but here an absolute devoting without any such expression; for if any man said. This be devoted to God, or to his Sanctuary, it might be sold, and the price went to the reparation and maintenance of the Sanctuary; but If he said, This be devoted absolutely, it was the Priests, according to that law, Numb. 18. 14. and might not be redeemed. And yet he saith, These things coming into the Priests possession are as other common things in every respect to be used, as he pleaseth, only to him that voweth, whilst he still hath them, they are most holy, as is here said. Lyranus saith, that the word 〈 in non-Latin alphabet 〉 , may be taken two ways, either for sanctification, or for destruction, which destruction yet is for the glory of God: that it is put for destruction, see Exod. 22. 20. Deut. 7. 20. 20. 17. And this sense is followed by Cajetan, who calleth it a vow of destruction, because destruction hangeth over their heads, that usurp anything thus vowed, as of Achan, Jos. 7. but the former vow he calleth a vow of estimation. And by the words following, verse. 29. it may seem that a vow to cut off or to destroy is here meant: for it is there added, None devoted, which shall be devoted of men, shall be redeemed, but shall be surely put to death. But what, might men devote men to death then to the glory of of God, because either men or beasts are expressly named, verse. 27? It is answered, [Quest.] that they might, both generally the congregation, as Levite. 21. 2, 3. who vowed the destruction of the Canaanites, and destroyed them, from whence the place where, had the name Hormah, from Cherem, the word here used: and particularly the Magistrates might devote men in judgment to die, after which they might not be redeemed, but must be put to death, and to this doth Maimonides apply this law, verse. 29. and Solomon Jarchi, and Chazkuni, and to justify this exposition, Exod. 22. 20. is brought, where he that sacrificeth to other gods is appointed to 〈 in non-Latin alphabet 〉 . Tostatus saith, that some Hebrews have held from this law, that a private man might devote his servant to death, if he were a Canaanite; but he rejecteth this. For my part, I cannot see, how the man said to be devoted here, that must die, should be particularly understood of a malefactor appointed in course of judgment to die, &c. if it be understood of men, because it is a law general in the case of any private man's devoting of anything, man, beast or field, and this provision, verse. 29. must answer to the Law fully, verse. 28. and therefore admitteth no such restraint. And the like reason is against expounding it of a servant, a Canaanite. And whereas some will have these words understood of a civil death, as touching men devoted, as if nothing else had been meant, but that he should be dead unto the world, being cut off from all service, but only about the Sanctuary, as Samuel being devoted by his mother Hannah, & Sampson to be a Nazarite, and the Gibeonites to be drawers of water and hewers of wood for the Sanctuary: I cannot subscribe; because this is apparently a forced construction, the words being nowhere thus used. If therefore I may give my poor conjecture; I think the meaning is, all devoted by men, if they be fit for sacrifice, shall die, be killed and offered; for who knoweth not, although men devoted be not excepted, that the killing of such cannot please God, seeing when all other first-born must either be killed for sacrifice, or that of the asse have the head cut off, in case it be not redeemed? It is absolutely provided that men shall be redeemed. It is the Devil, who was a murderer from the beginning, whom the Gentiles worshipped, that delighted in human sacrifices, and not God; for he always abhorred from them, as we may see in the example of Abraham stayed suddenly, when at his command for trial of his obedience he was about to kill his son Isaac for a sacrifice: and Micah, when the question is made, Shall I offer the first-born of my body for the sin of my soul? in the the name of the Lord renounceth this, and teacheth the true [Note.] Sacrifice. See also, Esa. 66. 3. and that men devoted were not to die, may be gathered, Numb. 18. 14. where everything devoted is assigned to the Priest, and the word 〈 in non-Latin alphabet 〉 is used, and if the man devoted be put to death, how shall the Priest have him? In that the Lord will not, that things devoted be [Note.] redeemed, he hereby intimateth, what constancy he would have in us in vowing ourselves to his service, or any of our goods to him.

And all the tithe of the land, whether of the seed of the field or of the fruit of the trees is the Lord's, &c. Tithes, say the Hebrews, were either the first or second: the first were tithes set on every year, after the Terumah, or heave-offering taken out, the tenth part of the corn, or of fruit, or of anything like unto these, the second were the tithes of the remainder, which were carried up to Jerusalem, and there eaten by the owners, and given to the poor. Of the first tithe, Numb. 18. they are appointed to the Levites, and Deut. 14. 22. Of the second tithe, Deut. 14. 28. and of carrying it to Jerusalem, and eating of it there, v. 23. and of communicating it to the poor, v. 29. and of this tithe of the third year only is that to be understood, Deut. 12. 6, 7. And of this second tithe only do they understand the law here, because the first tithes have no holiness in them at all, but may be eaten in any place by any persons, clean and unclean, as Numb. 18. 27. but the second must be eaten only before the Lord in Jerusalem, and as things vowed, if they be redeemed, a fifrh part must be added, that is if the way be far, and therefore to save carriage, the owner will give money for it, then he must follow this order, and with his money buy at Jerusalem what food he pleaseth to make merry withal, Deut. 14. 24, 25.

Some say that tithes were of three sorts: the first, as hath been said, the second, a tithe out of the nine parts carried to Jerusalem at festival times every year, and a third upon the third year over and above both these to be spent at home upon the poor. And hereunto I cannot but assent, because all these three sorts are plainly spoken of. 1 The tenth of all to be paid yearly to the Levites, Numb. 18. 21. Deut. 14. 22. and out of this the Levites paid the tenth again to the High Priest. For although, Deut. 14. 22, 23. this may seem to be one and the same with the tithe brought up to Jerusalem, yet it is plain, that it is not because the tithe brought thither was to be spent in feasting at the will of the owner, whereas this is pronounced to be the inheritance of the Tribe of Levi, Numb. 18. 24. and part of it must be paid to the High Priest. 2 The tithe taken out of the nine parts remaining, when the first tithe was paid, 3 A tithe over and above both these every third year for the poor, of which it is spoken, Deut. 14. 22, 23, 24, 25, 26, 27, 28. They are generally indeed confounded together, and taken for one and the same, because they are spoken of together without any apparent distinction, but hereby it appeareth that they are two divers sorts of tithes, because the one is spoken of as payable yearly, and to be carried to the Sanctuary; and the other, as the tithe of the third year only, and to be spent upon the poor at home. And with the second tithes, it is likely that each man filled his hands when he appeared before the Lord at Jerusalem, which he was to do three times in the year, and then we must appear empty, Ezod. 23. 15. Jerome calleth the tithe paid out of the tithe to the High Priest, 〈 in non-Latin alphabet 〉 , the second tithe, but although that was a second, yet it was not the second tithe, according to the distinction before-going. For Maimonides 's applying of that which is here said to the second tithe, and not to the first, it seemeth to be against the true meaning, because it is said, all the tithes, & therefore if any would redeem their tithes, they must pay a fifth part above the principal. Of these three sorts of tithes, two which were now first instituted are done away, as Ceremonial, saving, that for the tithe of the third year always alms must be given to the poor, but the first tithe, of which it is said, All the tithe of the land is the Lord's, is moral and perpetual, because it is spoken of, as the Lord's before, and not now first ordained to be his, and it is the maintenance of his Ministers. As the first fruits, so the tithes are applied to the godly, as setting them forth to be holy to the Lord, Esa. 6. 13. Jerem. 2. 3, &c. under these tithes specified, all others, say some, are meant, as prediall and personal and mixed tithes.

Concerning the tithe of the herd or of the flock, the tenth shall be holy to the Lord, even of whatsoever passeth under the rod. Maimonides, according to the letter here, restreineth this tithe to clean beasts only, and saith, that they were killed for sacrifice, and that the Priest had no part in them, no more then of the paschal lamb, but the fat was burnt, and the rest eaten by the owners. But Tostatus and some others hold à pari, that the tenth of the increase of all other cattle serviceable to man was to be paid also, and it may seem by that, Luc. 18. 12. I give tithe of all that I possess; that tenths were paid then more generally, this being understood to be the meaning of the law of tithing. Upon these words, passeth under the rod, Maimonides also saith, the manner of setting out the tithe-lambes or kids was pointed at, viz. to bring them altogether into a fold, and the dams being without to let them go out at a little door, always marking the tenth with red, laying the rod upon the head thereof. For the second and third tithes, how they were used more shall be said afterwards upon Deut. 14. 22, &c.

He shall not search whethor it be good or bad, or change it, &c. The same penalty for changing is here set down, and v. 10. It shall not be redeemed, that is, if it be unblemished, it may not be sold, because it is for sacrifice. Maimonides. In appointing tithes to be paid unto him the Lord taught us to acknowledge, that all our increase cometh from him, that we might accordingly be thankful, and honor him with this part thereof, Prov. 3. 9. Deut. 8. 13, 18. Hos. 2. 8. and this is done when we communicate thus of all our goods to his Ministers, Gal. 6. 6. 1 Cor. 9. 11. and give alms to the poor, Luk. 11. 41. being of much avail to be known, because hereby especially God executed his wrath against the Jews, as formerly by the Monarchy of Assyria and Babylon, great varieties occurring herein, being full of delight and profit to the discreet Reader. Now to God only, the Father, Son, and Holy Ghost, who hath strengthened me to perfect this great Work, extending from the beginning of the World to the foresaid fatal downfall of Jerusalem through 4034 years, be all Honor, Praise, and Glory forever and ever, Amen.

CHAP. 1. Vers: 1.

AND the Lord spake to Moses in the wilderness of Sinai, in the Tabernacle of the congregation, the first day of the second month, the second year, &c.] This book called the book of Numbers, in Hebrew hath the name 〈 in non-Latin alphabet 〉 in the wilderness; a word used in this first verse, and beginneth with a conjunction copulative, as also the book of Leviticus did, because all the books of Moses at the first were but one entire body, but the Septuagint's afterwards thus distinguished to avoid tediosness in the reading, and they gave the name of the book of Numbers hereunto, because, as Ambrose hath it, it containeth the number of the men that came out of Egypt, which God commanded to be taken; thus also Athanasius, Isidor, and Jerome.. Tostatus noteth that there were four numbrings, which might give occasion to this name: First, of men fit for war, Chapter. 1. Secondly, of the first-born, Chapter 2. Thirdly, of the Levites, Chapter 3. Fourthly, of their Mansions, Chapter 33. Aureolus mentioneth divers numbrings more, as of the offerings made by every Prince, Chap. 7. Of Priests and Levites, with their deputation to their Offices. Chap. 8. &c. Of searchers sent out, Chap. 13. &c. Of rebels, Chap. 16. Of those that were born in the wilderness, before they came into the Land of Canaan, Chap. 26. And of Cities of Refuge, Chap. 34. So that although divers ceremonial laws be in this book set forth also, yet because so many numbrings are made here more then in any other book, it may well have the name of the book of Numbers.

It may be demanded, why the Lord would now have the people numbered? [Quest.] Theodoret answereth that his promise to Abraham of a most numerous Posterity might appear to be fulfilled: but this appeared as much before, Exod. 12. 37. where they are numbered to be 600000. and therefore the reason of Oleaster is better; they were numbered now because they were to travel, and to take updivers mansions, that every Tribe knowing his place, there might be no contention amongst them, and because they were to fight with their enemies they were numbered, that the fittest for war might be chosen out from amongst them. And hereunto we may add the reason of Rab. Solomon, the Lord would have them often numbered to show that he took great delight in his people, as a man in his money that he telleth often over; and to this we may add further, that his care over them all might appear, of which his numbering is a sign, Luc. 12.

The time when God spake to Moses about numbering the people, was the first day of the second month of the 2. year after their coming out of Egypt. They came to this mount the third month of the first year, and having continued there all the time of the giving of the law, and of erecting the Tabernacle, unto the first day of the first month of the second year; from thence to the end of that month, the laws and events related in Leviticus, were given and fell out, so that all contained in Leviticus, is the history but of one month: from their coming out of Egypt to the present time was a year and fifteen days; from their coming to mount Sinai eleven months, and before they departed twenty days more, as is to be seen Numb. 10. 11. so that they were a whole year wanting ten stays about mount Sinai. And here all things are done in excellent order, the Tabernacle is finished, and the laws are declared unto the people, and they are taught therein, and then order is taken for their going forward, they that were fit for war being first numbered, and put into the ranks. The appointing of the people to be numbered after the giving of the law, the institution [Note.] of Sacrifices, and the Rites of purifying from uncleannesses served to show, that they that will come into account with God, and be in the number of his chosen people, must first endure many things, be purged from sin, and turn to the laws of God, living according to the same; so Origen, and after him Ambrose, Rabanus, Rickelius, Hugo, &c. Whereas it is said, the second month of the second year, Rabanus noteth, that mystically hereby was set forth the time of grace under the New Testament, wherein we must walk towards the land of the heavenly Canaan by newness of life; after that we have passed through the red sea of Baptism, and have been delivered out of the Egypt of sin and thralldom to the devil, by faith in Jesus Christ; as they at this time were disposed to pass on towards Canaan by divers journeys in the wilderness. Ferus saith, that God kept the people a year about mount Sinai, instructing them in the law, before they went forward toward the Land of Canaan, to show, that whoso will come to the true Land of Promise, must first be well instructed in the laws and ordinances of the Lord.

Take ye the names of all the congregation of the children of Israel after their families &c. God, saith Ferus, appointed them to be numbered that they might be brought into order, everyone taking his proper place, for God is the God of order. 2. That his works might be the more magnified both for that he had increased the Israelites in so short a time to so great a multitude, according to his promise to Abraham, that we might never doubt of his promises, and also for that he meant now to sustain this huge multitude in the wilderness a long time without natural means, that we might hope always and never despair of his providence; 3 which was had before, that it might appear, what delight he took in his people, as a shepherd in his sheep, which he often numbereth. 4. To show that all the Elect are numbered with God and their names are written in his book never to be blotted out again: for according to this the Lord saith, rejoice that your names are written in heaven; and he that over-cometh, I will not blot his name out of my book.

