Commentary on the Old Testament Volume 1

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, that whilst the Tabernacle was setting up, it being a work of many days, the people were numbered, &c. and now it being fully finished, at the beginning of the second month these offerings were made. But if there be not a proteron hysteron here, there must needs be one granted, chap. 9. about the Passover kept the 14 day of the next month. Wherefore it is best to hold to the first solution; and for the words objected, Princes of the people, that were numbered, &c. Tostatus answereth well, this might be so spoken, and yet the people not numbered before this, because Moses had set down the numbering before, though after in time, and so he mentioneth their numbering now, as by him set down before, although it were a thing done after. And it is most agreeable with reason, that the dedication of the tabernacle, which was at this time, should be immediately after the consecration and anointing: but of that mention was made, Levite. 8. 9, 10. and here it is expressly said, ver. 84. in the day of anointing this dedication was made, wherefore it must needs be before the numbering of the people, and divers other things in the history placed before this.

Princes of Israel, heads of the house of their fathers, &c. offered. Here is no mention made, saith Calvin, of the people's offerings, but only of the princes, and therefore it is most probable that the people brought in their gifts to their princes, whereby they were enabled to offer each one thus largely, who, we cannot conceive otherwise, how they should have gotten together so great substance in gold and silver and other things. But Tostatus thinketh, that they offered them of their own cost.

And they brought their offering before the Lord, six covered wagons, and 12 oxen, a wagon for two of the princes, &c.] These offerings seem to have been brought voluntarily by consent of the Princes for the carrying of the Tabernacle and the instruments thereof; and Jonathan in his Targum saith, that Moses would not receive them, till that he was commanded by the Lord, which is intimated verse. 4. the Lord bade Moses take them for the service of the tabernacle. The word translated covered wagons, is 〈 in non-Latin alphabet 〉 , and the word 〈 in non-Latin alphabet 〉 is put for a Tortois, Levite. 11. 29. being so called from the shell that covereth it; and these wagons being so called for the resemblance of a Tortois in their covering. Yet Cazkuni for 〈 in non-Latin alphabet 〉 having 〈 in non-Latin alphabet 〉 an army, rendereth it wagons of the army. Two Princes joined in one wagon, thusbringing six amongst them all, saith R. Menahem, answering to the six-fold blessing before going; and 12 oxen, answering to the number of the 12 Tribes. But that alluding to the blessings, is more curious then sound. Amongst ours there are divers allegorical expositions brought upon this: but that of Rabanus is best, applying it to the first Christians, who ministered of their substance to the Apostles and other Ministers of the Gospel to their support, as it were in wagons drawn by oxen, when they went about preaching the Gospel. For other particulars of the number of 6 and 12 in the same author, I pass them over, as too curious.

Two Princes joining in a chariot, may well set forth the unity that [Note.] should be amongst the faithful, and the princes devotion appearing herein above all others may be applied to teach, that principal men should be most forward in the duties of God's service, and in promoting the same. Cazkuni saith, that these offerings were brought to make atonement for the numbering of the people, as afterwards, when after a battle fought, they had been numbered, and none were found missing, an offering was brought for an atonement for their souls. But here there was another reason of their offering, viz. for the dedication of the tabernacle.

These 6 wagons, and 12 oxen Moses at the word of the Lord took, giving two and four oxen to the Levites of the family of Gershon, and four and eight oxen to the family of Merari, but none to the Kohathites, because they were to bear the Ark upon their shoulders, and not to carry it, or any of the things committed to them in wagons, against which ordinance when it was transgressed, see how severely it was punished in Uzzah. What need the Merarites had of more wagons, then the Gershonites, see Numb. 4. their carriages were the boards, pillars and bars of the tabernacle, but the Gershonites the curtains and hangings. In [Note.] that the Kohathites, who were most preferred about the tabernacle, were put to most labor, for they carried all upon their shoulders, note, that the more highly advanced any are in the Church of God, the more they should labor in his work.

And the Princes offered for the dedicating of the altar in the day that it was anointed &c.] The word rendered dedicating, is 〈 in non-Latin alphabet 〉 , by the Sept. rendered 〈 in non-Latin alphabet 〉 , from whence is the Latin encoenia, innovations, or initiations of new things to that use for which they were made with joy and solemnity. And not only the tabernacle and altar now, and afterwards the Temple built by Solomon, and restored after the captivity, and again by Judas Macchabeus is said to have been dedicated, by this word; but also David's own house, Psal. 30. the title whereof showeth, that it was made at the dedication of his own house, and other men's houses, Deut. 20. 5. And the Latins, saith Lorinus, say, that writings, images, tables, the capitol, sheilds, auditories and the like are dedicated, 〈 in non-Latin alphabet 〉 , as Soudas noteth, being nothing else, according to the common use of the word, but a feast, 〈 in non-Latin alphabet 〉 , at which any new thing was made. And Nebuchadnezzar is said to have dedicated the image that he had set up. And this offering now made at the dedication of the altar, saith Sol. Jarchi, was properly made for that, being herein distinct from the other gifts, which were brought only for the carriage of the tabernacle and the implements thereof: they offered their offerings before the altar, that is, as they had presented their chariots and oxen before the door of the Tabernacle, so now they bring their other gifts, which God stirred up their hearts freely to offer in the dedicating of the altar, that afterwards all other sacrifices might be offered acceptably thereupon, but Moses received them not, but by the direction of the Lord, as is intimated, verse. 11. And the Lord said to Moses, they shall offer their offerings, &c. so Sol. Jarchi also, in speaking of which he hath these words, Moses received it not, till he was commanded by the mouth of the power: a like phrase to which is used Matth. 26. 64. It is likely, when he saw so many offerings more brought, he did nothing, till he knew the good pleasure of God, wherefore [Note.] God directed him, teaching hereby, that in the worship and service of God, we must look for direction from his Word even in minute things, and not go upon our own heads.

they shall offer their offerings each prince on his day. To show, how acceptable these offerings were to the Lord, he appointeth them to be distinctly offered in 12 days, and each ones offerings, although they were the same, are written at large 12 times over. By the same things offered by everyone of them, Rabanus not unaptly saith, was shown, that the Doctors of the Church in all times should propound the same doctrines of truth.

