ANNOTATIONS
On
the
first
book
of
MOSES
called
GENESIS
.
CHAP.
I.
IN
the
beginning
God
created
the
heaven
and
the
earth
.
]
Many
of
our
best
Expositours
,
and
that
not
without
good
probabilitie
,
conceive
these
words
to
be
a
generall
proposition
concerning
the
whole
creation
(
which
is
afterwards
more
particularly
unfolded
,
by
setting
down
in
what
time
,
and
in
what
order
and
manner
this
was
done
,
and
what
were
the
severall
works
of
the
six
dayes
;
)
to
wit
,
That
in
the
beginning
God
created
the
heaven
and
the
earth
,
that
is
,
that
all
things
were
at
first
created
by
God
,
the
heavens
,
&
the
earth
,
and
all
the
host
of
them
,
as
it
is
afterwards
expressed
chap.
2.
1.
or
the
world
,
and
all
therein
,
as
S.
Paul
spake
,
Act.
17.
24.
This
Moses
affirmeth
here
in
the
first
verse
;
but
then
how
,
after
what
manner
,
and
in
what
order
they
were
created
,
that
is
afterwards
related
in
the
following
part
of
the
chapter
.
Yet
others
again
(
&
that
I
think
most
probably
)
understand
this
which
is
here
said
,
to
be
the
work
of
the
first
dayes
creation
,
to
wit
,
that
God
in
the
beginning
,
on
the
first
day
,
created
the
heaven
,
that
is
,
the
highest
heaven
,
the
dwelling
place
of
the
Angels
,
called
the
heaven
of
heavens
,
1.
King
.
8.
27.
and
the
earth
,
that
whole
confused
Chaos
of
earth
and
water
,
which
was
as
yet
without
form
and
void
,
as
it
is
afterwards
described
in
the
second
verse
.
And
indeed
because
it
is
said
,
Job
38.
6
,
7.
that
the
morning
starres
sang
together
,
and
the
sonnes
of
God
shouted
for
joy
,
when
God
laid
the
foundations
of
the
earth
,
which
is
meant
of
the
Angels
;
it
seems
most
probable
,
that
this
highest
heaven
,
and
so
the
Angels
together
with
it
,
were
first
created
,
and
so
was
a
main
part
of
the
work
of
the
first
day
.
It
is
true
,
there
is
no
mention
made
of
the
angels
,
neither
here
,
nor
in
any
other
part
of
the
chapter
;
but
that
is
,
because
Moses
purposely
intended
to
relate
onely
the
creation
of
things
corporall
and
visible
,
&
that
happily
as
having
regard
therein
to
the
rudenesse
and
weaknesse
of
that
infant-Church
of
the
Jews
,
for
whom
he
wrote
this
history
.
For
that
the
angels
were
at
first
created
by
God
of
nothing
,
as
all
other
things
were
,
is
evident
by
many
other
places
of
Scripture
,
as
Psal.
104.
4.
Who
maketh
his
angels
spirits
.
Col.
1.
16.
By
him
were
all
things
created
,
that
are
in
heaven
,
and
that
are
in
earth
,
visible
,
and
invisible
,
&c.
Psal.
148.
2
▪
5.
Praise
ye
him
all
his
angels
,
let
them
praise
the
name
of
the
Lord
,
for
he
commanded
,
and
they
were
created
.
And
though
we
cannot
expresly
say
,
on
which
of
the
six
dayes
the
angels
were
created
,
because
there
is
no
expresse
mention
made
of
them
▪
yet
it
is
most
likely
that
they
were
created
together
with
the
highest
heavens
,
the
chief
place
of
their
habitation
;
and
that
on
the
first
day
,
because
then
at
the
laying
of
the
foundations
of
the
earth
the
angels
did
praise
their
Creatour
,
as
was
before
noted
,
Job
38.
Vers.
2.
And
the
earth
was
without
form
,
and
void
.
]
That
is
,
the
earth
was
on
the
first
day
created
,
and
when
it
was
at
first
created
,
it
had
neither
the
shap●
nor
ornaments
that
it
hath
now
:
it
was
not
round
,
solid
,
drie
,
distinguisht
here
and
there
with
valleys
and
hills
;
it
was
without
form
,
a
rude
and
indigested
lump
;
and
again
it
was
void
,
or
emptie
,
not
having
trees
,
herbs
,
and
slowers
to
adorn
it
,
nor
beasts
,
birds
,
or
people
to
inhabit
it
▪
as
it
hath
now
.
And
darknesse
was
upon
the
face
of
the
deep
.
]
By
the
deep
,
is
meant
that
confused
Chaos
,
or
indigested
Masse
of
earth
and
water
▪
of
which
before
he
had
spoken
;
by
darknesse
▪
is
meant
a
mere
privation
of
light
:
this
Chaos
or
deep
was
wholy
hid
and
involved
in
darknesse
;
in
the
whole
surface
of
it
▪
there
was
no
light
at
all
,
wherewith
it
should
be
seen
.
And
the
Spirit
of
God
moved
upon
the
face
of
the
waters
.