In this numbering the children of Israel only are comprehended, and those males only, not females, and from twenty years old and upward, not children, to show, that none are in the number of God's people, but Israelites, if any Egyptians or other heathens in manners intrude themselves amongst them, they shall be cast out again, as not being of this number, as Matth. 22. He that had not on the wedding garment, and the incestuous person was cast out, and others like unto him. In that no females are numbered, this shown, that the effeminate are none of this number, the tender, the fearful, and the inconstant, but only the valiant, and constant deniers of themselves and of carnal pleasures: for denying a man's self, see Matth. 16. 24. and for constancy, Luc. 9. 61. Math 24. 13. Revel. 2. 10. And touching the effeminate, it is said they shall not inherit the kingdom of heaven, 1 Cor 6. 9. Lastly in that children are not numbered, but men, this shown, that they who are of childish conditions are not of this number, that is, they, in whom there is levity, ignorance and foolishness, and therefore it is said, be not children in understanding, and Let not foolish talking, or jesting be once named amongst you. And again, be not foolish, but wise and understand what the will of the Lord is. It is not thus ordered to show, that men of other nations are excluded, for God hath his sealed ones of all nations in very great numbers, Revel. 7. 9. Nor that women belong not to his number, for the faithful woman is heir together of the grace of life, and in Christ neither is there male nor female, but all are one: nor that children are not of this number, for of such is said to be the Kingdom of God. To this effect Ferus, who also addeth, that the people are numbered here and again before their entrance into the Land of Canaan, to intimate two elections; 1. To be members of the Church militant: 2. To be members of the Church triumphant: the first we are made by baptism and Faith, for hereby we are incorporated into the Church: the second by the Angels gathering us from the four parts of the World at the last day into the Kingdom of heaven. But as at their second numbering, there were not above two of all these remaining to enter into Canaan, so there be many called, but few then chosen. All do not run so as to obtain. As the fire devoured some of them, serpents some, the earth some, and the sword some; so amongst Christians, the fire of concupiscence destroyeth some, the poison of heresy some, the earth of covetousness some, and the sword of contention others. This numbering is appointed to be by their families, the houses of their Fathers and by their names, as Tertullian hath it, that none might be unknown, but everyone pay the tax imposed at the numbering Exod. 30. 13. and this numbering whether it were yearly or not, see before Exod. 30. 13. Here be three names, saith Beda, of those, by whom they were to be numbered, families, Fathers, and names, to intimate mystically that in everyone Elect there must be three virtues, Faith, Hope, and Charity; or these three, Knowledge, Word, and Work, or faith in the three persons of the blessed Trinity. The males only are numbered, because the women are not fit for the war, to which they were now prepared, although in some countries women have been great warriors, as the Amazons &c. But that the Hebrew women were not so, appeareth, because the Egyptians suffered the female children to live, as a weak sex and killed the males only.

from 20 years old and upward] The Romans are noted to have numbered to the wars from 17 years old to 46 or 50. but here from 20. those under this age not being numbered, but whether all above twenty were numbered how old soever, is not said, but implied, and it standeth with reason, that everyone even the most aged man should be numbered, because not only for the wars to come, but to be distinguished into their mansions they were numbered here, as Tostatus, and Vincentius do well reason. But Josephus saith, they were numbered but from twenty to fifty; and Lyranus and Cajetan, that they which were sick of incurable diseases were not numbered, because only such, as were able to go forth to the war are appointed to be numbered; which exception I cannot see, how it may be excepted against, although that of Josephus may, because after fifty, men are still strong and lusty, at the least some, as Caleb at eighty and therefore neither that of R. Menahem bounding it at sixty, is to be received.

By their Armies, the 〈 in non-Latin alphabet 〉 rendered Armies or Troops, setteth not forth precisely thirty persons, as commonly it doth; but so many as were of one family, saith Tostatus, which were gathered together to march in one body.

Thou and Aaron shall number them and with you shall be one of every Tribe, the head of the house of his Fathers.] Here were twelve Princes of the twelve Tribes joined with Moses and Aaron in numbering the people, because it had been over-laborious for them two alone to do it; but how they proceeded in numbering is not said, yet Tostatus guesseth probably, that each prince numbered his own Tribe, and brought the names to Moses and Aaron, who set them all down together in a catalogue. Moses his calling of the twelve Princes, saith Ferus, figured out Christ's calling the 12 Apostles, to teach not one, but divers Nations all over the world, as they numbered the men in every tribe. Ainsworth under Moses, Aaron, and these twelve Princes, will have the 12 Apostles and Paul and Barnabas understood: but rather to make up the number, we may understand the Son and Holy Ghost taking unto them the twelve Apostles for this Ministry.

These are the names of the men that shall stand with you, of the Tribe of Reuben Elizur the son of Shedeur, &c:] Divers ways in divers places are the 12 Tribes reckoned up, the order differing in each one from another; as Gen. 49. 3, &c. Deut. 27. Numb. 2. chap. 7. c. 34. Upon which I have touched before, Gen. 49. 3. the reason is, because sometime the birth is respected, and sometime the dignity, and sometime the order of their encamping about the Tabernacle, and sometime happily some mystery, which yet what it is, is uncertain, and generally that no tribe should insult over another, as being always more dignified. Touching the Princes here named in particular, some will have strange mysteries set forth by them; but letting them pass, as strained, we may consider the signification of these names, and hereby take notice of the care that was had amongst the people of God of old, to impose upon their children significative names tending to piety, that we may follow their godly example herein. Elizur, signifieth my God a rock. Shedeur, the light of the Almighty. Shelumiel, God is my recompense. Zurishaddai, the Almighty is my rock. Naasson, experiment. Amminadab, my people is noble. Nethaneel, the gift of God. Eliab, my God the Father. Helon, strength. Ammihud, my people hath the glory. Elishama, my God hath heard. Gamaliel, God is my reward. Pedahzur, the Rock redeemeth. Abidan, my Father is the Judge. Gideoni, the cutter down. Ahiezer, the brothers help. Ammishaddai, the people of the Almighty. Pagiel, God hath met me. Eliasaph, God hath added. Deguel, know God. Ahira, the friend of my brother. Enan, a cloud, according to Jerome; but Rabanus hath it, a fountain of sorrow.

These were the renowned of the congregation, Princes of the tribes, heads of thousands in Israel.] For renowned, Hebr. is 〈 in non-Latin alphabet 〉 called, because they as the chief were called to counsel about matters of State, as Numb. 16. 2. those rebels are also called. R. Solom. Jarchi saith, these were the Officers set over them in Egypt, who had been beaten for them. For Princes, Hebr. is 〈 in non-Latin alphabet 〉 lifted up, or lifters up; because Princes are both lifted up in dignity above others, and do lift up, and case the burdens of the people by their government; as Numb. 11. 17. Exod. 18. 22. Heads of thousands they are also called, because they were Captains of the bands of their Tribes, consisting everyone of a thousand, as the distinction is to be found, Exod. 18. 21. And from this number of 1000, the name was given to such a company and their generation, Judge. 6. 15. Mich. 5. 2. in Greek these are called 〈 in non-Latin alphabet 〉 .

And Moses and Aaron took these men which are expressed by their names. &c.] This reading is according to the Hebrew, but the vulgar Latin much different which Moses and Aaron took with all the multitude of the common sort: which hath put Tostatus to some trouble in showing the meaning, either that the common sort helped Moses in numbering the Princes, or that the Princes were numbered together with their Tribes; neither of both which do please Lorinus, who affirmeth our reading to be the most plain and sensible. Moses and Aaron took these men with them to help number the people.

Here beginneth the numbering of the tribes, families and persons. Of the Tribe of Reuben, 46500. Of the tribe of Simeon, 59300. Of the tribe of Gad, 45650. Of the tribe of Judah, 74600. Of the tribe of Issachar, 54400. Of the tribe of Zebulun, 57400. Of the tribe of Ephraim, 40500. Of the tribe of Manasseh, 32200. Of the tribe of Benjamin, 35400. Of the tribe of Dan 62700. Of the tribe of Asher 41500. Of the tribe of Naphtali 53400 Altogether 603550. And yet the Levites were not numbered amongst them, as not being for the service of the Warrs, but of the Tabernacle.

In these numbrings it is observed: 1. That all the numbers mentioned are [Notes 1] e • ven, none odd, neither is there a 50 in any but Gad; whereas in other numbrings there be odd numbers, as of the first born, Numb. 3. and of those that returned out of captivity, Ezr. 2. Neh. 7. Wherein the singular providence of God appeared at this time, in that the bands under several Captains of thousands, hundreds and fifties were all full, and no more.

2. Of all these tribes not the eldest, but Judah hath the greatest number, almost [ 2] 12000 more then any other tribe, to make this tribe the more remarkable, as whereof Christ was to come, Gen 49. 8, 9, 10. and the Kings.

3. Dan is next to Judah in number, as Judges were foretold to come of him, [ 3] Gen. 49. 16.

4. Reuben although the eldest, had not so many as 6 of his younger brethren, [ 4] Judah, Dan, Simeon, Zebulun, Issachar, Naphtali, either of which had many more; as it was foretold, that he should lose his dignity for his incest, Gen. 49. 3, 4.

5. Simeon although at this time among the most numerous, yet at the next numbering hath but 22200, and is utterly omitted by Moses in his blessing of [ 5] the tribes, Deut. 33. a thing to be marked, as the fruit of a curse for his cruelty against the Shechemites, Gen. 45. 5, 6, 7.

6. Ephraim though younger then Manasseh, had above 8000 more then he, [ 6] and more by 5000 then one whole tribe, Benjamin and these two together, more then any other, except Judah; which is to be noted, that we may see how Jacob's blessing of Joseph with fruitfulness, and distinguishing these his two sons into two tribes, took effect, although Ephraim is spoken of as lamenting the Philistines slaying of his sons, whilst they dwelt yet in Egypt, 1 Chron. 7. 20, 21, 11.

7. Benjamin, who is here counted to have the least number of all, except Manasseh, [ 7] was at the beginning most fruitful, Gen. 46. 21. Afterwards being more increased he was almost wholly cut off, for which cause he is set forth with this epithet, little Benjamin. Psal. 68. 28. that no man may be proud of his sudden prosperity, but serve the Lord in fear.

Lastly, the whole number here is just the same that it was the year before, [ 8] when they were numbered to levy half a stickle of each man for the Tabernacle, and yet the whole tribe of Levi was left out in this numbering, but not in that, those that were but 19 years old then, being now 20, and so coming in to make up their number of the tribe of Levi; a thing to be noted, that we may see, how that by dedicating things to God, as the Levites were dedicated, and giving for his service, there is nothing lost; thus Ainsworth: but it is rather to be held, that the Levites were not numbered before to pay a tax, because they served about the Tabernacle, and lived hereupon: Whereas in concluding with Naphtali it is said, the sons of Naphtali, but not of the sons: as in speaking of other Tribes, Baal Hateurim noteth, that this is so said, because Naphtali had more daughters then sons, for which cause he is compared to an Hind let loose, which is a female. But I leave this as uncertain, and what the reason hereof may be. The Vulgar Latin without difference rendereth it, of the sons of Naphtali, but it is 〈 in non-Latin alphabet 〉 only, not 〈 in non-Latin alphabet 〉

But the Levites after the tribe of their fathers were not numbered amongst them, &c.] God would not that they should be numbered amongst the rest, because they were not to go to the Wars, as others, but to attend upon the service of the Tabernacle: and accordingly the Ministers of the Gospel are and ought to be free from warfare, that they may attend upon a better warfare, except it be in case of necessity; as Exod. 32. 29. 1 Sam. 4. 11. and in the history of Judas Machab. a Priest. Sorrow, weeping, prayers, and tears, saith Ambrose should be our weapons against the enemies, neither ought we nor can we otherwise resist, these are all the muniments of a Priest. It was a decree of the 4. Council of Tolledo, that whatsoever priest in a sedition took up arms should be degraded and thrust into a Monastery to do penance always therefore.

Thou shalt appoint the Levites over the Tabernacle and over the vessels thereof and all things out of it, and they shall bear the Tabernacle, &c.] How they were to bear these things; see Numb. 4. 25, 31, 36. yet to help them in their carriages six Wagons were allowed them, Numb. 7. 7, 8, 9.

Some make a question here, whether under the name of Levites not to be numbered the Priests came; but it is plain, that by the Levites all the males of the Tribe of Levi are meant, for they all both Priests and Levites are numbered by themselves, Numb. 3.

When the Tabernacle removeth, the Levites shall take it down, &c. and the stranger that cometh nigh shall be put to death.] Although the Levites were to take it down, yet the Priests must first go in and cover the Ark; neither might the Levites see it, and then the Coathites came and carried it, and the Merarites the curtains, the Gershonites the boards, the pillars and the sockets, Chap. 4.

the stranger] That is, any not being of this Tribe; but whether a stranger coming nigh should be put to death by the Judge, or by God is not expressed: Vatablus thinketh, by the Judge, but Lyranus contrariwise: the Targum Jonathan saith, he shall be killed with fire flaming out from before the Lord; so Uzzah was stricken of the Lord, and the men of Bethshemesh, 2 Sam. 6. 1 Sam. 6. The same judgment is threatened to a Levite touching or seeing, Num. 4. 15, 20. & Num. 16. 40. any man, that was not a Priest, although a Levite, is set forth by the name of a stranger.

But why should such die for coming nigh? Answ. Not for any pollution [Quest.] contracted, as August. hath it, for the Tabernacle sanctified, but for his presumption to serve in that, to which he was not called.

And the children of Israel shall encamp everyone by his own camp, &c. 53. But the Levites shall encamp round about the Tabernacle of the testimony, that there be no fierce wrath, &c.] In what order all the Tribes were to encamp, is shown Chap. 2. and in what Order the Tribe of Levi about the Tabernacle, Chap. 3. and God's fierce wrath is here spoken of, as whereof they should be in danger, if the Levites kept not about the Tabernacle: the meaning being, if they did not carefully keep others from coming nigh or ministering about the Tabernacle, which charge belonged to them only, it being counted an irreverence and temerity for any other to approach, and therefore worthy of severe punishment. Of God's wrath also against all the congregation for the sin of the Priests, see Levite. 10. 6. This proviso, that others should keep aloof and not nigh the Tabernacle, mystically shown, how unworthy we are to have access unto God, and how far our sins have removed us from his habitation. And therefore the benefit redounding to the faithful by the blood of Christ is exceeding great: for in him we are made Kings and Priests unto God, and we have liberty to enter into the holiest.

CHAP. II.

ANd the Lord spake to Moses and Aaron, saying, the children of Israel shall encamp round about the Tabernacle of the congregation, &c.] The Levites were appointed to camp round about the Tabernacle, Chap. 1. 53. but they camped nearer about it, the other Tribes further off, and therefore it is said, over against, round about; so this word over against, or from before it, is explained Psal. 38. 12. a far of, yet it is meant that their doors of their tents should be towards it for due respect. According to this R. Solomon expoundeth it over against, a far off, a mile distance, 2000. cubits, as it is said in Joshua, there shall be a space between you and it, 2000. cubits by measure. With their ensigns according to the house of their fathers: Here is mention made of their standards also, every man by his standard; the Sept. render it his order, the Chaldee. takes, from whence cometh the Greek word 〈 in non-Latin alphabet 〉 , order. But as in other armies they had their standards, or banners, and ensigns in them of colors and mottoes for distinction, that one might be known from another. so had the children of Israel. What the colors of each of them were the Scripture saith nothing; but Cazkuni saith, that the portraiture of a man was upon Reuben's standard died with the color of a Sardin, which in the breastplate was set for that tribe, because he found Mandraks, which are after the fashion of a man. A Lion on Judaths standard, because he is compared to a Lion, and it was of the color of a Calcedoni. An ox on Ephraim's standard, because he was likned to a bullock, it was in the color of a Beril, &c. so likewise Ibn Ezra. But the Targum Jonathan saith, the standard of Judah in the ensign thereof was of three colors, according to the colors of the three precious stones representing that tribe; and Issachar and Zebulon joined with it, and that the names of these three were engraven in them, and in the midst of it was written, rise up Lord and let thine enemies be scattered; and there was the figure of a lion. The standard of Reuben, with Simeon and Gad, was also in the ensign thereof of three colors of the three precious stones representing them, and their names, in the midst being written, Hear O Israel, the Lord our God, the Lord is one, &c. that of Cazkuni and Ibn Ezra seemeth most probable, because every of these tribes could not have several colors, according to the 12. precious stones in the breastplate, as the Targum saith, seeing Joseph here distinguished into two tribes, had but one stone set for his, and Levi not here numbered had one of them. To leave this then as uncertain, it is to be noted that the tribes were set in such [Note.] order, as that everyone might know his place and keep him to it, whereby was intimated, as Ferus noteth following Origen, as also Rabanus doth that all things in the Church of God ought to be done in order, as the Apostle also urgeth, 1 Cor. 14. 40. and that none should go out of, but continue in his calling, 1 Cor. 7. 20. that is, living orderly, and proceeding rightly, as they were joined to the houses of their fathers, so we shall one day be received into the mansion houses of our heavenly father. Now for everyone to keep in his place and order, is to do that diligently, which belongeth to him in his calling; for as all cannot be in the same tents, but in diverse, so all cannot do the same offices, but some must attend upon one, and some upon another. Again to keep in our order, saith Rabanus, is first to seek the kingdom of God and the righteousness thereof, being chiefly Intent to heavenly duties, and not now and then to pray, or to go in and hear a Sermon, as we pass by. Lastly, in our speech, carriage, and apparel, to keep such order as that the name of God may not be blasphemed by our means. By Ensigns also he understandeth the divers qualities of divers men, whereby, as by signs, their divers minds are known; some are mild and quiet, some rough and turbulent, some circumspect, provident, careful, diligent, others sluggish, and negligent; there is not more difference in men's faces then in their minds. To keep with our Ensigns then, is not to think better, or to carry ourselves more highly, then agreeth with our conditions. Touching the form of the Camp here appointed generally, Ferus observeth four things.