He that offered his offering the first day was Naashon the son of Aminadab of the tribe of Judah.] For the order of these Princes offerings, it was not according to the order of their numbering, Chap. 1. but according to the order of their placing about the Tabernacle. Chap. 2. beginning with those at the East, and so proceeding to the South, and then to the West, and lastly to the North. The Prince of the Tribe of Judah is the first, because as the Hebrews say, Judah followed Moses first through the red sea, and we may say, because Christ was to come of Judah, and the Kings his progenitors.

And his offering was one silver charger, the weight 130 shekels, one silver bowle of 70 shekels of the sanctuary, both of them were full of fine flour mingled with oil for a meat offering. One spoon of 10. shekels of gold full of incense, &c. The silver charger or dish, for so the same word 〈 in non-Latin alphabet 〉 , Exod. 25. 29. is rendered, by some is taken for a vessel to put vinegar in, rendering it therefore acetabulum, as the vulgar Latin: but this signifieth properly a small dish or saucer, and therefore agreeth not with the weight of this. Rabanus following that reading in his mystical applications, will have it broad below, and narrow at the top, as figuring out the time of the Law, when divine knowledge was but in a little measure coming forth as it were by drops, but the bason which is the next, to figure out the time of the Gospel, when all things were made manifest. But it is generally taken for a dish or charger, which is broad for meat to be laid into, and the bason for a vessel to contain drink. But here they are both described, as vessels to hold a meat-offerings of fine flower and oil. Junius rendereth it scutula, a dish containing eight ounces, some patera a patendo. The Septuagint render it 〈 in non-Latin alphabet 〉 , which word is used, Matth. 26. 23. for a dish containing meat: for the Lord using this word saith, He that dippeth his hand with me in the dish, shall betray me; whereby it is plain, that a charger or great dish is meant hereby, wherein meat was contained. For the next word 〈 in non-Latin alphabet 〉 , a bason; the Septuagint render it phiala, a pot or cup with a wide mouth, out of which a man might drink enough: and so Cyril Alex. 〈 in non-Latin alphabet 〉 . Junius rendereth it crater a goblet, Vatablus gutturnium, a kind of vessel with a narrow mouth, out of which the liquor cometh by drops; but how then could it have been filled with fine flower so easily? I refer the most general acception of the word for a bowle or pot, or vial, for both of such belonging to the Altar, it is spoken, Zach. 14. 20. the blood of the sacrifices being therein carried and poured upon the Altar, and 〈 in non-Latin alphabet 〉 of which this word cometh, signifieth to sprinkle or to pour out with sprinkling. For the shekel whereby they weighed; see Exod. 30. 13. and Numb. 3. 47. The next thing said here to be brought in Hebrew, 〈 in non-Latin alphabet 〉 , is by the Septuagint rendered 〈 in non-Latin alphabet 〉 a vessel for incense, by the vulgar Latin mortariolum, by Junius acerra a cup or censer to hold frankincense, of which word see, Exod. 25. 29. Sol. Jarchi noteth, that frankincense was properly for the golden altar, and never any was offered upon the brazen altar, that we read of, but at this time only: but as oil, so frankincense was to be offered with every meat offering, Levite. 2. 1. Therefore here was nothing extraordinary done; but the Rabbin distinguisheth between the frankincense commonly offered, and this, saying, that this was Ketoreth, the making whereof is described, Exod. 30. 34. that Lebonah, a perfume, wherein happily the note may well hold. The weight of this piece is said to have been ten shekels, v. 8. this is explained, according to the shekel of the sanctuary; and Jonathan in his Targum saith, the weight of the silver shekels is meant, for those of gold, were not so much.

One Kid of the Goats for a sin offering.] This was appointed to be a sinoffering for a Ruler, Levite. 4. but in the case of some particular sin committed by him, as Cazkuni noteth, so that it was extraordinarily brought here, because no particular person bringeth a voluntary sin-offering, but in the case before spoken of, and the incense brought, now was also extraordinary, because no particular person bringeth voluntary incense: so Cazkuni. For the mystery, that of Rabanus, cannot stand for the reason before alleged. Rupertus by the charger weighing 130. shekels, understandeth the faith in one God by 100. and of three Persons by thirty, having in it three times ten: by the vial of 70 shekels, the seven-fold graces of the spirit under the Gospel, and the perfect knowledge of the decalogue; because this number consisteth of 7 and 10. by the incense cup in the fashion of a mortar full of frankincense, the golden body of Christ full of pure prayers, which was beaten, as in a mortar for our sins; by the oil and fine flower, the spirit lying hid in the letter of the Law, &c. For I do not think anymore worth the mentioning, because if place be given to allegorizing thus; there will be so many opinions, as there are heads. The only thing as I take it, that may be allegorically gathered hence, is that, who so will offer acceptably to God, must not perform only some parts of his worship, but present him with all duties, vessels full of fine flower and oil, frankincense, holocausts, sin-offerings, and peace-offerings; that is, prayers, and other duties of piety, mortification and alms, neither should they of succeeding ages become more defective, but equal their godly predecessors; as these Princes to the last, offered each one as the first had done in everything.

In the second day offered Nathaniel the son of Zuar, Prince of Issachar, &c.] It is remarkable here, and in the Princes following, that each one is set forth by the title of a Prince, whereas Naasson that offered first is not; hereof Cazkuni giveth this reason, because he offered first, that he might not be puffed up, he is not so entitled, but the rest; because they submitted to offer after him, are thus graced. When the like offerings to those of the first Prince, offered by each one of the rest are at large registered unto v. 84. the whole both of vessels and sacrifices are summed up to show in what reckoning these offerings were with the Lord, to make these Princes exemplary to others in succeeding ages, that they might be stirred up to imitate their piety, in giving freely to the maintenance of God's public service. And thus the Prophet foretelleth, that they shall bring gold and incense, and the flocks of Kedar, &c. Esa. 60. 6. 7. Revel. 21. 24. See the like, Nehem. 7. 70. Ezr. 2. 68. 1 Chron. 29. 6. 7. &c. That which any man doth in this kind shall not be forgotten, but certainly be put into [Note.] a perpetual Register of God, and rewarded.