1. It is distinguished into four parts, three tribes being appointed to one standard, and these four parts are placed towards the four parts of the world, to show that we must look four ways; before us to God, and to eternal happiness, behind us to hell and to judgment; on the right hand to the deceits of the world, and on the left to the subtleties of Satan, that we might be on every part the better armed. Again three tribes are joined in one, to show that we Christians should be joined together by the band of charity, because we are all members of the same body, having one and the same spirit, faith and hope.

2. They pitch round about the Tabernacle, one part of the army being as near to it as another. 1. That they might all have a like comfort of God being amongst them. 2. That he being always before everyone of their eyes they might stand in awe and flee sin. 3. That they might always be mindful of God's worship. So we must have a confidence in God, worship him in our ranks, and fear to sin, and as they were so placed, that their tents looked all towards the tabernacle, so we must refer all that we do well in our several places to God's glory.

3. Next unto the tabernacle were placed the Levites round about, in whose placing five things are to be considered: 1. They are separated from the common people, to show that Priests should live free from the sins, that common people are tainted withal. 2. That they must abide about the tabernacle, to show, that Priests must count themselves dedicated to the service of God, and therefore intend it. 3. They were in the midst of the people, to show, that they must be ready to teach, help, and serve for the furtherance of their faith. 4. As the other tribes, so they are distinguished into four, Moses and Aaron on the East at the entrance of the tabernacle, the Kohathites on the South, the Gershonites on the West, the Merakites on the North, to show, that amongst the Ministers of God there must be an order kept, and the Inferiors must be subject to the Superiors. 5. They are placed towards the four parts of the world▪ to show, that they should instruct beginners as set forth by the East, whereby they entered the tabernacle, stir up and quicken the slothful and negligent, as set forth by the South; comfort those that were terrified with the fear of death and judgment, set forth by the West; and strengthen the pusillanimous against the assaults of the devil, who are set forth by the North.

4. All leprous persons and such like were removed out of the camp, to show, that we must not do anything undecent and unclean in our tents and stations: Thus almost Ferus. And by the East may well be understood before us▪ because Judah pitched foremost, and that was on the East, and then the contrary the West must needs be behind, and then the South will be on the right hand, and the North on the left, Psal. 89. 13. of all which it is spoken Job 23. 8. and Sol. Jarchi noteth the same. And it is to be noted, that in describing the Throne of God, Rev. 4. there is a proportion held in some sort with the placing of the tabernacle and armies here: for as here the Tribes are round about the Tabernacle, so there the 24 are round about the Throne; but here are only twelve Tribes, there 24 Elders; the reason may be, because of the Church so much increased under the Gospel, and the Tabernacle is called God's Throne, Ezek. 43. 7. Again, as here the Priests and Levites, who are as the eyes and light of the people, are about the Tabernacle between it and the people, so there between the Throne and the Elders round about are four living creatures full of eyes, Rev. 4. 5. and accordingly the Levites are distinguished into four.

The foremost eastward shall be Judah with his standard, and next the Tribe of Issachar, and the Tribe of Zebulun.] From verse. 3. to verse. 10. the Camp of Judah is described; in which it is remarkable, that it is first placed, and is the greatest army almost by 30000. Judah was thus honored, because Christ was to come of the Tribe of Judah, both to be a valiant Leader, as a Lion, which was the sign of Judah, and to give entrance into the heavenly Tabernacle, as this Camp was placed Eastward, where the entrance of the material Tabernacle was: and lastly to be, as the Sun, life and comfort to his Church, because that riseth eastward; wherefore he is called the Sun of Righteousness. Issachar and Zebulun are joined to Judah, because they were his brethren coming of the same mother Leah, and his younger brethren, and therefore they might the more willingly be under him. Whereas of all the army there are twelve Princes, which were before named; Rabanus noteth, that they figured out the 12 Apostles as Captains to the Church of Christ: the distinguishing of all into four parts, set forth four estates of the Church in this world: 1. In the primitive times at the rising of the light of the Gospel in the Land of Judea. 2. Long before under the Law amongst those, that had an earnest love unto God, set forth by the army on the South, which maketh hot and fervent. 3. The Church of the Gentiles set forth by that on the North part, because they were cold and dead before in sin, as the North is a cold climate. 4. The Church, which shall be at the end of the world under the reign of Antichrist, set forth by the West, where the sun setteth, because soon after that time the Church shall rest in everlasting happiness. Thus he, and he addeth also, that this quadripartite distinction did set forth a fourfold distinction of the future glory of the faithful in heaven, Mount Zion, the heavenly Jerusalem, God's City, a company of heavenly Angels, and the Church of the first born, unto the chief degree of which if we cannot attain, yet let us strive at the least to come to Mount Zion. Again, the placing of three tribes in each army, and the summing up of all together again in one at the last, he will have mystically to set forth the blessed Trinity, one substance and essence.

Here the place of Reuben is appointed South, and with him Simeon and Gad are joined, and that aptly; for although Reuben were eldest, yet he had lost his dignity, and Judah was therefore set before him, but none of the rest, wherefore he is put off no further, but to the second place, and Simeon was his next brother, and Gad the first by the same mother Leah her maid.

Then the tabernacle of the congregation shall set forward with the camp of the Levites, in the midst of the Camp, &c.] Because the Tabernacle and the Levites about it were placed in the midst, therefore next unto the two Armies, that moved first, their moving is appointed, after whom the other two armies followed. Thus God provided for his Ministers, that whilst they attended upon his service, they might be without fear or danger of any enemies, their brethren standing round about to defend them.

Here Ephraim, and with him Manasseh and Benjamin are appointed to encamp on the West side. These were all of Rachel, and therefore placed together, but Ephraim the younger is preferred before Manasseh the elder, as Jacob had prophesied, Gen. 48. 14. For West here in Hebr. is 〈 in non-Latin alphabet 〉 the sea, but this word is sometime put for the sea, and sometime for the West, for both the sea of Tyberias, and the Mediterranean sea, and the Egyptian, saith Eugubinus, were Westward to the land of Canaan.

Here Dan the fourth is appointed to camp on the North, and with his standard Asher and Naphtali. Dan was the son of Bilhah, Rachel's maid, yet appointed, as was before noted by the prophesy of Jacob, to be a Judge, as the name signifieth, and therefore he is made the chief of this company; but that all the preeminence might not be given to the children of one handmaid, Naphtali his brother is put last, and Asher the son of Zilpah between, so that this army consisted altogether of handmaids children, being placed last; the children of the free women being preferred for honors sake, and yet the number of them was greater then any other, except Judah, here being 157600, but in the army of Reuben 151450, and in that of Ephraim 108100. God in his providence disposing it so, that the greatest strength might be before and behind, where they were most subject to assaults. Answerable to this four-square army about the Tabernacle is the four-square city of the new Jerusalem, three gates being to each quarter; as here three Tribes. Rev. 21. 16. Ezek. 48. 20. and it is called the Camp of the Saints, Rev. 20. 9. Targum Jonath. saith, the camp was 12 miles long, and 12 broad. Amongst all these tribes it is noted, that the apostles [Note.] were of the Tribe of Zebulon and Naphtali, Zebulon in the first army, and Naphtali in the last, but neither chief, to show, that God is no accepter of persons, but hath his elect even amongst the meanest; the last with him are first.

CHAP. III.

AFter the numbering of the twelve Tribes, and placing them in their orders, here followeth the numbering of those of the Tribe of Levi and the placing of them. But first Moses and Aaron, and Aaron 's sons are spoken of as the chief.

These are the generations of Aaron and Moses in the day that the Lord spake with Moses in Mount Sinai; these are the names of the sons of Aaron.] The word generations, Hebr. is 〈 in non-Latin alphabet 〉 , which signifieth both generations and accidents befalling them, as was noted Gen. 5. 1.

But why is Moses named here as well as Aaron, seeing his children are not [Quest.] spoken of, but Aaron's only? Lyranus answereth, that Moses had instructed the sons of Aaron, for which in some sense they might be spoken of, as his sons. But here only natural generations are described. The better answer then is, that under the word generations, are comprehended not only children coming of such a father, but also kinsmen.

But why is Aaron set before Moses here? Answ. This indeed, as Lorinus noteth, hath never been done else, but only here, and in speaking of them with [Quest.] their sister Miriam when they were born, but Moses is always put first. The reason of the difference in this place was, because Aaron was God's high Priest, the dignity of which office was exceeding great, and was to transcend to his posterity, so that although Moses were of greater dignity, yet for the dignity to continue in Aaron's Family, as it did not in the family of Moses, he is here first named; now that his son, who was to be High Priest after him was to be named, under whom and the other son of Aaron the sons of Moses as other ordinary Levites were placed. For that the sons of Moses were as other Levites, both Gershom and Eliezer of the Family of the Kohathites, is shown, 1 Chron. 23. 12, 13, 14. neither are they made chief of the Kohathites, but Elizaphan is made chief, verse. 30. Others say, that Aaron is named first, because the elder brother; but if this only were the reason, he should have been so named in all other places also. It is true indeed, because he was the first born, God chose him to be his Priest, and his eldest son from age to age after him, because by God's ordinance the first born of old was the Priest of God; and because Moses was a younger brother, his sons, as children of a younger brother, keep but their rank amongst other Levites, that no first born by their preference for their fathers dignity might be put from their right. Others think that Moses named Aaron first, in humility; but the best reason was yielded before: and that of Aaron's eldership may be a reason, because everyone here is named according to his birth.

In naming the sons of Aaron, not only the living Eleazar and Ithamar are mentioned, but also the dead, Nadab and Abihu, of whom see before, Levite. 10. and they are mentioned again, Numb. 26. 6. & 1 Chron. 24. 1, 2. that the remembrance of their punishment might stir up the more reverence in all the priests surviving. The two sons of Aaron, that lived now, saith Maimonides, that is Eleazar and Ithamar, had either of them four sons, and therefore Moses distinguished the priests at the first into eight courses, four of Eleazars Family, and four of Ithamars, which took their turns by the week, when one course went out, another coming in every Sabbath day: and thus it continued till Samuel's and Daniel's time, and then they being more increased were distinguished into 24 courses, 16 of Eleazar, and 8 of Ithamar, one chief man as a provost being set over each course. Eleazar and Ithamar are said to have executed the priests office before Aaron their father, or in his sight, that is, whilst Aaron lived, as the phrase is used, Gen. 11. 28. the Sept. render it, with Aaron, 1 Chro. 4. 24. 19. it is said, by the hand of Aaron, that is, attending upon him, and from him taking directions.

Bring the Tribe of Levi near, present them before Aaron the Priest, that they may minister to him.] Before the numbering of the rest of the Tribe of Levi, they are appointed to their service, and pronounced to be given to Aaron and to his sons to serve under them about the Tabernacle forever. And it is shown, in whose stead they come thus to be separated from others to this holy service, viz. instead of all the first born in Israel, v. 12.

And they shall keep his charge or custody, and the charge of the whole congregation before the Tabernacle &c.] The Vulgar Latin rendereth it, they shall keep the watches, and observe whatsoever pertaineth to the worship of the multitude. But the other is word for word according to the original, and the Chaldee. and Septuag. follow the same. And August. also, custodient custodias ejus, & custodias filiorum Israel, as the Sept. for charge, have 〈 in non-Latin alphabet 〉 , the custodies, with which he is charged. And what are custodies, saith Augustine, but watches of 3. hours, for which cause ours expound it watches, of which there be four in the night. Junius, they shall observe his observation, that is, they shall serve the priest with observance, serving instead of the whole congregation, whose duty it was to serve before the Lord, but before this the first-born were appointed to it; now the Levites instead of them. The Levites then were to serve not only in keeping the watches, but by the appointment of the Priest, who was to command over them.

Maimonides by the charge here understandeth all things commanded them by the priest, saying, that if any would do all but one thing, he was not to be received in, till he take all upon him.

And they shall keep all the instruments of the Tabernacle, &c.] By instruments are meant not only all the vessels, and things used about the Tabernacle, but also the parts; as is further expressed. verse. 25, 26, &c. which they must look to with great care, and carry at times of removing.

Thou shalt give the Levites to Aaron and to his sons, &c.] How this was, see Numb. 18. 2. 6. viz. to minister to them, that they might minister in their offices about the Tabernacle. Whereas Moses is bidden to give them to Aaron, that is to be understood, as God's deputy giving them for him, who is said to have given them. Numb. 8. 19. As for Aaron and his sons, they must wait on the Priests Office, that is, offer sacrifice, burn incense, set up and cleanse the lights, &c.

the stranger that cometh nigh shall be put to death.] Of this, see before, Chap. 1. 51. & Num. 16. Corah dieth for his presumption herein, although he was a Levite.

I have taken the Levites from amongst the children of Israel instead of all the first born, &c.] How the first born specially came to be God's right, see before Exod. 13. why the Levites were here taken in their stead rather then any other Tribe, is not expressed; but it may easily be conceived to have been done in favor to Moses and Aaron, who were of this Tribe; and it was fittest, because the least of all others, as will appear to him, that shall look upon their number, verse. 39. being but 22000 from a month old and upward. Origen saith, that God chose them for their constancy in the truth foreseen: But Tostatus well refuteth this, because so election should be for merits foreseen: but Lorinus saith, that Origen's opinion is not unprobable; but it is certainly most improbable, because so election should not be altogether of grace; contrary to Rom. 11. 6. Rupertus according to that which was said before; It was fit, that from what Tribe there was a temporal deliverance out of Egypt, the people should have Ministers of a temporal sacrifice. Aaron to whom the first, and then the Levites for them were given, may fitly figure out Christ, to whom the congregation of the first born is given, being as the first fruits, James 1. 18. Revel. 14. 4.

Number the children of Levi after the house of their fathers by their families, every male from a month old, &c.] The reason why the Levites must be numbered from a month old, whereas the other Tribes were numbered from 20 years old, was, because the first born were counted from a month old, for the redemption of whom they were given: according to the house of their fathers; hereupon Maimonides noteth, that if a woman of that Tribe had a son by an Israelite, he was not counted amongst the Levites; but the man Levites son, by what woman soever being his wife he had him, was counted, because it is said, after the house of their fathers. The Fathers, by which the Levites were distributed, were three, Gershom, Kohath, and Merari; by the Septuag. rendered Gershon Kohath, & Merari, and of the first the families 2. of the Libuites of his son Libni, and the Shimites, of his son Shimei; these were 7500, and were placed behind the Tabernacle Westward, Eliasaph the son of Lael being set as chief over them; and their charge was the Tabernacle, and coverings and cords: but of this, see more Num. 4. 25. For Libni the Septuag. have Lobnei, and for Shimei, Semeei. Eliasaph signifieth God hath added, and Lael, for God; but the Sept. read it Elisaph.