And when Moses was gone into the Tabernacle of the congregation, &c. He heard the voice of one speaking to him from the mercy seat, &c. The Lord had promised Moses to meet him in the most holy place, and to speak with him from the mercy seat, Exod. 25. 22. Wherefore the Tabernacle being now set up and dedicated, Moses for whom it was always free, although Aaron might not go in but once a year, Levite. 16. goeth in, and the Lord speaketh with him according to promise: and to put it out of doubt, that it was the Lord, who now spake: The Septuagint render it, he heard the voice of the Lord speaking; the Targum Jonathan, Of the spirit speaking, whereas after these words, of one speaking it is added, and he spake unto him. R. Menahem noteth, that the voice came from Heaven to the mercy seat, and from thence to Moses. From this familiar collocution had between the Lord and Moses it is, that Numb. 12. 8. Moses is in this preferred before all other men. The place from whence the Lord spake is called, for the words there often uttered, Debir, the Oracle, 1 King. 6. 23. And in the free access of Moses to speak with the Lord there, Christ was notably figured out, by whom God now under the Gospel continually speaketh to us, as is noted, Heb. 1. 2.

By Moses his going in to the most holy place where the Oracle was, to speak with the Lord is mystically set forth, saith Rabanus, that the preachers of the word should diligently read and meditate upon the holy scriptures, w ^ch is their going to the oracle that so they may hear, what the Lord would have them teach the people. God's speaking from the mercy seat shown, that it is of grace and mercy that he speaketh unto man, since his fall, and showeth unto him the way of truth. His speaking from between the Cherubims shown, that he spake by his angels; and between the two Cherubims, that he speaketh by the two Testaments; and by the hand of Moses, to show that the law was added for transgressions for a time, by the hand of a Mediator, till the promised seed should come.

CHAP. VIII.

WHen thou lightest the lamps, the seven lamps shall give light over against the Candlestick, &c.] Here the Lord biddeth Moses to speak to Aaron to light the lamps being before prepared, Exod. 25. 37. and oil provided to burn in them continually, Exod. 27. 20. Levite. 24. 2. and Aaron and his sons appointed to this office of ordering them. But now the Lord setteth the time for their beginning to light them, and Aaron did so; and here again, the candlestick is said to have been made of beaten gold, and all according to the pattern by God shown unto Moses; of all which see before, and of the mysteries, Exod. 25. 37. whereas seven lamps are spoken of, that must give light over against the candlestick, six of them were branches of the candlestick, and one upon the middle part or shaft thereof, towards which the meaning is, that all the rest must be set to burn. Thus Maimonides saith, the six branches had their faces towards the middlemost lamp, & that had the face towards the most holy place, and how their faces were turned towards the candlestick. Sol. Jarchi further expresseth, saying, that all six had their wikes turned towards the middlemost in the tops thereof. Take the Levites from among the children of Israel and cleanse them.] Of the separating of the Levites to serve under Aaron and his sons about the Tabernacle it was spoken before, Chap. 3. But now as the Priests had been consecrated for their service, who were the chief of the Tribe of Levi, so these are appointed to be consecrated also: whereas he saith, cleanse them, it is to be understood, that all the Lord's people, when they came to the Sanctuary should be clean and holy: for the unclean were put out of the camp, Chap. 5. and none in their uncleanness might come to the sanctuary, Levite. 12. 13, 14, 15. 2 Chron. 23. 19. but such as were to minister there, must be cleansed in a special manner, to show, that the ministers of God above all others ought to be holy, and pure, as 2 Cor. 6. 4, 6. the Apostle speaking of himself and other apostles and teachers, saith, as the Ministers of God, by pureness, &c.

Thus shalt thou do to them to cleanse them, sprinkle water of purifying upon them, and let them shave all their flesh, and wash all their clothes. &c.] When Aaron and his sons were consecrated, they were washed and sprinkled with blood and oil, Exod. 29. Levite. 8. but no shaving is enjoined them, neither were they sprinkled with purifying water: but because the Levites were distinguished from the priests in their service, they were distinguished in their different consecration also, instead of shaving and sprinkling with water, they were sprinkled with blood and oil, and it was provided, that they should have no blemish upon their bodies, Levite. 21. 17. and the Priests had also other holy garments put upon them, their own being put off. For water of purifying. Hebr. here is, water of sin; so called, because it cleansed from sin such, as were sprinkled therewith: the Sept. have it water of purifying. It was by the consent of all the holy water prescribed Numb. 19. so that although the making of it was not set down, till after this, yet it was appointed to be made before, yea before the law of purifying uncleanness contracted from the dead, Numb. 6. because sprinkling with it is a rite to purify such, as are defiled by the dead. For the person appointed to sprinkle them, it was Moses, but for their shaving and washing, they did that themselves, or used the help of any other. But whereas they are bidden to shave off all the hairs of their flesh, Comestor will not have the hairs of their head and beard understood, but those upon their bodies only, and privy parts, which is also intimated by the word flesh: the Sept. accordingly render it, all the hairs of their bodies: of shaving the hair, see before in the Nazarite polluted, chap. 6. and in the leper to be cleansed, Levite. 14. and of washing the garments, Exod. 19. 14. and what was mystically set forth hereby, viz. the cleansing away of sin both inwardly and outwardly, for which the Ministers of God should specially study and labor.

And let them take a young bullock with his meat-offering, fine flower mingled with oil, &c.] How much flower and oil made a meat-offering with a bullock, see Numb. 28. 12. viz. three tenth deals of fine flower, and what oil and frankincense with this, see upon Levite. 2. viz. of oil a log or half pint to each tenth deal, and of frankincense to the whole meat-offering an handful. The Levites sprinkling, shaving and washing was to sanctify their persons; these offerings to sanctify their service, saith Cazkuni. Here are two bullocks appointed to be offered for the Levites, one for a burnt-offering, and another for a sin-offering, verse. 12. as the Priests had a bullock offered for them, Levite. 8. and instead of a bullock for a burnt-offering, a ram, and a ram of consecration. The sin-offering of the Levites here is as much as the sin-offering of the high Priest and his sons, and that was as much, as the sin-offering of the whole congregation, Levite. 4. for the Levites served for the whole congregation, being taken for the first born of them all.