Of the second, Kohath, the Families were four: 1. Of the Amramites, of his son Amram. 2. Of the Izeharites, of his son Izehar. 3. Of the Hebronites, of his son Hebron. 4. Of the Uzzielites, of his son Uzziel: the Sept. for these two last read Chebron and Oziel. The Kohathites were 8600. they pitched south, and had the charge of the ark, the table, the candlestick, altars vessels and hanging, and Elizaphan the son of Uzziel is made their chief. Elizaphan signifieth, my God hath stirred up; and Uzziel, God is my strength. Uzziel was youngest of Kohaths four sons, yet his son is made chief over all: these Families: this, as the Hebrews hold, gave occasion to Corah and his company to rebel, because he came of the second son, and yet the son of the youngest was preferred before him. Over all the chief of the Levites, Eleazar the eldest son of Aaron is made chief to have the oversight of them that keep the charge of the Tabernacle. To have the overfight in Greek is 〈 in non-Latin alphabet 〉 , from whence 〈 in non-Latin alphabet 〉 , • Bishop cometh, so that he was their Bishop. And as Eleazar, so when he was high Priest, Aaron being dead, his son had this dignity; from whence it was, that the high priest and the second Priest are spoken of, 2 King. 25. 18.

Of the third, Merari, were two Families, of Ma • lites, by his son Ma • li • , and Mushites, by his son Mushi, these were 6200, and their charge were the boards, pillars, bars, and sockets of the Tabernacle, they pitched Northward, their chief was Zuriel the son of Abigail. Zuriel signifieth, God is my rock; and Abigail, my Fathers strength: the Sept. read Sonriel.

We may note here, that although the sons of Moses in particular are not [Note.] advanced to dignity for their fathers sake, yet his Family, of which he and Aaron were, was most remarkable for sundry things, that is, the Family of Kohath: 1. For that from this Father came as many Families, as from Gershon and Merari both. 2. He had more children by 1100, then his elder brother Gershan, and more by 2400 then Merari. 3. The Kohathites had the chief place about the Tabernacle next to Moses and Aaron and his sons, viz. on the South next to the East; and therefore in setting down their service more particularly they are first named, Chap. 4. 1, 2. 4. They had the charge of the most holy things▪ the ark, table, altars, &c. 5. Whereas to the Levites were assigned 48 Cities in Canaan; those that came of Kohath had 23. for the Priests had 10. and the rest 13.

By the Levites thus distributed, Rabanus mystically understandeth the Ministers of the Gospel; for Levi signifieth added, or taken; and the Doctors of the Church are taken or added in their Ministry to the holy Angels. Again, the three sons of Levi set forth these Ministers famous for their preaching of the Faith of the holy Trinity, and of faith, hope, and charity. And as Gershon signifying a stranger, they live as strangers in this world; as Kohath signifying patience, or the grinding teeth; so they enduring labor grind, as it were, with their teeth, the seed of God's Word to feed souls; and as Merari signifieth bitterness, so they do continually endeavor to make the sweet pleasures of this world to seem bitter to their hearers, and draw them from them. His further extent of this allegory to the parts, where each of these pitched, I let pass as strained; only he saith well, they were numbered from a month old, to show, that God's Ministers should be blameless in life from the beginning, as 1 Tim. 3. What the Levites of all these three houses were to do about the Tabernacle, and what their charge was, see more chap. 4. Here Moses, and Aaron, and his sons are appointed to the east being at the entrance of the Tabernacle, to keep others from approaching, lest they died, that is, if any presume, to come to take up their station there. From this seating of Moses and Aaron together, and that at the entrance of the Tabernacle Ferus noteth well, that the sword secular and Ecclesiastical should be joined together and help one another, and that the higher powers of both sorts should chiefly practice piety and herein give example to others, in the midst of whom they are placed, directing their studies to God, to whom they are nighest, and having a care of the people placed round about them in their view, that they should provide, that nothing in respect of justice, good Government and teaching be lacking to any of them.

All that were numbered of the Levites, which Moses and Aaron numbered &c. were 22000. Over Aaron here in the Hebrew be many pricks extraordinary even 4. which Sol. Jarchi saith, do serve to show, that Aaron was not numbered amongst this multitude, but by this reason there should have been pricks over the name of Moses also, for only Levites were numbered. Rather it may be held, that these 4. pricks pointed at the 4. dignities of Aaron. 1. That he was elder Brother to Moses, the ruler. 2. That he was joined with him in the government of the people. 3. That he only might enter into the most holy place and offer for the sins of all the people. 4. He was by marriage brother to Naasson prince of Judab. Exod. 6. 23. This pointed at the dignity of our high Priest, for he is the first born amongst many brethren, ruleth and sacrificeth, and hath for his wife the Church the King of Kings daughter. But whereas the sum being cast up, the Levites are said to be 22000. if we look back to the former sums 7500- 8600. and 6200. We shall find, that together they make 22300. But it is to be understood, that the first born of the Levites were the Lord's before, and therefore the intent of this numeration being for exchange to take Levites for all the first born of Israel, their first born were to be left out of the number, and the rest only to come into the gross sum, thus almost Ainsworth, who also noteth, that the least Tribe was 32200. From 20 years old, but this from a month old only 22000. and they that were fit for service only 8580. Whereby we may see, how small a part of the people the Lord contented himself withal, that they might not be overcharged with their maintenance. And here again is commended the grace of God in choosing the least Tribe for himself more peculiarly, the least [Note] and meanest in worldly respects are sometimes greatest and most esteemed before the Lord.

Number all the first born of the males of the children of Israel from a month old &c. From hence to the end of the chapter the first born of Israel are numbered, and the Levites are taken for them, and their first born cattle for theirs▪ and whereas there were of them 273, more then of the Levites, they are appointed to be redeemed with five shekels a piece, and the price to be given to Aaron and to his sons. After this all the first born of man and beast were to be given to the priest or to be redeemed. Numb. 18. 15. What the shekel was, and the gerah here spoken of see before Exod. 30. 13. If it be demanded, of whom this money was levied, of the odd persons or of the whole congregation? R. Sol. Jarchi saith, that it was paid by lot, 22000. papers being written upon each of [Qu.] them, a son of Levy, and 273. upon each of them five shekels, the first born came and drew their lots, and whoso drew the paper inscribed with five shekels paid it, and the rest went free. Here it is to be noted, that if there were any overplus cattle, they were not redeemed, but the men only; this is noted by August. but no reason rendered of it, but the Lord's will was at this time to show favor to the people, and therefore that their cattle might now go free although there were many more of their first-born in all likelihood, then of all the Levites cattle he appointeth them not to be numbered, but taketh one for another, although with loss, that they might the more cheerfully pay them afterwards. Moreover the Lord would hereby show, that cattle & worldly goods are of no reckoning in comparison of man made after God's image, that we may learn not to set our hearts upon them. The redeeming of men was a figure of the redemption by Christ to come. 1 Pet. 1. 18. Whereas I am the Lord, is repeated here v. 41. and v. 45. It was to show that the thing here commanded was by him, that had sovereign power over them all. The number of the Levites being 22000, is most remarkable both for the 22 Books of the Old Testament, the 22 letters of the Hebrew Alphabet, for that Jacob the father of the Israelites was the 22 from Adam. This number then intimated, that the Levites specially should have studied the law of God, and have imitated in holiness Israel their Father; which because they did not, they were carried away captive into Babylon in the days of Johozadak the Priest, who was the 22 from Aaron. Thus almost Rabanus, but more fully Ainsworth. And for the 273. Rabanus, will have this number of the overplus first born of the children of Israel to figure out all mankind, because in 273. days man cometh to perfection in the womb and is brought forth into the world, and as for these a price of 5. shekels was given for a person, so Christ hath paid a price sufficient to redeem all men, although the Faithful only have the benefit.

CHAP. IIII.

AFter the numbering of the Levites from a month old and upward, and the taking of them in exchange for the first-born of all Israel, here followeth the numbering of them that were counted fit for service from 30 years old to 50? and first of the Kohathites, to whose charge the most holy things belonged, and these were 2750. Their charge was when Aaron and his sons had covered the Ark, and the table of shewbread, the candlestick, the golden Altar and all the vessels thereof to take and carry them at every removing of the camp, but they must not touch them lest they die; nor see them, when they are covered, v. 10. [Qu.] But why were they not counted fit for service till 30. and dismissed at 50 I Ans. Numb. 8. 24. They were indeed appointed to begin at 25. years of age, and 1 Chron. 23. 24. at 20. years; so likewise 2 Chron. 31. 17. and after that Ezra, 3. 8. For the different times in this book of Numbers, the Rabbins say, some of them that at 25. they began to be instructed in the service of the Tabernacle, and when they had been learning five years they began to serve; others, at 25. they began to do the lighter works, as to watch and see that no stranger entered into the Tabernacle, but not till 30. to bear the burdens. I think, that at 25. they were but learners, and kept no charge, for then they are said to have entered Numb. 8. 24. but at 30. here to do the work see more c. 8. 24. Thus also Liranus, and Abulensis. For the Priests age there is no time set, but in reason, because of their employment, they must be of a perfect age both for ability of body and gifts of mind required. For Priests under the Gospel, because Christ began his Ministry at 30. and John the Baptist, it is provided by Councils, that none should be made Deacon before 25. or Priest before 30. as Council Agathens. c. 16, 17. Council Tollet. 4. c. 77. Council Neocaesar. c. 11. and Jerome. Proaem. in Ezech. but such as have been found fit have been Ordained younger. Nicephorus saith, that Eleutherius was made Bishop of Illyricus at 20. and Remigius at 22. a bright beam shining miraculously about him to confirm the election; although the ordinary age of a Bishop be 50. For the Levites beginning afterwards at 20 the people increasing, it is likely that there was need of more Ministers, and therefore they were taken in younger, neither had they then these carriages to carry, when the Ark was fixed in one place, that they should not need to carry, till they were grown to 30. years of age to be strong enough to bear burdens. For their going out at 50. it was also but from carrying burdens only, for after this age they still kept the charge of the sanctuary, Numb. 8. 26. and it is probable that in the age of 50. respect was had to the Jubilee. But what meaneth he to say, all that enter into the host? Ans. The Sept. have it to minister, this phrase is used to intimate, that God's Ministers are as soldiers set to warfare, as Timothy is called 2 Tim. 2. 3, 4. 1 Tim. 1. 18. and we read of weapons [Qu.] of their warfare, 2 Cor. 10. 4. The Levites being numbered, saith Cyril, from a month old served to show, what innocence should be in God's Ministers, and their numbering from 30. to 50. how wise and courageous they should be, but whereas they are numbered no further then 50. when natural strength beginneth to decay, that such as decline to vice, are not fit to be held in the ministry; what the veil was, wherewith the Ark must be covered, see Exod. 26. 30, 31. and the cover of badgers skins served to keep all from the weather. The covering of all, and denying the sight thereof to any, mystically shown the hiding of the things represented hereby from common understanding for • time. Of all the things here said to be covered, the Ark had most coverings, the veil, a covering of badgers skins, and of blue, other things had but two, and amongst these the table only a cover of scarlet, and the brazen altar for sacrifices although it might be seen at other times, yet now it had two coverings also. Rabanus would have it understood hereby, that some things are to be kept covered, and hidden from the understanding of the common people, for whom it is enough to bear the burdens of devotions imposed upon them, although they know not the reason thereof, but the Priests only, as Aaron and his sons only must see these holy things, but the Levites bear them covered. But this covering may better be referred to the times of the law, it being hereby shown▪ that then all things were mystically set forth by types and figures, and for this was the Lord so severe against those, that presumed to look into these holy things, until the time of the renting the veil came at the passion of Christ.

Amongst all the things appointed to be covered Ainsworth noteth, that the layer of brass, an appurtenance of the alter of burnt offetings is not mentioned, although lesser things, as fire-pans, fleshhooks &c. are mentioned, and yet that is numbered amongst the holy things, Exod. 35. 16. 38 8. 39 39. 40. 30. and herein he thinketh, not improbably that there was a mystery, viz. that by this amongst all other holy vessels covered, standing open it might be intimated, that even when the face of the Church is hidden, set forth by the Ark covered, and the light of the word shineth not by preaching, neither is there comfort to be had by the public administration of the Sacraments, yet the layer of Christ's blood is never hid, but always remaineth open for the faithful to wash and cleanse their souls, that they may be fitted to come at the last into God's glorious presence in heaven. But the Septuag. speak also of the laver covered, they shall take a purple cloth, and cover the laver and the base thereof, and put them in to a covering of Hyacinth skin, and put them upon bar • , and this happily they thus supplied, because they understood that this should also be covered, although it be not expressed by Moses. [Qu.]

Whereas it is said v. 5. that Aaron and his sons shall enter, when the camp removeth▪ it is meant, into the very holy of holies into which otherwise none but the high Priest alone might come, and that but once in a year. Levite. 16. But for the taking of all things down and making them fit for the carrige, they • ight enter at other times: for then, the divine glory hindering, the entrance was removed, and so that great reverence was not required, of the removing of the divine glory the cloud taken up at such times was a sign, Numb. 9. 21. whereas v. 10, it is said, that the golden candlestick together with the vessels thereof being covered should be put upon a bar; it may be doubted, how this could be, but Lyranus answereth well, that although we do not read of any bar made to be put through rigles for the carrying of this, as of the Ark, yet when all were bound together, a bar was appointed to be fastened on for the more facile transportation. Thus also Tostatus. but he hath moreover, other ways of clearing this doubt, yet he resteth in this: And the like is said of all other vessels of the sanctuary v. 12. being covered they were to be carried upon bars.

And to the Office of Eleazar, the son of Aaron, the Priest pertaineth the oil for the light, and the sweet incense and the daily meat offering, and the anointing oil, &c. Before he hath done with the Kohathites, he appointeth the things that specially Eleazar should take care of, because he was appointed to be over them, and their chief, chap. 3. 32. yea he is said to be over the chief of all the Levites, but over the Kohathites he was in special, as their bishop; Ithamar over the Gershonites and Merarites v. 28. and 33. but Eleazar, as Tostatus hath it, as an arch Bishop to him their Bishop. For the things committed to the care of Eleazar in special, they are four, and these Cazkuni and R. Elias out of the Jerusol. Targum saith, that he was to carry the oil for the light in his right hand, the oil for the anointing in his left, the incense in his bosom, and the meat-offering on his shoulder. And herein Ainsworth maketh him a notable type of Christ, who hath the oil for the lights, because he enlighteneth his Church Joh. 1. 16. Luk. 4. 18, 24, 45. and the anointing oil, because he sanctifieth Joh. 7. 39. 1 Joh. 2-27. and the sweet incense to perfume our prayers, that they may come up acceptably before the Lord, Revel. 8. 3. 1 Tim. 2. 5. and he presenteth his Church as a pure meat-offering and sacrifice to his father, Ephes, 5. 26, 27. 1 Cor. 5. 7. And as it is further added, that Eleazar should have the oversight of the sanctuary, and of all the things and vessels therein; so our Lord Jesus is the great overseer of his whole Church, and ministers to the worlds end, Math. 28. 20. Revel. 1. 13. 2. 1, 2.