And thou shalt bring the Levites before the Lord, and the children of Israel shall put their hands upon the Levites, &c.] In the verse before going Moses is bidden to assemble the whole congregation, so Levite. 8. 3, 4. it was done at the consecration of the Priests: whereas in this verse they are bidden to lay their hands upon the Levites, this, saith Cazkuni, is to be understood of the first-born in Israel, because the Levites were taken for them, and therefore everyone of these laid his hands upon the Levite that was to serve for him. So that their laying on of their hands was a putting, as it were, of their service upon them, and an offering of them for an atonement for their souls, as verse. 17, 18. And so it is said verse. 11. that Aaron should offer them for an offering of the children of Israel; but for offer in Hebr. here is, wave them for a wave-offering: and Tostatus thinketh, that Aaron did take up some of them and wave them, as a sacrifice appointed to be waved; but because his strength happily would not serve him so to do, it is rather to be held, that he only presented them and separated them, as verse. 14. from the rest of the people to be God's ministers for them. But in that this word waving, is used for offering, Ainsworth noteth well, that the troubles of God's Ministers were aptly intimated hereby, 2 Cor. 4. 8.

And they shall lay their hands upon the heads of the bullocks, &c.] That is, saith Cazkuni, upon each of these bullocks, first of the one for a sin-offering, and then upon the other for a burnt-offering; for in the Hebrew it is not heads, but the head of the bullocks: of this laying on of hands, see before Levite. 4. 15. And because the Levites were so many, that all could not come to lay their hands upon one bullock, it is to be conceived, as Oleaster hath it, that some of the principal of them did it in the name of the rest, as when the congregation had sinned, the Elders laid their hands upon the head of the bullock brought for a sin-offering, Levite. 4. 15. In that these sacrifices must be done for the Levites to make an atonement for [Note.] them; we may see, how unworthy every man is to approach unto God, unless an atonement be first made for him by the sacrifice of Christ's death: whereas it is said here to Moses, thou shalt offer, and thou shalt make an atonement, this is to be understood by the ministry of Aaron, for he did it, verse. 21.

And thou shalt set the Levites before Aaron and his sons] That is, standing as men of authority before the door of the Tabernacle to receive them, as offerings for the service of the Tabernacle, and a gift given to them, as God's Priests, as verse. 19.

and thou shalt cleanse them and offer them for an offering. Here their offering is the third time repeated, first verse. 11. secondly, verse. 13. and thirdly here, respect being had in this; saith Sol. Jarchi, to the three families of the Levites, the Kohathites, Gershonites and Merarites.

Here the reason of taking the Levites is yielded, viz. they were taken for all the first born, of which see before chap. 3. 12. and verse. 19. they are given to Aaron and his sons, as chap. 3. 9.

Here is shown, how all things were executed and done, according to the former instructions both by Moses and Aaron, and all the congregation, and the Levites entering upon their office.

For the mystery of all, Rabanus saith, that the Levites sprinkling did set forth the Ministers of the Gospel either being baptized, or sprinkled with the tears of repentance; their shaving, the cutting away in them of unlawful and superfluous cogitations, not the plucking of them out by the roots, for that cannot be in this life, but the suppressing and so cutting of them off as it were, that by overgrowing as hair, they deform not the soul; the washing of their clothes, the amending of their works, that they may be unblameable before God and men. Again, their offering of a bullock, Christ's body born of the holy Patriarchs and Prophets; by their offering of another bullock for sin, Christ our Mediator and propitiation: or by the bullock for sin, our repentance for our evil deeds; and by the bullock for a burnt-offering, our thankfulness to God expressed by our good deeds. Their presenting before the tabernacle, the Ministers coming to the Apostolical doctrine; and before the whole congregation assembled, their having a good testimony, as fit for this service from many. The people's laying their hands upon the Levites, their consent unto the Ministers doctrine, and practicing it in their lives. The Levites laying of their hands upon the bullocks heads, the Ministers consecrating the beginning of their works by their own labors. The Levites being set before Aaron and his sons, the Ministers making of themselves conspicuous by their good life and doctrine above other men.

From twenty five years old and upward they shall go in and wait upon the service of the Tabernacle, &c.] For the difference of the Levites years here, and chap. 4. 3. see in that place. But for the age of 50, at which it is said, they shall serve no more, this is by the Hebrews expounded of serving by carrying the things of the tabernacle: for any other service by keeping watch about the tabernacle, singing, and keeping strangers off from the tabernacle they did still after the age of 50. and so verse. 26. it is said, they shall minister with their brethren to keep the charge, &c. wherefore Maimonides noteth, that this limitation of 50 held but during the time that the tabernacle was carried from place to place, and not in succeeding generations. But whereas he saith, that a Levite was not afterwards disallowable for blemishes, but only in case that his voice failed him, and he could not sing, I see no reason for that addition of his, the law being expressly against the blemished Priest, but not the blemished Levite, so that not afterward only, but never were blemishes in the body things disabling a Levite to his service: of the Levites ceasing their service at 50. P. Martyr yieldeth these reasons: 1. Because the Levites service required great strength for slaying of sacrifices and carriages. 2. Because if the old Levites should have continued in their service, till death, the younger coming on after would have been rude and ignorant of the rites wherein now they might be instructed by the old Levites still living. P. Mart. in 1 Sam. 1. For the difference before reconciled betwixt the age of the Levite entering here, viz. 25. and chap. 4. viz. 30. Tostatus taketh exception to it, saying, that the service of the Levites was easy to be learned, and therefore they needed not to enter at 25. to learn against 30, and if five years were needful for this, was not some time necessary also for those of 30. wherefore he delivereth this, as his opinion, that the Levites of 25. were here consecrated, that they might be ready at 30. to serve, at what time the Lord foresaw, that they should be still in the wilderness, and so not have any opportunity for a new consecration. But as this was foreseen, so the Lord foresaw, that they should be so much time in the wilderness, as to wear out all the Levites now consecrated, seeing their term for those of the longest continuance was but 25 years, and they continued in the wilderness 39 years after this, which being so, if by consecrating before their time he would provide against this, the children of eleven years old must have been consecrated at this time, or else the service must be performed fourteen years without consecrated Levites. Tostatus seeing this difficulty answereth, that God at his pleasure might employ unconsecrated Levites, these being worn out; but by this reason there was no need of consecrating now five years before the time, it being but the employing of unconsecrated Levites five years more or less.

The best reconciling then is, that all the Levites males without respect of age were now consecrated, at 25. years they entered to wait upon this service, that is, they did help under others, who were the chief in doing the work, and at 30 they did the work, according to the phrase expressly used, Chap. 4. being now amongst the chief, and so continuing to fifty.

CHAP. IX.

HEre the Passover is commanded to be kept the second time, the first month of the second year after their coming out of Egypt upon the 14 day. The Lord giveth special direction to keep this passover, as he did to keep the first, Exod. 12. because then he enjoined them only to keep this passover, when they should come into the land of Canaan, Exod. 12. 25. so that without a new particular command they had no warrant to keep it in the wilderness, neither did they keep it anymore, till they came into the land of Canaan, when their keeping of the Passover is first spoken of again. For the time, of keeping this passover, it was before the numbering of the people, but after the dedication of the tabernacle immediately, as hath been touched, Chap. 7. although some think, that the dedication was after that numbering, and so after this Passover also, viz. in the second month of the second year; but this of the passover is placed here, because of the passover in the second month here spoken of also. But the particular denoting of the time of the dedication to be the same day, that the altar was anointed, overthroweth this opinion.

If it be demanded, why the Lord would have the passover now kept in the wilderness, and how they could do it according to the rites thereof, [Quest.] that is, eat it with unleavened bread, seeing they had no bread but Manna, and with sour herbs being in the Wilderness, where none grew, and preparing the lambs and sacrifices requisite at the passover?

I answer, the first passover was kept and eaten in haste, the people by reason of their haste to depart out of Egypt, not having time so advisedly to consider thereof, wherefore God would have it now again celebrated, when they had nothing else to intend, and in the midst of other great solemnities, that the benefit of which it served to put them in mind, might ever be the better remembered. And although they had not of their own wherewithal to make leavened bread, yet they were not now far from Madian, and so might get a supply from thence: but happily, as Tostatus hath it, they keep not the Passover with eating unleavened bread seven days, but only at the time of eating the Paschal Lamb: yet that which followeth, verse. 3. Ye shall keep it according to all the rites, showeth, that nothing prescribed in Exod. 12. was omitted, God that commanded it now to be kept thus, doubtless directed them where they should be supplied with all necessaries for the purpose and of cattle they had no want, seeing they came with their cattle out of Egypt. For the rites and mysteries of the Passover, see before, Exodus 12.

And there were certain men, who were defiled by the dead body of a man, that they could not keep the Passover on that day, &c.] Men being defiled by the dead were unclean 7 days, and in all this time they might not come to the sanctuary, nor eat of the holy things: wherefore some being at this time thus defiled, come to Moses to declare their case unto him, that from him they might have direction about their keeping of the Passover. In the celebration of the Passover the first time in Egypt, there was no such difference between the clean and the unclean, but all ate the Passover alike; but now the sanctuary being set up, and divers laws made to define the unclean, and to bar them from eating of the holy things, the case was not like that it had been before the making of these laws, and the unclean could not eat the Passover, being as it is called, an offering of the Lord, verse. 7.

We are defiled by the dead body of a man, why are we kept back that we may not offer the offering of the Lord in the season thereof, &c.] For dead body, Hebr. 10. 〈 in non-Latin alphabet 〉 soul: see the like, Levite. 19. 28. The offering of the Lord; the Passover is thus called, and Exod. 12. 27. because it was killed at God's command, as other scarifices, and that Religion to the honor of God, and it was accompanied with many sacrifices and oblations all the 7 days thereof, Levite. 23. 8. Numb. 28. 19. Why are we kept back? the Septuagint, shall we be deprived? the Hebrew word may be rendered, are we defrauded or deminished? This Tostatus expoundeth as a complaining, as if they were injured, seeing they could not avoid this defilement, or happily they were defiled by doing a duty of charity in burying the dead. But there is no necessity of expounding it thus, but rather of their pious seeking to Moses for a remedy in this case; as if they had said, what shall we do now that by reason of our unlceannesse we cannot keep the Passover, for the keeping of which, by everyone the Lord hath made a most strict Law, without transgresling another Law made against the approaching or eating of the holy things by the unclean? To this effect also Lorinus, saying, that the word signifieth not a defrauding by injury, but simply a wanting or being destitute of a thing, as Pagninus noteth, as the word frustrating is used, Gen. 48. 5. They came to inquire thus, saith Calvin, out of an holy solicitude.

And Moses said, stand still, and I will inquire, what, What the Lord will say concerning you.] Although Moses were a great Law-giver, yet his modesty was such, that having yet no special direction from God in this case, he would not without him determine anything, neither was he ashamed to make known that he must inquire, before he could answer; wherefore the Judges of the Sanhedrin, saith Jonathan, should not be ashamed to ask concerning the judgment, which is too hard for them. Neither should any ashamed of their ignorance in any particular determine about it, till they be better informed, but when they know not, confess it, and endeavor [Note.] to learn. For Moses his going to know of the Lord, it was into the most holy place, and there by prayer desiring the Lord to inform him, his face being towards the mercy seat.