Cut ye not off the tribe of the families of the Kohathites, but thus do unto them &c. Here the charge is again inculcated of the Levites not comng in to see the holy things, of which Aaron and his sons had the charge, both diligently to do their office in covering them and making them ready for the carriage and directing them in their several offices to avoid confusion, because otherwise there would be danger of being cut off by the hand of the Lord, either some or all of the Kohathites. And it is said, cut them not off, to imply that if through their default they erred in doing their offices about these most holy things, the Priests set to direct them should be the cause thereof, and of their destruction, that they might be the more careful to give directions unto them, and to keep them each man to his office; upon this Maimonides saith, the Levites were to be warned not to do one another's work, the singers the porters work, or the porters the singers, for if a Levite did the Priests service or employed himself in a work, that was not his own, he was in danger to be [Note] cut off by the hand of God. This straight charge of not coming in or seeing served to intimate the great difference betwixt God and us by sin; so that without a mediator we may not approach unto him. Touching the prohibiting of the Kohathites to see, hereby it was implied, that it should be much more unlawful for others, as the men of Bethshemesh found it to their cost, 50000. being cut off for this thing, although Josephus hath but 70. Oleaster saith here, it is strange, that they are bidden not to cut off the Kohathites, for if by their negligence, they came nigh, or faulted, one would think, that they rather viz. the Priests should have been punished. But both he that sinneth, and the watchman through whose negligence, are dangered, as Ezech. 3. 17. Rupertus applieth this not unfitly to Bishops admitting the unworthy to holy orders that so they may come to handle the most holy things, they expose them thus to the danger of perdition. [Note]

Take also the sum of the sons of Gershon &c. From hence to verse. 28. the charge of the sons of Gershon, is set forth, viz. to carry the curtains and cover, and cords of the Tabernacle, and Ithamar, the second son of Aaron is placed over them, as also over the Merarites. What curtains and coverings belonged to the tabernacle, see before Exod, 26. In that the Gershonites are appointed to carry only soft things, Rickelius saith, that by them such are set forth, as endeavor indeed to keep the commandments, but the hard things of counsel they will not meddle with in favor of their bodies, lest they be put to endure over-much. By the Merarites carrying the boards, &c. such as by an indiscreet zeal toil themselves in enduring any hardship, but are not so intent to the reformation of their hearts, and to inward devotion; by the Kohathites also carrying the Ark but covered, he understandeth those religious persons, that by faith in Christ's passion bear the Ark of God, but wanting that knowledge of the Divine attributes by them bearing the table with show-bread, the same religious bearing the Scriptures in their minds, by them bearing the Candlestick, the same following the life and instructions of the Apostles, and having the altar of incense in them, for that they daily offer the sacrifice of praise, and have in their hearts the incense of love. And for Moses and Aaron and the Priests, that might go in and see all the most holy things, the most excellently heroical and divine are set forth by them, so Rickelius. But if by those, that avoid hard things, he understandeth such, as will not enter in a Monastery or Anchorites Cell, they are the wiser; or if such, as will not whip themselves, or wear hair-clothe in way of penance, for who required these things at their hands? Rather because every of these sorts of Levites bear the several burdens appointed unto them, some harder, and some softer, some most holy and precious, and some holy things not so precious; the divers conditions of Ministers are set forth hereby, some meeting with more hardship then others, in the execution of their ministerial functions; and some, who although they being holy and good things for the setting up of the Sanctuary, yet not so excellent as others, as is touched 1 Cor. 3. 12. that all may be content with the task assigned unto them, and be accepted of faithfully laboring according to their gifts, although not so excellent.

From Vers. 29. to 33. the charge of the Merarites is set forth, which was to carry the boards, the bars, the pillars and sockets, &c. Here singularly it is added, by name ye shall reckon the instruments of the charge of their burden, because there were many of these and not of such special account; lest any of them should be forgotten, they are appointed to be delivered by name, to show the singular care, that the Lord hath of his Church, and of every member thereof, that not one of them may be lost, to which effect he speaketh, Joh. 10. 3. he calleth his own sheep by name. How many the boards and pillars, &c. were. see before, Exod. 26. 27. with all their instruments, and with all their service: the vulgar Latin, with all their vessels and stuff; and by vessels, Tostatus understandeth the cords and pins; by stuff, the boards and pillars. But it is, with all their instruments and services. These words in general serving to set forth all the things before mentioned.

From Verse 34. to the end of the Chapter, is nothing else but the execution of the thing given before in charge, viz. the numbering of these three houses, and the summing up of them. Of the Kohathites, 2750. Of the Gershonites, 2630. Of the Merarites, 3200. together, 8580. wherein is to be noted, that the Merarites, who were fewest, being counted from a month old and upward, were most, when the able men only were counted, as their burdens were greatest, and they had also four waggons and eight oxen given unto them for their carriages, whereas none else had any but the Gershonites two, and four oxen. Thus God provideth, [Note.] where he imposeth an hard task for the enabling of his servants to perform it, as David being appointed to war, had extraordinary strength and courage, and Champions in his Army, 1 Chron. 11. 12. whereas more words may seem to be used in these numbrings, then are necessary, this was to move to the more reverent and due regard to the very numbrings of the Levites, who were nearest to the Lord, as intimating the special account that they were in with him. And therefore Tostatus noteth, that whereas they of other Tribes were but once numbered from 20. and upward, these were numbered four times, 1. from a month upward. 2 from 30. to 50. 3 from 25. to 50. 4 from 50. to the end of their lives.

CHAP. V.

COmmand the children of Israel, that they put out of the Camp every leper, and everyone that hath an issue, or is unclean by the dead. Levite. 13. 46. It was appointed, that the leper should dwell without the Camp. And touching issues in men or women it is concluded, that the unclean shall be separated from the clean, Levite. 15. 31. of touching the dead and the uncleanness thereby, the Law followeth, Chap. 19. 11. viz, of touching the dead body of a man, which is here meant, for the word 〈 in non-Latin alphabet 〉 , is here used for the dead, which properly signifieth a soul, and is commonly put for a carcass of a man, Numb. 6. 6. Levite. 21. 1. He that toucheth the dead body of a man shall be unclean seven days. For touching other dead things one was unclean but till the even, and therefore was not to be put out of the Camp for this uncleanness. For the putting of unclean persons out of the camp, as it was in other places ordained, that they should dwell apart out of the camp or army, so here that decree is now appointed to be put in execution, the army being mustered and set in order.

Touching the Camp here spoken of, R. Solomon, and after him Lyranus say, that there were three Camps. 1. Of the Sanctuary, called the Camp of the Lord, 2 Chron. 31. 2. The camp of the Levites, Numb. 3. 3. The camp of the other Tribes, Numb. 2. and out of all these camps the lepers were cast, because most unclean, such as had an issue, out of two, of the Lord, and of the Levites; but such as had touched the dead only out of the first, and this is followed by Munster, Fonseca, Rickelius, Clarius, &c. But as Oleaster well noteth, here is no such distinction in the text; and therefore it is better to hold, as Cajetan, that they were all cast out of omnem ambitum omnium castrorum. the whole compass of all the Tents, but respectively, as Tostatus hath it under their several banners. And the reason hereof is good, the polluted shall wash his clothes and enter into the tents, that is, the tents, out of which he was before cast out, in which he dwelt, which was not in the Tabernacle, or with the Priests and Levites, unless he were one of them, but in the common tents of the people. For the persons, by whom this separation was made, Comestor saith, it was by the hands of the Priests, but verse. 4. it is plain, that the children of Israel did it. For the mystery hereof, Rabanus by the leprous understandeth the Heretics, by the issue in the flesh the incontinent, through fleshly lusts breaking out, and by those that have touched the dead, such as follow the evil examples of those that are dead in sin.

When a man or woman shall commit any sin or trespass against the Lord, they shall confess their sin, and recompense the trespass, which he hath done with the principal, and add thereto the fifth part, &c.] This is a brief repetition of the Law more largely delivered, Levite. 6. 1, 2, &c. where it appeareth, that it is meant of sins in doing injury, an oath being falsely interposed. And the Hebrews say, that this Law holdeth only for such as confess, not for those that are convicted by witnesses; for unless the guilty confess, they restore not the fifth part, but the principal only, but then no sacrifice is offered, or atonement made for them. And this is a general rule not only for trespasses, whereby damage is done to a neighbor, and an oath is falsely taken, but also for all other sins, if there be no confession, there is no remission, yea though a man satisfieth his neighbor for the wrong done, unless by word of mouth he confesseth it, and turneth away from doing so forever, there is no atonement made for him. And the confession was in this form; O God, I have sinned, I have done perversely, I have trespassed before thee, and have done thus and thus, and loe I repent and am ashamed of my doings, and will never do this thing again. And this Law is here repeated, that this touching confession, which was before wanting, might be added, and in case the party wronged be dead, or hath no kinsman, it might be ordered, to whom restitution should be made.

If the man wronged hath no kinsman, let the trespass be recompensed to the Lord, even to the Priest, &c.] By reason of this order the Hebrews understand by him, that hath done wrong, and cometh to make restitution, a stranger and no Israelite; as if it had been said, but if he be a stranger, to whom the wrong hath been done, and he be dead, and hath no kinsman, because an Israelite can never want a kinsman, for so much as they are all akin one to another, being of one blood. And why to the Priest the recompense should be made for God, they yield this reason. The holy blessed God is the Father of the stranger, and meet to inherit that which is his, therefore it should be given to the son of his house, that is, the Priest; and by the Priest saith Cazkuni, is to be understood the Priest of that Ward, but if a Priest hath done wrong to one that is dead, and hath left no kinsman, restitution must be made to the other Priests, and in no part to him, although in the time of his ward or course.

And here it is provided, that all things belonging to the Lord should be the Priests, so likewise Numb. 18. 8, 9. and Ezech. 44. 30. And herein, saith Ainsworth, the Priests were a type of Christ, to whom the Father hath given all things, Psal. 2. Heb. 1. 2. Theodoret, because in speaking of the sin, for which satisfaction must be made, it is said, any sin, that men commit, understandeth hereby lighter sins, into which we are apt daily to fall: but Augustine better understandeth those sins, that may be recompensed with money, because otherwise such a satisfaction should not have been prescribed. Yet it is true, that was said before, generally all sins, that we remember, that we have committed, must be humbly confessed, and we must break off from them, or else there will be no remission for us, Prov. 28. 13. Joh 33. 27, 28.

If any man's wife go aside and commit a trespass against him &c.] It is hard to show any coherence betwixt this law of jealousy, and that before going, of giving the things belonging to the Lord to the Priest. Yet Ibn Ezra, and Rabbi Solomon say, that it is a just punishment of God upon those, that deal deceitfully with the Priest, and give him not his dues, but secretly wrong him herein, that they should be wronged in their wives secret adultery with other men, and therefore to intimate, that when they deal falsely about the holy things of the Lord, they shall be in danger of being dealt falsely withal by their wives, so that they shall be forced to come with confusion before the Priest, this law cometh next after the other. Lyranus and Tostatus, the Lord having before provided for the public tranquility in restitutions making for wrongs; now provideth for the tranquility of families, in setting down an order to compose differences in the case of jealousy, and this coherence seemeth the best of these two, and yet there is a better, viz. the Lord having taken order for the purging of his Congregation from uncleannesses, in the beginning of this Chapter, and then for the expiation of sins confessed; now setteth down an order in the case of sin concealed betwixt the wife and the husband.

In describing this sin, he saith, and she hath hid herself and is defiled, that is, if she hath been in secret with another man, whereby just occasion of suspicion was given, but she cunningly hideth it, as the whorish woman, Prov. 30. 20. Thus Maimonides in explaining this Law of jealousy, saith, when a man hath given his wife warning before two witnesses not to be in secret with such a man, if after this she be in secret with him so long, as that she might be defiled, it is unlawful for him from thence forward to company with her, until such time as she hath been brought to this trial, and if there be no jealousy water, of which it is here afterwards spoken, he may never company with her anymore, but put her away without a dowry. But no woman is brought to this trial, unless there be two witnesses of her being in secret with the man forbidden her by her husband, if upon his own seeing he putteth her away therefore, he must give her a bill of dowry. If a man giveth his wife no warning before witnesses, or saith only, speak not with such a man, although she be in secret with him so long, that she might be defiled, she is not to be brought to this trial, but only in case that before witnesses she hath been warned not to be in secret with him, and there be witnesses, that she was so long with him. and there be no witness against her. This is added, because if she be convicted of adultery by two witnesses, she is not to be tried, but stoned to death. If there be but one witness, saith Solom. Jarchi, she is put away untryed without a dowry; if one witnesseth against her, and another or two for her, that she was not defiled, then she cometh to this trial.

He shall bring his wife to the Priest and bring an offering for her, the tenth part of an Ephah of barley meal, he shall not put oil upon it, &c. This offering was not to expiate her sin yet hidden, but to make a memorial thereof before the Lord, to whose judgment she was by this offering bringing committed. And barley meal, not wheat is appointed to be brought, saith Sol. Jarchi, because barley was the food of beasts, and she was now called in question for doing like a beast, no oil was put to, because grace figured by oil was wanting in her action, nor frankincense, because such actions have no sweet, but a stinking smell before God. For the manner of the jealous husbands bringing his wife to this trial before the Priest, the Rabbins say, it was thus. He first acquainted the Magistrates of his City with his suspicion, and brought his witnesses, with whom when they had talked, and found cause of suspicion, they sent the man and his wife away to Jerusalem to be tried, appointing two men to accompany him, and to see, that he lie not with his wife, till she hath drunk of the water. Being come to Jerusalem, the woman is brought and set in the midst of the great Synedrion in the Sanctuary, who terrify her, and urge her to confess without drinking, whereupon if she confesseth herself to have been defiled, she is put from her husband without a dowry, if not, but she standeth upon her justification, she was brought to the east gate of the court right over against the most holy place, and there being unveiled, and all ornaments and good apparel being taken from her, and many women being called together to see, that they might fear to do after her lewdness, as is said, Ezech. 23. 48. the Priest adjured her, as verse. 19. It is a meat-offering of jealousies. Here because it is said jealousies in the plural number, Maimonides noteth, that if she be suspected not only for one, but for many men, yet one offering of jealousies only is brought.

Then the Priest shall make her stand before the Lord, and he shall take holy water in an earthen vessel, and dust of the floor in the Tabernacle, &c.] By his making her to stand, Cazkuni understandeth his leaving of her without, till he went into the Tabernacle for some dust to be put upon the holy water, but when she was set in the place of trial before the sanctuary, she is said to have been made to stand before the Lord, whose the judgment was, and not man's. Lorinus relating out of the Hebrews the order of proceeding with the suspected wife, saith, first her husband brought her before the Judges together with his witnesses, professing, that he would carry her to Jerusalem to be tried according to the law, coming thither she was admonished to confess her sin, into which also famous persons had fallen as Reuben, Ammon and Tamar. If hereupon she confessed, she went away from her husband without a dowry, but if not, she was led about the Court from place to place, even to the wearying of her, and if she still denied it, her ornaments were taken off, and black weeds put on, and the tying of her hair was undone, that it might be shed abroad, then the Priest adjured her, and wrote her name in parchment, and the words of the adjuration, casting the parchment into an earthen vessel, which was new, putting in water out of the laver, and wormwood and other bitter things. Then he razed out the woman's name, and bad her drink the water, which being done, if she were guilty, her face waxed pale, her eyes started out, her belly swelled, and her thigh fell, and she died, and the adulterer being judged by God in all things like unto her died the same hour. But if she were innocent, she was healed of whatsoever disease she had, and if she had had hard travail in bringing forth before, now she had easy; and Tostatus addeth, that they said, she conceived one child without seed after this, wherein he opposeth them as fabulous, as he justly might: but for her conceiving, the text is plain, verse. 28. yet I doubt not, but the Lord would have us to understand by her husband, who should now take her home to him again, and not merely by virtue in the water causing conception, for to conceive without the knowledge of man, was peculiar to the blessed Virgin Mary only.

But if the Hebrews believe conceptions of women without man, it is a marvel that they should be so hard of belief touching the conception of the Virgin Mary. Josephus saith, that the name of God was written in a parchment and blotted out again, but amongst the affirmative precepts of the Hebrews, praecepto 56. her name was written, and the words of the curse as was said before. Philo touching the new earthen vessel, into which the water was put, saith, that the inquiry of the truth was noted hereby, and that the woman suspected should wish death, if she were guilty, and water and dust were put into this vessel, to intimate, that the water and the earth, from whence all generations are, were witnesses in this matter. The holy water here appointed to be taken, was that of the laver, Exod. 30. 18. as the Hebrews generally hold, and the Cald. therefore rendereth it, water, of the laver; but the Sept. living water: the quantity is not set down, but the Hebrews say, it was half a log, or sextary, that is three quarters of a pint. Calvin maketh a quaere, whether this holy water were not that, Numb. 19. but then this use of it should have been set down there. The earthen vessel, wherein, saith Maimonides, must be one never used before, and in such a vessel water was given her, because it was supposed, that she had drunk wine with her adulterer in bowles before. Upon this dust was put, not first the dust, and then water, for that was unlawful, but the dust must be to be seen upon the top of the water, and dust is put in for her to drink, as a base thing and the cursed Serpents food, to show, that if she were guilty, she should be cursed with him for hearkening to his temptation, but it was dust of the Sanctuary to strike into her the terror of judgment from the Lord, who dwelt in that sanctuary; or else dust was put in detestation of the crime, as Calvin hath it.

And the Priest shall set the woman before the Lord, and uncover her head. &c. Of his setting of her before the Lord it was spoken once before, verse. 16. and because it is here spoken of again, Maimonides noteth, that after her first setting and urging to confess, she was led about to weary her, to see if by this means she might be brought to confess, and then she was set before the Lord again, and one of the Priests rent her garments down to the heart, and uncovered her hair, and untied the locks of her head, which things were done to show her sorrowful case, because to uncover the head, and to rend the garments, are signs of sorrow. But Calvin better, this uncovering of her was opposed to her former being in secret, because now she should be manifested. Then the jealousy offering must be put into her hands, her holding of that there being a sign of her offering herself to be tried by the Lord, and the Priest must hold the bitter water that causeth the curse in his hands, that she may see it. Bitter water it is called, saith Maimonides, because Wormwood, or some other bitter thing was put to it, so the Hebrews generally; but here is nothing appointed to be put in, but dust of the Sanctuary; so that if the Hebrews put in any other thing, they took that custom up without warrant. This water, though no bitter things were put into it, might well be called bitter for the effect, because nothing is more bitter, then the sentence of condemnation, because death is bitter, 1 Sam. 15. 32. Eccl. 7. 28. For these words, water that causeth the curse, the Septuag. have, water of conviction, and cursed also.

And the Priest shall charge her by an oath, saying, if no man hath lain with thee, and thou hast not gone aside to uncleanness with another, &c.] The form of the oath is at large set down, Vers. 19, 20, 21, 22. the woman saying amen, amen to all the words of adjuration used by the Priest. Now this oath may not, as the Hebrews note, be given to the woman, whether she lay with any other man before her betroathing or marrying to her husband, or if being once put away, he took her again, in the time of her divorce, but only whilst she lived under him, for in Hebrew it is said, if thou hast not gone aside to uncleanness with another man under thy husband.

The Lord make thee a curse and an oath amongst thy people, &c.] That is, an oath of execration, so that when they call for any curse upon themselves in any case, they shall mention thee, God make me like such a woman whose belly did swell, &c. if I did such a thing. Thus Jerem. 29. 22. of them shall be taken up a curse by all the captivity, saying, the Lord make thee like Zedekiah and like Ahab, &c. Isaiah 65. 15. ye shall leave your name for an oath.

If it demanded, why the suspected wife was brought to her oath more then any other malefactor? Calvin answereth well, the sin of adultery had more opportunities to be committed in secret, and therefore to preserve the marriage bed chaste, and to show, how displeasing impurity in this kind is to the Lord, under whose special patronage the marriage bed is, he would, that there should be a means of trial in case of just suspicion herein. When the Lord doth make thy thigh to rot, and thy belly to swell. In Hebrew it is, thy thigh to fall; but because to fall is put for to die, as 1 Cor. 10. 8. it is rendered to rot, because dead flesh rotteth; and the judgment is denounced upon the thigh, because the place from whence is generation, and children come, is called the thigh, Gen. 46. 26. so that by the falling or rotting of the thigh, the falling of the womb abused to adultery is set forth, and the making of it unfit for generation: and thy belly to swell, the Sept. thy belly to burst. The like effect, say Sol. Jarchi and R. Menahem, had the powder of the golden calf in those, that were guilty of that idolatry, being drunk in water: but this is no better, then other traditions of theirs, seeing if it had been so, some mention would have been made of those that perished by this means.

And the woman shall say, Amen, Amen.] The word Amen, is commonly known to signify verily, or truth; and the Septuag. render it, so be it. The doubling of it was for the exaggeration of the curse, and to show her most earnest desire, that God would make her a curse, if she were guilty, as Nehem. 8. 6. the same doubling is used at the end of a prayer, to show an earnest desire to be heard.

And the Priest shall write these curses in a book, and blot them out with the bitter water.] What this book was, hath been shown before upon verse 15. a piece of white parchment; for the Hebrews called any writing a book, as Deut. 24. 1. 2 Sam. 11. 14. Esa. 39. 1. and hereupon not only these curses, but also the woman's name was written; and about this writing Maimonides noteth, that it must be in parchment, not in any other thing, by day and not by night, after the denouncing of the courses, not before, and with such ink, as might easily be blotted out again. Josephus also saith, that the name of God was written, and immediately blotted out again, as was noted before. The washing off of the curses written into the bitter water, served to show, that if she were guilty, the curse should go down into her belly with the water, and have such effects, as were before said.

The water, that causeth the curse, shall enter into her, and become bitter,] That is, in the effects, bringing bitter pangs and death.

And afterwards shall cause the woman to drink the water] His causing of her to drink the bitter water was spoken of before, verse. 24. but it is to be understood, that the offering brought verse. 25. must first be waved, and a memorial of it burnt, and then the water drunk, as is here explained; and if she be guilty, it shall be turned into bitterness, that is, have bitter and cursed effects in her, causing her thigh to rot, &c. but if she be not defiled, she shall be free, and conceive seed. Of which I have said enough before: but Maimonides addeth, besides all the fore commemorated privileges, that if she used in times past to bring females, thenceforth she should bring males, and touching the woman's drinking of this water, he saith, that she was not forced to it, unless she would; but if she said, although I be guilty, I will not drink, she was put away without a dowry; or if she said, I am not defiled, but refused to drink: but if her husband lay with her before he offered her to the trial, she was put away with a dowry.

Again, some women might not be brought to the trial by drinking, viz. the blind, the lame, the deaf, the dumb, or such as want an hand, or women, that have such husbands, thus Maimonides: but these are additions of the Rabbins. Whereas he further saith, a woman brought once to the trial for such a man, and cleared, if after this she be with him in secret, she may not be brought to drinking again the second time for the same man, but she is unlawful for her husband forever, and is to be put away without a dowry: this tendeth to an allowance of divorcements upon any displeasure, which is the fruit of hardness of heart, as our Savior teacheth. After her clearing touching one man, she may be brought to the trial by drinking for another, but a woman only betrothed may not be brought, except after marriage; for then if her husband will, he may bring her to be tried: but if she standing to be tried, or any other wife, her husband dieth, she is dismissed without trial.

Then shall the man be guiltless from iniquity and this woman shall bear her iniquity] That is, saith Caskuni, the man shall be free for that he doth not suffer his wife to play the whore under him, whereas otherwise by conniving at her sin, he should become guilty of the same. But the Targum Jonathan thus. If that man be free from sins, that woman shall bear her sin, and according to that as Maimonides saith, any man, that hath used unlawful copulation in his days, the curse bringing water doth not try his wife; whereby they seem to infer, that such as live incontinently themselves, cannot bring their wives to this trial. But it is plainly meant, the man shall be guiltless from iniquity, his wife thus perishing through God's just judgment, or being cleared, although he in jealousy brought her to the trial, suspecting upon lawful ground, that she had sinned, For howsoever it falleth out, he went according to the direction of God's Law, not cherishing secretly an hard opinion touching his wife, nor remissly passing over her fault, which he had just occasion to suspect; in either of which cases he should have been guilty; but now having done nothing contrary, but according to God's Law, he shall be guiltless; God will not count this act of his jealously a sin in him, but the woman thus proved an adulteress, shall bear her sin; that is, the punishment thereof, thus also Lyranus and Cajetan. And hence it may be rightly inferred, that a man not seeking to stay the course of sinning in others under him is himself guilty of their sins, because he that proceedeth according to this [Note.] law against his wife, whom he may justly suspect, is affirmed to be guiltless; therefore on the contrary side, he that suffereth evil in appearance without questioning it, is guilty. And if God so severely punished corporal adultery, how much more will he be severe against the spiritull, that is, idolatry and superstition, as Lorinus, a Jesuit himself reasoneth unwittingly, censuring his own idolatrous religion herein! And hitherto of the miraculous means of trying a suspected wife. In imitation of this, there have in divers ages been sundry means devised by the superstitious to try the like, and for trial in many other cases, as by gads of iron made red hot: thus Cunegundis, to the wife of Charles the third, is said to have proved her chastity, by going upon them barefooted; and Tuscia a vestall virgin by carrying water in a seive, and as Q. Claudia by drawing a ship with her girdle, &c.

Theod. Balsamon telleth of a certain Priest, that proved theft, by giving holy bread to the suspected, making a cross upon his head and a cross upon his feet, adding divers prayers and an imprecation, that if he were guilty, his tongue and throat might be tied from swallowing it, and he should grin and make a noise, and have torment without ceasing. Delrius telleth of trials by lots, by oath, by the Eucharist, &c. and others by holy water drunk with these words; Let this water of the Lord become a trial to thee this day through our Lord Jesus Christ, who is a true and just Judge; then the tried kissed the holy Gospel and the Cross▪ And Monomachies also have been much used for trials; as by Gundebaldus King of the Burgundians, anno 509. amongst the Longobards, anno 659. and this trial was offered by Lodovike King of France, to Duke Hugo, anno 948. and hath been used amongst the Germans, French, Spanish, Muscovites and Danes, as Delrius saith. But the trial spoken of in this Chapter, was the only trial appointed by God, and in other cases an oath, according to that petition made by Solomon, 1 King. 8. 32. and therefore other means of trial are to be condemned, as in which there can be no faith to expect a just event, for that they are not of God's, but of heathenish or superstitious man's setting up: And for this cause, both Gregory the great and Honorius the third, forbad the trial of hot irons and waters; and so did Charles the great, and Gratian, and Ino Carnotensis saith, that these trials have been forbidden by many Canons. In the Valentin. Council in France, the trials by Monomachy were most severely prohibited.

For the mystical application of the trial here ordained, Rabanus and Rickelius apply it to the Pastor, and the soul under his charge suspected for heresy. But Rupertus better to the Jewish Synagogue playing the adulteress against God; this they hide by denying it, but being brought before the high Priest Christ, they are made manifest to the world to have provoked the Lord to jealousy, by their opposing and persecuting of the true faith, being uncovered of the divine protection, when they were besieged by the Roman army; and as by the bitter water, so corrupted belly and thigh, as that this Synagogue hath never since been able to bring forth one child unto God, but remaineth miserable and accursed, according to that imprecation of their own once uttered, his blood be upon us and upon our children, as the woman here to the imprecation of the Priest saying, Amen, Amen. For touching her adultery it was prophesied, as a woman hath despised her husband, so the house of Israel hath despised me; and again, thou hast a whores forehead: He also applieth other particulars of the barley offering, and the want of oil and incense hereupon to their holding to the literal sense of the Law, in which there is nothing almost but branne as it were; no mercy or sweet smelling savor, before the Lord, &c. of which the Reader, if he pleaseth may see more in the Author.

CAP. VI.

THe Lord having hitherto provided for the purging of the camp in respect of necessary purgings from uncleannesses, now provideth for voluntary ways of more exact holiness in some, even so many as were stirred up by his singular grace to vow the life of Nazarites. When either man or woman shall separate themselves to vow the vow of a Nazarite, &c. The word 〈 in non-Latin alphabet 〉 a Nazarite signifieth one separated, and therefore to vow the vow of a Nazarite was to vow to be separated, from the common sort in a strict holy course of life. If any out of their great devotion to God would do thus; that they might have a warrant for it: this ordinance is made, wherein the rules, by which they were to live, are prescribed, because to undertake any extraordinary course of holy life without warrant from God is rather superstition then devotion. Such as voved and lived according to the vow of Nazarites, were the most excellent amongst the people of God, as being a means of much good unto others when they beheld their abstinence and holiness of life; and therefore they are numbered with the Prophets Amos. 2. 11. and specially lamented when they failed, Lament. 4. 7. And it is not to be doubted, but that Jacob by the spirit of Prophesy pointed at this order, when he spake of Joseph, as separated from his brethren: thus Calvin, who also will have the perfect holiness and extraordinary of Christ pointed at in those of this profession, because they were extraordinarily stirred up as guides and leaders to others herein. Yet Christ was not for this called a Nazarite, because he was of this order, for he drank wine and strong drink; but from the city Nazareth where he dwelt, and from 〈 in non-Latin alphabet 〉 a branch, because he was the branch springing out of the root of Jesse, as is shown more at large in my notes upon Matth. 2. Of Nazarites there were two sorts, some that vowed this vow for their life time, and some for some years or days, only, of the first sort was Samuel, 1 Sam. 1. 11. so vowed by his mother; of the other sort it is here spoken, ver. 4. 5. 13. Samson and John the Baptist were appointed by the Lord from their birth to be Nazarites. A Nazarite, saith Comestor, is as much as holy, flornes, germinans: and it seemeth by that Lament. 4. 7. that their habit was white. By a certain book of the Hebrews called Inchasin the Rechabites spoken of Jerem. 35. and said to be Nazarites perpetual, and the Essees or Hassidaei. 1 Machab. 7. 13. and verily in their holiness and manner of life being led so strictly there was a great similitude betwixt them, but yet they were not the same; for we read not but that they cut their hair, as the Nazarites did not. Touching a vow made by any in this kind: the Hebrews have these rules. 1. He that saith, I will be a Nazirite before I die, is bound to be one out of hand, lest he be prevented by death. 2. He that saith, I will be a Nazirite from the fruit of the Vine only, or only from shaving the head, &c. Is bound to be a Nazirite in all things, because in vowing one he hath vowed to be a Nazirite, and hereby is bound to observe all rites; and this rule seemeth to be the ground of the forealledged tenet of the Hebrews, that the Rachabites and Essees were Nazarites; but being granted to be a true rule, this followeth not, because although they observed some things which the Nazarites did, yet they vowed not to be Nazarites in anything. 3. He that saith, I will be a Nazarite, upon condition that I will drink wine, shave my head, &c. is bound to be a Nazarite in all things, because these conditions are against the law of Nazarites, and so are frustrated hereby, he being tied as if he had put no such conditions at all. 4. He that voweth, when I have a son, I will be a Nazarite, beginneth then to be a Nazarite, as he vowed. 5. Such as vow in ignorance or constraint, are set free again. 6. If a father saith to his child, thou shalt be a Nazarite, and the child be silent, he is a Nazarite; but if he denieth, he is not.