And the Lord spake to Moses saying, speak to the children of Israel; if any of you be unclean by the dead, or be in a long journey, yet he shall keep the Passover to the Lord, upon the fourteenth day of the second month, &c.] Upon occasion of this inquiry about these men, a general Law is here made; but by one kind of uncleanness here named, all others like unto this are to be understood, as that of a menstruous woman, and of issues, which uncleannesses lasted 7 days: for who so was unclean by any of these might not eat the Passover then, but in the second month; but in case of other uncleannesses, which lasted but till the evening, he might then wash and be clean, and eat: So Maimonides, and if it were the 7 day of the unclean by the dead, when the Passover began, although it were the last of their cleansing, yet they were put off to the next month, because it is taught by tradition, that these men were now upon their 7 day, and yet were put back, as unclean still. Touching a long journey Maimonides also saith, it is 15 miles from Jerusalem, or 15 miles from the camp; so that if any man were 15 miles off the fourteenth day of the first month at the sun rising, he might not eat the Passover that month, but the next, if he were less then 15 miles off, he might easily come to the city by noon, and so might prepare to eat. The Septuagint for a long journey, have a far country far from you, or in your generations; whereupon some have thought, that such only are meant, as be out of the land at the time of the first Passover: but this is justly refuted by Tostatus, because some parts within the land were further from Jerusalem, then some parts without. Wherefore although these words you, and your generations be placed after these, a journey far off, yet they are to be expounded with these; If any man, that is, any man of you, or of your generations, as in one new translation. For the next time of keeping the Passover, the 14 day of the second month: Maimonides hath divers observations. 1. Men are not put off to this second Passover for uncleanness, if at the first time in the first month, the greatest part or half the Congregation be unclean, or if the Priests be unclean, who should offer the sacrifices; or if the ministering vessels be unclean: for in any of these cases all keep the Passover together both clean and unclean, because the Passover putteth away uncleanness, and by the coming on thereof they are counted all as clean: for we have been taught by word of mouth, that it is the uncleanness of some particular persons only, that giveth occasion to them of a delay, and so of a Passover in the second month, and not of the whole Congregation, or the greatest part thereof: and the same Law is for every Oblation that hath the time appointed, it putteth away uncleanness, as doth the Passover. But this may well be counted one of their traditions overthrowing the Law of God, because if the Passover did put away uncleanness in more, it must needs put it away much more in fewer; and if not, but for these few there must be a second Passover, to which they must be put off, lest that which is holy be defiled by them; much more must there be a second Passover for more, and they put off to it.

The second observation of Maimonides is, that there is much difference between the first and the second Passover here appointed. In keeping the first, they must have no leaven in their houses, they might not carry any of it out of the house, they must use the Hymn appointed, bring the feast-offering, Deuteronomy 16. 2. Take the Lamb upon the tenth day, strike the blood upon the door-posts of their houses, eat it in haste, and in uncleanness, if the most part of the Church were unclean: but in keeping the second, they might have leaven in their houses, they might carry it out, they were not bound to use the Hymn, &c.

Neither might it be kept in uncleanness, and the reason yielded of all this is, because although it be said, verse. 12. According to all the ordinances of the Passover they shall keep it. Yet there being an enumeration of the particulars, to which they were now tied, as being the most substantial, it is to be understood, that those were the all meant, and that they were at liberty for the rest. But I think rather, that some being mentioned, and then it being added, according to all the ordinances, all the rest not mentioned are employed also.

The third observation of Maimonides is, that Hezekiah kept the Passover, many that were unclean being permitted to keep it, which showeth, that it might be kept in uncleanness, when very many were unclean, and not some few particulars only. And whereas this argument is easily taken away, for that Hezekiah is said to have prayed for the people that were in uncleanness, and so kept not the Passover according to the law: for hereby it appeareth, that to keep it in uncleanness, when very many are unclean, is against the Law, and needeth pardon: he saith, he made an intercalation of the days at such time, as he ought not, viz. In the month Adar, or February, and not in Nisan or March, to which the wise men would not consent; and this was the thing, for which he craved pardon as herein swerving from the Law. But in the history there is no mention made of any, but the first and second month, because the Passover, for uncleanness could not be kept the first month, it was put off to the second according to this Law, and not for any error about the month, but for the uncleanness of the people, at that time it was that Hezekiah prayed. Moreover, it is said, 2 Chron. 30. 3. They could not keep the Passover at that time, because many of the Priests were not sanctified, which proveth against his first note, that the uncleanness of the Priests hindereth the keeping of the Passover, the first month.

Lastly, Maimonides noteth, that if the most part of the Church have running issues, and the lesser part be unclean by the dead, there is no Passover kept; not the first, because the lesser part cannot keep it without the greater, which is disabled by their issues: nor the second, because there is no second Passover kept, when the first hath not been kept by the greater part; but I have dwelt too long upon these vain and unsavory Traditions of the Rabbins, and therefore spare to write more.

But the man that is clean, and is not in journey, and forbeareth to keep the Passover, that soul shall be cut off, &c.] For the age at which the Passover must be kept under the pain here spoken of, the Rabbins say, it was thirteen years; and for neglecting the Passover the first time, even out of these cases this punishment was not inflicted if they kept it the second time; but then whether it were neglected upon presumption or ignorance, this penalty held, if it were presumptuously neglected the first time, but not if ignorantly; or if a man were necessarily hindered from keeping it the second time of cutting off; see Levite. 20. 2. &c. And the same Law is for the Proselyte as well as for the Israelite. He that is of another Nation, but dwelling amongst the Israelite and embracing the faith, if it were between the first and the second time of the Passover, is bound at the second to keep it; and so is a child becoming full thirteen years old between these two times, which the Hebrews call Barmitsuah, a son of the commandment. Comestor here moveth a question, what if a man that was unclean, or in a journey the first time, be likewise hindered the second time? and answereth, he must then either keep it in the third month, or be excused for that year, which last is most probable, although Augustine, Rabanus, Tostatus, &c. make the same answer with Comestor.

For seeing Moses durst not appoint the second month without special direction from God, how shall any other man dare to appoint the third.

For the mystery, Cyril Alex. will have uncleanness by their dead to figure out uncleanness by the dead works of sin, and in special the foul sin of the Jews committed in crucifying our Lord Christ, for which they could not come to him the true passover at the first time, but shall the second towards the end of the world, and by those in a far journey other unbelievers in the world, that have not yet embraced the faith; and heretics, who also shall one day partake of the same grace of being converted and brought into the true Church. For that of the Jews he bringeth Hos. 3. 5. Rom. 11. 26. Thus also Isidor, Rabanus, Procopius and Beda. And it is noted, that over the word 〈 in non-Latin alphabet 〉 , afar, there are divers points implying a mystery herein.

And on the day, that the tabernacle was reared up, the cloud covered it, and at even there was upon it as the appearance of fire. Here is a repetition of that which was said, Exod. 40. 34, 38. because it was so remarkable, that God should thus from time to time so long show a visible sign of his presence over the holy place, and but briefly spoken of there, the same is here again resumed and enlarged, as worthy most serious consideration, and the rather it is repeated here, because the time now drew nigh of putting in practice that which was here related, viz. their removing at the taking up of the cloud, for it was now the second month, the 14 day, and upon the 20 day the cloud was taken up, Chap. 10. 11. at what time they removed.

At the command of the Lord the children of Israel journeyed, &c. Hebr. at the mouth of the Lord: for the cloud was as the mouth of the Lord, he speaking to them, as it were, hereby to journey or to pitch: and therefore we read of the words of his signs, Psal. 105. 27. and yet he spake not thus only unto them, but sometimes by word of mouth, as Deut. 1. 6, 7. and Chap. 2. 3, 4.

they kept the charge of the Lord] Heb. observed the observation of the Lord. Either watching and warding about the Tabernacle continually night and day, to see when the cloud removed, or tending upon the service of the tabernacle when it rested.

at the commandment of the Lord by the hand of Moses] This is so spoken, because the Lord took order for all things by the mediation of Moses, and therefore he is said to have led them by the hand of Moses, Psalm 77. 20. Isaiah 63. 12. and in special Moses used a form of prayer always at the rising up and pitching of the Ark, Numb. 10. 35, 36. Of the mystical signification of the cloud and fire, see Exod. 13. 21.

CHAP. X.

MAke thee two Trumpets of silver, of a whole piece shalt thou make them, that thou mayst use them for the calling of the assembly, and for the journeying of the camps.] A Trumpet before, Levite. 23. 24. was called 〈 in non-Latin alphabet 〉 , denoting one made of horn, or a cornet; but here they are called 〈 in non-Latin alphabet 〉 , denoting those, that were made of metal. The use of those was for feasts and new moons, of these for the assembling of the people, and to signify the removing of the camps, to sound to war, and in festival times also, as verse. 9, 10. of silver these trumpets must be made, because this was the purest metal, and fittest for sound, and for the signification, as by and by shall be shown.

But why doth the Lord command only two to be made? Answ. Not [Quest.] because it should be unlawful to make more; for afterwards, 2 Chron. 5. 12. there were 120 Priests sounding with trumpets, whereupon Maimonides noteth, that there might never be at God's public worship fewer, then two trumpets, nor more then 120. Two were enough for the uses here spoken of, and at this time there were but two priests to sound with them, for Aaron had now but two sons, who are appointed to blow with them, verse. 8. afterwards, the number of Priests, increasing, the number of trumpets increased also. And the Lord appointed but two, that he might not prevent the liberality of the people, who might at their own good will give more, as the Princes added to the number of the vessels of the Sanctuary, Numb. 7.

For the use of these trumpets, when they blew with both, all the congregation was to assemble; when with one, the Princes: when they blew an alarm, the camps on the east were to set forward; when they blew an alarm the second time, the camps on the south side were to set forward; also when they went to war in their land against their enemies, they were to blow an alarm, and so they should be remembered before the Lord, and be saved; also in all solemn assemblies, days of gladness and new Moons they were to blow with them over their sacrifices for a memorial; and the sons of Aaron, the Priests were appointed to blow them. Josephus saith, that these trumpets were somewhat thicker then a pipe, of little more, then a cubit long, no broader on the top, then for one to set his mouth to and blow, and at the nether end like a bell. The calling of the assembly by these trumpets was to the worship and service of God, and to hear Sermons, the assembling of the Princes was to consult about domestical affairs. And as here the marching of the camps on the east and south side are expressly spoken of, so he saith, there was likewise a third and a fourth blowing, for the marching on of the camps on the north and west, and that when both the trumpets were blown for removing, the people first assembled, and then after the first blowing the east camps went forward, &c. six tribes going before the ark, and six following, and the Priests and Levites about it. And Tostatus noteth, that in some copies both are joined together, to assemble and to go forward, which was necessary, that they might be called from other acts, about which they might haply be dispersed, and to be directed in their way. But in the Hebrew it is only to go forward, and the clouds moving before them was direct ion enough for the way, so that they needed not to be called together first for this, but only make haste to their standards, if they were dispersed, that they might go forward in order at the sign given by the trumpet.

For the difference of blowing to assemble the people and to remove, Tostatus saith, that the blowing to assemble the people was in one continued tone, without any variation by rising and falling, and shorter, but to remove longer, the sound sometime rising and sometime falling, wherefore the sounding an alarm is rendered in the vulgar latin a longer and a broken sound, as the word 〈 in non-Latin alphabet 〉 here used signifieth; see this word used not only for a sound of trumpets, but also of voices by shouting, Numb. 2. 21. Ezra 3. 11, 12. Jer. 20. 16.