He shall separate himself from wine and strong drink, and shall drink no vinegar of wine or of strong drink neither shall he drink any liquor of grapes, or eat moist grapes, or dried grapes. He shall eat nothing of the vine tree from the kernel to the husk &c.] All these things, saith Calvin, are particularly expressed, to meet with the wicked wiliness of man, who although he refraineth from sinning one way, yet he is ready other ways to fall into the same [Note.] more covertly. And wine and strong drink are chiefly forbidden to the Nazarites, to show that the sober use of these is chiefly required to Christian temperance. By strong drink here Maimonides understandeth only that which is made with the mixture of wine, affirming, that the Nazarite might drink strong drink made of Dates, or some other thing; but this a presumptuous Rabbinical tradition, and so is that of his, that the Nazarite might drink a little wine mingled with honey, so that it had no taste of the wine, and that the juice of the leaves was lawful. But whatsoever cometh of the vine is altogether prohibited, Judge. 13. 14. And as the foresaid Rabbi is too loose, where God hath commanded strictness, so he is too strict wherein God is not strict, viz. that a Nazarite might not come near a vineyard, as he saith, their wise men taught, nor be in the company of them that drink wine, but far away, because so a stumbling block should be laid before him. Indeed so far forth as hereby he may be tempted to break his vow, it was good to keep afar off, but if he were in such places at sometimes, it was no sin in him, because not forbidden of God.

The Tatian Heretics and Encratites, saith Jerome, grounding upon this Law, held the drinking of wine to be unlawful, and the Catharists, although they ate grapes, yet would drink no wine, saying, that it was gall, and the beginning of darkness, so Philaster, and the Tatians abhorred from the fruit of the vine, because the vine sprung, said they, from Satan and the earth; so Augustine: but these were vain and groundless practices and imaginations, and a reviving of the ceremonial law abolished under the Gospel. The word rendered strong drink, is 〈 in non-Latin alphabet 〉 from whence is Sicera in Latin, and 〈 in non-Latin alphabet 〉 in Greek, it signifieth, as Jerome hath it, whatsoever may inebriate, and Aquila saith any liquor made of barley, pulse, the juice of fruit, or palms is meant hereby, or made of any other thing. Pliny telleth of waters, which inebriate as well as wine; and that in the Island of Andrum in the Temple Liberi patris, there is a Fountain which yearly runneth with water of the taste of wine, upon the fifth day of January.

And another story like unto this Epiphanius telleth, that in Cybele a City of Caria, there is a Fountain, the water whereof is at the same time likewise turned; and in Gerasa a Fountain of Abraham, of which he and others tasted, and this day was the day, before that it is held, that Christ turned water into wine.

Touching vinegar of wine, this Pliny saith, hath been used to be drunk either alone or with water, and Plutarch saith, that Cato drank it with water: and Epamihondas likewise, and amongst the ancients, as Lorinus hath it out of the jurisconsulti, it was used instead of wine. But the vinegar of wine or strong drink did not inebriate, as neither did the liquor of grapes here next spoken of, viz. the liquor pressed out after the first pressing, water being put to the grapes to wash out all the virtue remaining, nor was there danger in the grapes, kernels or husks, but only because by using these happily they might be induced to taste of the wine, to prevent this they are all interdicted. Rabanus applieth this law touching the Nazarites to such as vow continency, and abstinence, that is, to those of a Monastical profession, of whom the Nazarites were a type. For as they must abstain from wine, so these from luxury and intemperance set forth hereby, and as they must abstain from strong drink, so these from the divers pleasures of the flesh well set forth by strong drink, because it is made of divers things: again, as vinegar is forbidden these, and grapes of all sorts, so the falling back into old vices after a profession of holiness begun, and to seek glory amongst men by their abstinence is forbidden to the religious; thus also Beda and Isidor. Godefridus Tilmanus also agreeth in many things, but by drinking wine, he understandeth living in open sins; by strong drink, the dissembling of holiness; by moist grapes, new sins; by dried, an affecting of paleness in the face to get glory amongst men.

Jerome saith, that in forbidding wine, worldly cares are forbidden, which overwhelm the mind, as wine, and the perverting of the holy Scriptures, in strong drink the abuse of human learning. But whereas these things are altogether applied to Monastical Votaries, the truth is, that they cannot so well be alluded to herein, because the Nazarites might be married persons, and live in the married estate, but these votaries not, they were not prohibited any meats, but drinks; these, as Calvin noteth, are licentious for drinking wine and strong drink, and place all their abstinence in that from meats: lastly, no razor came upon the Nazarites head, but these have shaven crowns. Wherefore they were no more figured out, I mean, the religious votaries amongst the Papists at this day, then light figureth out darkness, or true religion superstition, for they are a number of rash superstitious vowers of that, which is not in their power. The particulars yet pointed at in the wine, strong drink, &c. here forbidden I willingly embrace, for the mortification of all those, whom God hath singularly chosen, and their renouncing of all sinful pleasures, and abstaining from the very appearance of evil, and all occasions thereof may well be conceived to have been set forth by the rules given to this singular sort of people amongst the Jews, and to be such must everyone, that would approve himself God's elect, aspire.

All the days of the vow of his separation there shall no razor come upon his head, &c] That is, he shall not cut his hair either with razor or sizers. How many should be the days of Nazariteship the Lord hath not determined, but the Hebrews say 30 days at the least, so that if any man voweth to be a Nazarite without setting the time, how long, or setteth a shorter time, he is to continue his vow 30 days, because this is the common time of a Nazariteship. But if he setteth more days or years, he is to continue so long, as he setteth. In like manner he that saith, I will be a Nazarite all the days of my life, is to be one during life, but then at every years end he may poll his head, and bring the offering here appointed, and they make Absalom an example herein, who they say, was a Nazarite, and he polled his head once every year, but Sampson they will have to be no right Nazarite, because he vowed not, and although he polled not his head, nor drank wine, yet he might come at the dead, but these things, they confess, they had by tradition, which of what account they are, we may see, Matth. 15. Lorinus saith, that amongst the negative precepts of the Jews, the Nazarite was forbidden to kembe his head, lest any hairs thereof should fall off, but this was superstitious. The days of a Nazariteship doubtless were so many as the Nazarite pleased to vow and no more; for as they were at liberty to vow, or not to vow, so were they at liberty for the time, seeing no number of days is set by the Lord.

One relateth, that it was of old amongst the heathen counted an effeminate thing to cut the hair of head or beard, and when they did cut, as when they came to man's estate, to consecrate it to some god, or when they returned safe from a far country, to a god or to a river, which was to them as a god; but herein it is probable, that they superstitiously imitated the Nazarites of the Jews. Of Paul's shearing his head by vow in Cenchrea, see Act. 18. 18. and of divers others, Act. 21. 24. touching which see the notes there. For the reason of this ceremony. The hair of the head saith Rabanus, setteth forth the thoughts in the head, we being hereby admonished not to harbor malice or deceit, lest our heads be hereby defiled; and therefore we must have holy meditations in our minds all our days; as the Nazarite must not cut his hair all the days of his separation. Origen and after him Cyril of Alexandria by the hairs of the head understand good thoughts, like sprouts and fruit of an holy mind, and such also are good speeches and actions, these must always be nourished and never shaven or cut off; and shaving the hair setting these forth is forbidden, because such shaving is a sign of mourning, and so of a lamentable and miserable estate, such as the state of the godly is not, but of the foolish, wicked and idolatrous: So Ambrose speaking of Samson's hair, saith, the hair not cut was a sign of divine virtue, faith and religion. But if it be demanded, how that which followeth shall then be applied of cutting the hair at the end of the Nazariteship, and burning it under the altar? Cyril Alexand. saith, that hereby was set forth the putting away of old things, when the new law of the Gospel was come, the abolishing of ceremonies, and the putting of them all under the Altar; as it were by the fire thereof to be consumed, that they might never come into use again. Gregory, who by the hairs of the head contrary to all, that yet hath been said, understandeth vices which grow in those, that profess continency by presumptuous th • •• ghts, will have the cutting of the hair in the end to design the perfection, that the religious in the end attain unto, when as all vices being put away they are altogether inflamed with the love of God. But this seemeth not to be so apt an application, because then what shall be said of those that are Nazarites all their life time, and so never shave their hair? The former therefore is better, perseverance in holiness to the end is by the Nazarites not cutting his hair set forth, and the keeping of a man's self always undefiled; because when the Nazarite is polluted any way he must cut his hair and bring his offerings, and then begin his time again. v. 9. 10. intimating that the pollution by sin was the the thing here pointed at, from which we must always keep ourselves free; and if we cannot but are by any means polluted, we must renew our resolutions against sin from thence forward, and be more watchful over our ways for all time to come. And for the cutting of the hair at the end of the Nazariteship Cyrils allegory is good; the abolishing of the ceremonies of the Mosaical Law, when the time of their ending was come is aptly set forth. For now old things are past and all are become new. Ainsworth besides this of keeping a man's self undefiled, saith, or by the not cutting of the hair the Nazarites subjection to the Lord was designed to be in a special manner under him for their further sanctification, as the woman's long hair is a sign of her subjection to her husband; but I rest in the first.

All the days of his separation he shall come at no dead body, &c.] of being polluted by the dead; see before Levite. 21. and how a dead soul is put by an Hebraism for a dead body, as here. The Nazarite might not by mourning, or touching, or coming near any dead body defile himself, although it were his father or mother; how many ways, and how much the dead polluted; see Numb. 19. 11. 12. &c. Death came by sin, and therefore a dead bodies polluting might well set forth the polluting of the dead works of sin. The reason, why a Nazarite might not come at the dead, was, because the consecration of his god is upon his head. Hebr. 〈 in non-Latin alphabet 〉 the crown of his god, as the Cald. rendereth it; the Septuag. the vow of his god; but Levite. 21. 12. it is put for a crown; the high Priest is said to have the crown of anointing upon his head, and the Nazarite here the crown of his god, and the high priest might not therefore come at the dead, whether father or mother, verse. 10, 11. no more might the Nazarite, and for drinking wine it is forbidden to the high Priest, Levite. 10. 9. and here to the Nazarite, so that the Hebrews observation is good, that the Nazarite was as a priest for holiness, during his time, yea as the high priest; so that he may well be held to have been a type of Christ, as the high priest.

Touching the not shaving the hair, and not coming nigh the dead, Maimonides noteth well, that if a Nazarite prove a leper, notwithstanding this prohibition, he must be shaven, if he be healed in the time of his Nazariteship, because it is commanded Levite. 14. 8. and a negative precept must always give place to an affirmative; and if being upon the way he findeth a dead body, and there is none to bury him, he may pollute himself by burying him, and if two Nazarites be together, one having vowed for 30 days, and the other for 100 days, he that hath vowed for the least time, shall bury him. See the like before for the high Priest, Levite. 21. 13.

What the not coming at the dead signifieth hath been said before, viz. the fleeing of defilement by the dead works of sin, and to show this in all that are devoted to God, is this prohibition, whereas it followeth,

If a man dieth suddenly by him, and he be defiled, he shall shave his head the seventh day, and upon the eighth bring two turtles, and two young pigeons, &c. Rabanus saith, if a man hath defiled himself by sin, the shaving here prescribed mystically taught, that he should shave away forthwith out of his mind all sinful pleasures, cleansing and purging himself by true repentance, then he must offer the turtles of chastity, and the pigeons of innocence of life, and the lamb of meekness, and so he shall come to the eighth day of heavenly beatitude through the mediation of the high Priest Christ. This Law of shaving in case that a Nazarite is made unclean by casualty, that he may again be cleansed, is like to that of cleansing the leprous, Levite. 14. and the offering is the same with the offerings for uncleanness by issues, Levite. 15. 14. and the times are the same; only here a lamb is more offered then there. This shaving was not tied to the door of the Tabernacle, as at the end of his time, neither is his hair appointed to be burnt; but these things are here left untouched: but Maimonides saith, this hair was to be buried. He also noteth, that besides shaving he must wash upon the seventh day, and before this upon the third day be sprinkled with water, and the seventh being ended, at even, which was the beginning of the eight, to bring his offering, according to Numb. 19. 12, 19. And because the Nazarite is not appointed in any other case, but only for being defiled by the dead to begin again, and to shave his head, and bring an offering, he saith, that if he hath drunk wine or cut off any lock of his head, wherein he hath erred from these rules, he is not for this to bring an offering or to begin again, but he must abide in his Nazariteship 30 days longer for cutting his hair, that his locks may grow again, the time, whilst they are off, not being counted any part of his time vowed to this order. And in like manner he saith, if he hath a running issue, or any other uncleanness during the time of his Nazariteship, yet the reckoning of his days goeth on all the time of such uncleanness. In that the Nazarite is said to be defiled by the dead dying suddenly [Note.] by him, which he could not avoid; Ainsworth well noteth, that eyen the least sin defileth the soul.

Again, in that by one such casualty upon the sudden, many days purity are nullified, we may see, how dangerous it is to turn from the righteousness wherein we have begun; he that at any time doth so, all his former righteousness shall not be remembered, &c. Again, in that a sacrifice must be brought to cleanse, and after this the Nazarite must begin his time of strictness again; note, both that all cleansing is by the blood of Christ; and we are not hereby cleansed to live again licentiously in sin, but to begin a new course of holy living, having virtue from this cleansing so to do all our days.

This is the Law of the Nazarite, when the days of his Nazariteship are fulfilled, he shall be brought to the door of the Tabernacle, &c.] For these words, he shall be brought, Hebr. is, he shall bring it, or him, for the word is 〈 in non-Latin alphabet 〉 : The Sept. and Junius have it, he shall bring it, that is, the offering, as is further explained, verse. 14. But Sol. Jarchi, he shall bring himself. Lyranus, the Priest shall bring him; Oleaster, the Synagogue shall bring him. That of bringing himself is followed by Vatablus, Pagninus, Munster, &c. But it seemeth to me to sound best, he shall bring this, that is, the offering mentioned verse. 24. But Act. 21. 26. where Paul is said to have entered the Temple, till an offering should be made, seemeth to favor that of Sol. Jarchi. The offerings to be brought now by the Nazarite, were an he lamb of the first year, an ewe lamb, and a ram; the one for a burnt-offering, offering, the other for a sin-offering, and the third for a peace-offering; and together with this a basket of unleavened bread, &c. Our new translation, for one ram, hath one lamb; but it is 〈 in non-Latin alphabet 〉 , which properly signifieth a ram: of the manner of offering these, see before, Lev. 1. c. 3. c. 4. Touching the unleavened bread of fine flower made into cakes, mingled with oil, and wafers anointed with oil, Maimonides saith, that the quantity was 6 tenth deals of flower, which was made into ten cakes, and ten wafers; of the manner see before, Levite. 7. 12. and besides all these, he must bring their meat-offering and drink-offerings; for to every sacrifice a meat-offering and drink-offering must be added, as was shown before, Levite. 2. and is shown after, Numb. 28. so that the Nazarites meat-offering was first extraordinary, and then ordinary meat-offerings and drink-offerings. And all these sacrifices the priest must offer, and his meat-offerings, &c. These things being done, the Nazarite must shave his head at the door of the Tabernacle, and taking his hair put it in the fire under the sacrifice of peace-offerings. Whereas it is said, at the door, Maimonides noteth, if it were done afterwards, when the Temple was built, in the City, it would serve, but the door of the Tabernacle must then be open, and before the door he might not shave, for that were a contempt, but at the door. The usual place to shave in, he saith, was in the women's court in the Nazarites chamber, which was there in the South east corner, and in shaving he must not leave two hairs, for if he did, his shaving was frustrate, and the must continue yet 30 days more and then shave again. But herein, I take it, the the Hebrews were over-curious, as in many observations more, the naming whereof I therefore omit.

And the Priest shall take the sodden shoulder of the ram, and one unleavened cake▪ and one wafer, and put them upon the hands of the Nazarite, &c.] When the beast to be sacrificed for a peace-offering was killed and flea'd, and the fat taken off to be burnt upon the altar; whilst that was burning, the parts were boiled at the door of the tabernacle, as we may gather from Levite. 8. 31. 1 Sam. 2. 14, 15. Now from amongst these boiled parts a shoulder was taken out to be waved, as it followeth verse. 20. and then the Priest had it for his own. What shoulder this was it is not said, but because the shoulder thus taken is said together with the wave breast and heave shoulder to be the Priests, and the heave shoulder was the right, Levite. 7. 32. it is plain that this was the left. Wherefore Lorinus standing for the right shoulder was in an error.

Maimonides speaking hereof saith, that the ram being cut in pieces, the breast and the shoulder were put apart for the Priest, and the rest sodden in the women's court, from amongst which the shoulder being taken out was with one cake and one wafer, together with the breast and heave shoulder put upon the hands of the Nazarite, then the Priest putting his hands under waved them, &c. all which tendeth to confirm the same. So that the Priests share from the Nazarites peace-offering was more by one shoulder, then from any other, showing that their thankfulness must be greater for grace given them to perform their vows, so Ainsworth. For the reason of all these offerings and rites, from verse. 13. hitherto, Cazkuni saith, that three sacrifices were brought to loose him from three prohibitions, whereby he was tied before, viz. against wine, cutting his hair, and coming at the dead. But an holocaust being to the honor of God, and a peace-offering for thanksgiving, and a sin-offering for sin, it may better be conceived that all these were prescribed him, that he might show himself thankful for the grace given him to keep this his vow, and yet acknowledge his imperfections and failings, desiring, that they might be expiated: whereby, as Cyril hath it, may be gathered, that the life even of the most holy Nazarites was not altogether unblameable, but needed purgation, (therefore a female lamb the more imperfect sex was brought for a sin-offering) this being a privilege only of Emmanuel to have nothing in him worthy of blame. So that by works there can be no justification, as Gal. 2. 15. the most holy, that know nothing by themselves, yet have sins cleaving to them, and are not hereby justified. Again, he brought his basket of unleavened cakes, to set forth a single and sincere life, the Priest bringing them before the Lord set forth Christ, in whom alone all our devotions are accepted, both praises and prayers for the pardon of sin, and our sincere endeavors to lead an holy and pure life. Thus Cyril, who also goeth through the rest of the rights, applying them allegorically; but because I think them not so apt or useful, I pass them over. His shaving off his hair at the door of the tabernacle, and burning it under his sacrifice of peace, was to acknowledge that all his holiness, whereof his hair was a sign, came from God, and therefore he gave him all the praise thereof. Rupertus hereby understandeth Christ calling himself the door, purging away the hairs, that is, the sins of the Israelites, when in the end they shall be converted. But the hairs here not being cut off, as before to purge from pollution, this can be no apt application. If any man be not satisfied yet with the former, hereby either may be set forth the taking of that quite away from us, which is capable of pollution by sin; for as the Nazarites hair was at the end of the time of his vow shaven quite off and consumed in the fire, so in the end of every godly man's life that nature shall be taken away, (when he is at the door of the Tabernacle of the most high) which is capable of sin; for that which is natural shall cease, and that under a peace-offering, for he shall depart in peace and comfort, in respect of his hope of the future change into spiritual and glorious. After this the sodden shoulder and cake and wafer being waved before the Lord, he may drink wine; this shown, that finally our offerings that we have made unto God by doing good shall come in remembrance, and we shall have joy in the Kingdom of heaven, for the sorrows and afflictions endured here.

And therefore although it were meant, that he should be at liberty for shaving, when he would, and for coming at the dead also, yet these are not mentioned, but only, that he might drink wine, one of the three, wherein he was before bound, the rest being under it understood; whereas verse 20, it is thus concluded: and after that he may drink wine; Maimonides noteth, that even when the time of his nazariteship is expired, it is unlawful for him to drink wine &c: til the shaving and offering here prescribed be made, because, till this, he is bound in all things, as a Nazarite.

This is the law of the Nazarite, &c. besides that, which his hand shall get. Here is the conclusion of this law touching the Nazarite, being added to make the deeper impression, as at the end of other ordinances, Levite. 7. 37. Numb. 5. 29. the like is done.

Besides that, which his hand shall get.] That is, the oblations before mentioned must be brought by every Nazarite, and if any that are of ability, shall voluntarily vow more, that must at the same time be brought also. Touching this phrase, which his hand shall get, the meaning is, which he hath, or possesseth, as it is used before, Levite. 5. 7, 11.

Speak to Aaron and to his son, saying, On this wise ye shall bless the children of Israel: the Lord bless thee and keep thee, the Lord make his face to shine upon thee, &c.] After divers ordinances and laws, here the Priests are taught to bless the people, to intimate, that such as hear the will of God and do it, shall be blessed in the deed: of Aaron's, and Moses his blessing of the people, we read before, Levite. 9. 22, 23. but of the form of words to be used in blessing, not till now. Yet Tostatus thinketh, that this form was then used; but how this could be, I cannot see, forsomuch as this form of blessing is here first taught, unless we shall say, that God by his Spirit guided them thus to bless in his name, and now, that all the Priests from generation to generation might have a rule to go by in blessing, the same was expressly taught, and set down.

For the manner of the Priests blessing after this institution, Maimonides saith, it was thus: The Priests went up to the bank or stage after the morning service ended, and there lifting up their hands above their heads, all but the high Priest, (for he might not lift up his hands higher then the golden plate upon his head; of which, see Exod. 28. 36.) they spread their fingers, and then one read these three Verses, the people answering at the end of them. Blessed be the Lord God, the God of Israel forever and ever; and the Priest, that read pronounced the name of the Lord by these four letters 〈 in non-Latin alphabet 〉 , yet in other places, saving in Synagogues, it might not be so pronounced; but by this word Adonai.

The number of Priests lifting up their hands together are ten, if in any Synagogue there be no Priest, but a Minister, he lifting up his hands to bless saith: Our God, and the God of our fathers bless us with the threefold blessing written by Moses his servant, which was pronounced out of the mouth of Aaron and his sons, the Priests, as it is said, the Lord bless thee and keep thee, &c. And the blessing here written was by the Priests pronounced in the morning, after the sacrifice then offered, but not after the evening sacrifice. And this word thus, he saith, did imply both standing, lifting up of the hands in the holy tongue, with an high voice, and their faces being to the faces of the people.

In this blessing the Lord is named three times, verse. 24, 25, 26.. and R. Menahem noteth, that it is every time written with a different accent, implying plying a mystery. And what other mystery can this be, but that of the Trinity of Persons in one Deity? so Procopius, Cyril Alex. Rabanus, &c. The Lord then first named here is God the Father, the second God the Son, and the third God the holy Ghost; and therefore it is to be held, that this form is the ground of the blessings mentioned in the New Testament, as 2 Cor. 13. 14. Rev. 1. 4, 5. wherein the harmony between the two Testaments seemeth to be admirable for the confounding of the malicious Jews, who abhor from the doctrine of the Trinity: And Galatinus saith, that the Priests of old pronounced this blessing, holding up three fingers of both their hands, intimating the Trinity. In this blessing six things are pronounced; whereof two are annexed to the Lord first named, two to the second, and two to the third: whereupon Rupertus saith well, in each verse the effect of God's blessing is prayed for, which is to enjoy good, and to be served from evil.

This is prayed for of the Father. V. 24. The Lord bless thee and keep thee, that is, give thee good things, and keep thee from evil; and of the Son, Vers. 26. The Lord make his face to shine upon thee, and be gracious to thee, which is to the same effect, and of the Holy Ghost, verse. 26. The Lord lift up his countenance upon thee, and give thee peace. So that this blessing comprehends all good things, remission of sins, the gifts of grace; and temporal blessings here, and deliverance from misery, and hell, and everlasting destruction, and the corruption of our bodies, and the raising of them up to glory hereafter. Cajetan somewhat differing here-from saith, by the first in v. 24. the fruition of good and the keeping away of evil is meant, by the second; v. 25. the illumination by faith, and the remission of sins; and by the third, v. 26. the special care of God about the means of good to his elect, and their future state in peace.

Tostatus alledgeth Ibn Ezra expounding all of temporal blessings, thus. The Lord preserve thee from adversity, and preserve the good granted thee, that it be not lost; show himself cheerful in giving, and deliver thee from misery; and if at any time he punisheth thee, turn again in mercy to thee, and make thee always to live sweetly and quietly. Rabanus by the first understandeth blessing with spiritual gifts, and keeping them by his grace that they may not fall again there-from: by the second everlasting life and salvation, and by the third deliverance from all enemies, whereupon peace followeth. But I prefer that of Rupertus: By keeping, God the Fathers keeping them from evil is meant, Psalm. 121. 7. The Lord will keep thee from all evil, yea it is even he that shall keep thy soul. John 17. 11. Keep through thy name those whom thou hast given me, keep them from evil. By these words, The Lord make his face to shine upon thee; the favor of God in Christ is meant, and therefore agreeably to this it is said; God that hath commanded the light to shine out of darkness, hath shined in our hearts, giving the light of the knowledge of the glory of God in the face of Jesus Christ. So that he is the King of whom it is said, In the light of the Kings face is life, and his favor is as a cloud of the latter rain. The Cald. for face hath Shekhinah; whereby Christ is meant as was shown; Exod. 34. 9. and to Christ Theodoret referreth it qu. 11. in Num. For the next words, and be gracious unto thee: nothing is more frequent then to speak of grace by Christ; see John 1. 17. Rom. 6. 20. 2 Cor. 13. 14. And God hath shown us the exceeding riches of his grace, saith the Apostle through Christ; and again, grace hath reigned through righteousness unto eternal life by Jesus Christ. Lastly, by these words; the Lord lift: up the light of his countenance upon thee, and give thee peace; The applying of God's favor to the soul is meant, whereupon inward peace ariseth; as Rom. 5. 1. and this is by the Holy Ghost. Rom. 8. 15. By the spirit we call God Abba Father, and this witnesseth to our spirits, that we are the children of God. And for peace; Gal. 5. 22. the fruit of the spirit is love, joy, peace, &c. Touching the Priests that were thus to bless, there must saith Maimonides be in them these six things. 1. He must notstammer or lisp. 2. He must be without blemish in his face, hands and feet. 3. He must not be one that hath killed a man, though unawares. Esa. 1. 15. He cannot acceptably lift up his hands in blessing, neither must he be one that hath sinned by adolatry although it repenteth him. 2 King. 23. 9. 4. He must be of the full age required in a Priest. 5. He must not be one that hath drunk wine, although it be but a quarter of a log. 6. He must first wash his hands. If it be demanded what good came of this blessing, that such circumspection was used about it?

This is resolved. Vers. 27. They shall put my name upon the children of Israel, and I will bless them, &c.] Their pronouncing of a blessing from the Lord upon them should not be vain; as if in saying thus, according to God's ordinance there were nothing but words, but the name of God which is as a strong Tower should be put upon them, which name to bear is to be most happy. Revel. 22. 4. The Priests blessing then was not the thing herein respected; and therefore Cazkuni noteth, that the Priests should never say when they had done thus; we have blessed, for the Priests blessing might be simple or wicked; and therefore no man ought to say how can this simple Priests blessing do me any good? for the holy blessed God hath said, I will bless them: the Priest doth the commandment, and God blesseth according to his pleasure. In the Priests blessing thus, Christ our High Priest blessing us his people was mystically pointed at, according to Rupertus and others. For he was sent to bless us, in turning us from our sins, and began with blessing, Matth. 5. and ended with lifting up his hands and blessing, Luc. 24. 50. 51. And therefore it is to be noted, that when this high Priest was now to come into the world: Zacharias, one of the chief Priests was stricken dumb, so that he could not speak to bless the people at his coming out from offering incense, whereby was intimated, that this blessing by the Aaronicall Priesthood, was set up but for a time to figure him out, from whom all blessings ever flow upon his people, and that not they, but he should hereafter bless all the faithful of all Nations. And to this agreeth the fore-recited custom of the Priest to bless at the morning, but not at the evening sacrifice, setting forth the evening of the world, when those Priests should bless no more, but Christ and his Ministers. Saint Augustine entreating upon this, v. 27. saith, that the will of the Priest pronouncing the blessing could not profit nor hinder the efficacy thereof, but only the merit of him that craved the blessing which maketh against a tenet of the Popish, that the efficacy of the Sacrament of Baptism dependeth upon the intention of the Priest; for then not God, but man should bless, contrary to that which is here taught. The Hebrews being superstitiously addicted to the name 〈 in non-Latin alphabet 〉 say, that the efficacy of this blessing depended upon the right pronouncing of that name, and that this form of blessing was kept in the Temple till the time of Simeon, but then ceased: which if it did, it was an argument of the Aaronicall Priesthood turned into a Christian ministry, blessing all now in the name of Christ.

CHAP. VII.

ANd upon the day when Moses had fully set up the Tabernacle, and anointed it, &c. That the Princes of Israel, heads of the houses of their fathers offered] About the time, when these offerings were made, there is great difference amongst Expositors, because it is said, In the day that Moses had fully set up the Tabernacle; so that it should seem to have been done the first month of the second year, because that was the time of setting up [Quaest.] the Tabernacle, as appeareth, Exod. 40. but if so, how could the people be numbered, and all other things done hitherto related in this book, and Leviticus, and an end be made of offering these gifts, which lasted twelve days, and after this the Passover kept upon the fourteenth day, as is said, Numb. 9. This is sometime resolved by Comestor, as I have already resolved it, upon Exod. 40. viz. that the Tabernacle was dedicated upon the first day, and then the Princes began to offer, immediately after which offerings ended, the Passover followed. And as for other things related in Levite. and Numb. 1, 2, 3, 4, 5, 6. as coming between, and they were done the days following of the same month and in the second to the twentieth day, which was the time of their remove, chap. 10. 11. so that this cometh in here by way of capitulation, as belonging to another place, but hitherto omitted. And sometime he saith, that by the same day is meant the like day of another month, viz. of the second.

To the first agreeth Lyranus and Tostatus, &c. But because it is said here, the Princes of the people that were numbered; intimating the numbering of them to have preceded this, and the wagons given are now divided amongst the families of the Levites according to their former distinction, chap. 4. implying, that those things were done before this, some stand for the second way of clearing this doubt, as Rickelius.

But if any man not being satisfied with the former, shall flee to this of their offering the next month, it were better for him with Oleaster to say,