For the use of the trumpets in sounding to the wars, the Hebrews say, that by the distress of wars, all other distresses are meant also, so that if there were famine or pestilence, they were to sound an alarm, that they might be had in remembrance before the Lord, and with the sounding of trumpets they were to join crying to the Lord in a penitent manner for mercy, never ceasing till they were delivered. And this is confirmed, Joel 2. 15, 17. where to fasting they are called by the blowing of trumpets, and the Priests are bidden to weep and cry for mercy: but they did not cry in prayer and fasting, and with blowing trumpets day after day, but the second day and the fifth of every week, till mercy was shown: of blowing the trumpets in war, and crying out, see 2 Chron. 13. 14, 15. The first time that these trumpets were used in war, was against the Midianites, Numb. 31. 6. whensoever the trumpets were blown, it was for mercy, saith R. Menahem, for they being blown to assemble the people, that prayer was used, Return (O Lord) to the ten thousands of Israel: and to remove or to the war, that prayer, Arise (O Lord) and let thine enemies be scattered, &c. And the same continued sound without elevation or depression was fittest for peace, and the other for war to excite unto it. For in your land, the vulgar Latin hath, when ye shall go out of your land to war; and for this standeth Tostatus, saying, that the other is also implied: but the Hebr. is, in your land, it being meant not only of the wars, that they were to make in the land against the Canaanites, but also when they should be possessed of it, and just occasion was given by their enemies, they might go out to war, as the sacred history showeth, that they often did afterwards: whether the Priests might do anything else, but blow the trumpets in wars, is not here said; but Deut. 20. 1. they are appointed also to encourage the people to fight, and 1 Sam. 4. 4. they carry the Ark into the battle, and Judas Maccabeus and his brethren being Priests, when necessity required, took up arms and fought as Captains of armies. And accordingly by the Canons of the Church, Ministers of the Gospel have been allowed in time of great necessity to fight against the enemy in a just war, but not otherwise. But the common weapons of Ministers are, as Ambrose hath it, and after him Gregory, preces & lachrymae, praying and weeping. What a just war is, we may gather partly here, when the enemy oppresseth, and from the practice of the servants of God in divers other cases. Numb. 21. 22. the Israelites fought against the Amorites, for unjustly denying them a passage. 2 Sam. 2. David warred against Ishbosheth for the Kingdom given him by God. 2 Sam. 8. 5. He fought against and slue the Syrians for coming to help Hadadezer, the King of Sobah. 2 Sam. 10. he fought against the King of Ammon for abusing his messengers, and Chap. 20. against Seba for soliciting his subjects to revolt unto him. 2 King. 4. 3. Joram fought against the King of Moab for denying him tribute, and Jehoshaphat helped him. Judge. 20. the other tribes fought against Benjamin to punish a most shameful rape. Gen. 14. Abraham fought to rescue Lot. Deut. 13. God commandeth, that such as fall to idolatry, should be fought against and destroyed. Hereupon Lyranns and Tostatus reckon up 12 causes of just war, but others reduce them to fewer.

For their day of gladness and solemn days, and the new Moons] What the solemn feast days were, is shown Levite. 23, and the new moons, Numb. 28. 11. At these times sacrifices being solemnly offered, they stood to blow over them with trumpets and cornets, and made other music in praising God with Psalteries, harps, cymbals, flutes, and tymbrels, and singing with voices, Psal. 81. 3, 4. Psal. 149. 3. the practice whereof we may see 2 Chron. 29. 25, 26, &c. and that although at the first the Priests only sounded with trumpets alone, yet afterwards by the Prophet David and other Prophets, according to the will of the Lord these additions were made, and the Levites were set to sing and play with instruments, as the Priests sounded; of which institution it is spoken largely, 1 Chron. 16. 5, 6, 7, &c. and the form of praising God is set down, which was to be used from time to time, the first part taken out of Psalm 105. to verse. 23. and from thence to verse. 34. out of Psalm 96. the 34 verse: out of Psal. 107. 118. 136. the 35 verse; out of Psal. 118. 25. Psal. 106. 47, 48.

And this song they continued singing and playing upon instruments of music, till the sacrifice ended. Thus they did upon their festivals, and thus upon their days of gladness, that is, other days of rejoicing upon occasion of some great good befalling them, either of blessing, or of deliverance from danger; as when the Ark was brought into the temple of Solomon, 2 Chron. 5. 12. when that temple was dedicated, 2 Chron. 7. 6. at the return out of captivity, Ezra 3. 10, 11. and at the dedication of the wall of Jerusalem, Neh. 12. 27. Baal Hatturim by their day of gladness, understandeth their Sabbath day.

For the number of singers, &c. Maimonides saith, that there might not be fewer then 12 Levites standing upon a stage to sing over the sacrifices daily, and these to sing only and not to play, of Psalteries there might not be fewer then two, nor more then 6. of pipes or flutes, not fewer then 12. of Trumpets not fewer then two, nor more then 120. of harps not fewer then 9. and as many more as they would, of Cymbals one only. And this singing and music was made over all the burnt-offerings and peace-offerings appointed at solemn times, but not at the voluntary sacrifices of the congregation, and the time of beginning was, when the drink-offering was poured on, thus also Cazkuni. But then by the voluntary offerings of the congregation, must be understood the offerings of particular persons, or else that observation of having no music then is false, as may appear by the instances of voluntary offerings formerly brought upon their days of gladness.

Some by days of gladness, understand any times of solemn feasting, which because they were not without sacrifices, the trumpets were then blown. And by this blowing of trumpets they were put in mind, whether in war, or removings or feastings that God was amongst them, and so were filled with more confidence and comfort; and yet for his presence sake were restrained from excess.

For the mystery of the trumpets, hereby as all agree, the preaching of the word of God was set forth; for the Prophet is bidden to lift up his voice as a trumpet, and prophesying is by Saint Paul compared to the sounding of a trumpet. Two trumpets shown two parts of the word preached, the Old and New Testament: so Rabanus, and Berchorius, and the appointing of the Priests to blow them, the preaching of the Prophets and Apostles, and other Ministers of the Word: they were made of silver to show, that the pure word only should be preached, and that not in obscurity, but plainly to the edification of the hearers; of one whole piece of beaten work, to show that the Preachers of the Word must bear the beating of tribulations, as of hammers; and as Ainsworth hath it, labor and study greatly to preach the Word, and in Prayer. The four-fold uses of these trumpets. 1 To call an assembly. 2 To march on. 3 Over the sacrifices. 4 To the wars, shown, saith Berchorius, the four ends of preaching. 1 To call men to the faith. 2 To show the way, and to stir up to go on towards the heavenly Canaan. 3 To bring joy, as it were by feasting. 4 To excite by a spiritual warfare against vices. And whereas one called the Princes together, but two all the people: this shown that great persons should be most forward about the service of God, and to all good offices, being herein examples to others; or that the people must have much preaching and inculcating of the Word, because they are dull in understanding.