]
The
word
here
translated
moved
,
is
metaphoricall
,
taken
from
the
motion
of
birds
,
that
flutter
over
their
young
,
and
implies
that
the
holy
Ghost
did
sustain
and
cherish
this
Chaos
,
or
Deep
,
by
his
secret
,
but
effectuall
power
and
motion
,
even
as
birds
do
their
new-hatcht
young
ones
,
by
so
fluttering
over
them
.
Vers.
3.
And
God
said
let
there
be
light
.
]
That
is
,
God
the
Father
,
having
created
of
nothing
,
this
confused
Chaos
of
earth
and
water
,
did
the
same
first
day
create
also
the
light
,
which
was
a
bright
shining
quality
upon
the
face
of
this
deep
,
whereby
it
became
apparent
and
visible
;
and
this
he
did
by
saying
,
Let
there
be
light
,
that
is
,
by
his
almighty
word
and
command
,
Psal.
33.
6.
By
the
word
of
the
Lord
were
the
heavens
made
,
and
all
the
host
of
them
by
the
breath
of
his
mouth
:
not
any
word
uttered
or
spoken
after
the
manner
of
men
,
but
by
his
●ssentiall
Word
,
the
Sonne
of
God
,
who
is
the
word
and
wisdome
of
the
Father
.
John
1.
1.
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
.
1.
Cor.
1.
24.
Christ
the
power
of
God
,
and
the
wisdome
of
God
,
and
by
whom
the
Father
made
all
things
whatsoever
.
John
1.
3.
All
things
were
made
by
him
,
and
without
him
was
not
any
thing
made
that
was
made
.
Vers.
4.
And
God
divided
the
light
from
the
darknesse
.
]
Hereby
is
implyed
▪
1.
That
God
did
not
wholly
abolish
the
darknesse
all
over
the
deep
,
but
divided
the
light
from
the
darknesse
,
so
that
whilst
there
was
light
on
one
part
of
the
deep
,
it
was
still
dark
on
the
other
.
2.
That
he
ordained
that
there
should
be
for
ever
a
naturall
and
formall
repugnancy
and
contrariety
between
them
,
and
that
they
should
mutually
succeed
and
expell
one
the
other
,
that
so
every
where
about
the
b●dy
of
the
earth
it
should
be
successively
,
as
the
light
and
darknesse
moved
and
followed
each
other
,
sometimes
day
,
and
sometimes
night
.
3.
That
even
in
the
three
first
dayes
of
the
worlds
creation
,
before
the
sunne
was
made
(
the
motion
whereof
doth
now
measure
out
the
day
)
there
should
be
a
successive
going
▪
and
returning
of
light
and
darknes
,
according
to
the
time
of
day
&
night
,
as
well
as
afterwards
when
the
sun
was
created
to
give
light
unto
the
world
,
as
it
moved
about
the
body
of
the
earth
.
Vers.
5.
And
God
called
the
light
Day
,
and
the
darknesse
he
called
Night
.
]
That
is
,
he
made
this
succession
of
light
and
darknesse
to
be
for
those
distinct
times
▪
which
his
will
was
should
afterward
be
called
Day
and
Night
,
to
wit
,
by
Adam
when
he
gave
names
unto
all
things
.
And
the
evening
and
the
morning
were
the
first
day
.
]
The
evening
,
which
is
the
beginning
of
the
night
,
and
the
morning
,
which
is
the
beginning
of
the
day
,
are
here
put
for
the
whole
time
of
night
and
day
,
which
joyned
together
are
said
to
make
one
entire
day
,
to
wit
,
in
a
large
sense
comprehending
both
night
and
day
,
which
is
with
us
the
space
of
24
houres
:
whereas
the
time
whiles
the
light
shineth
is
the
day
strictly
taken
,
in
which
sense
Christ
saith
,
There
are
twelve
houres
in
the
day
,
John
11.
9.
Now
the
evening
is
set
before
the
morning
,
because
darknesse
was
in
time
before
the
light
,
and
thereupon
the
Jews
alwayes
began
their
large
day
at
evening
:
Levit.
23.
●2
.
From
even
unto
even
shall
ye
celebrate
your
Sabbath
.
Vers.
6.
And
God
said
,
Let
there
be
a
firmament
in
the
midst
of
the
waters
,
&c.
The
firmament
God
called
Heaven
,
vers.
8.
It
is
called
in
the
Hebrew
an
expansion
,
or
stretching
forth
,
because
the
Heavens
are
stretched
forth
as
a
curtain
.
Isai
.
40.
22.
God
stretcheth
forth
the
heavens
as
a
curtain
,
and
spreadeth
them
out
as
a
tent
to
dwell
in
:
and
in
Greek
,
Latine
,
and
English
a
firmament
;
because
of
the
constant
and
enduring
firmnesse
of
it
which
is
not
worn
with
its
continuall
motion
,
but
remaineth
such
as
it
was
framed
of
God
in
the
beginning
.
So
that
by
the
firmament
here
is
meant
,
whatsoever
is
contained
in
that
vast
space
from
the
surface
of
the
earth
,
to
the
uppermost
heavens
,
with
the
Regions
of
the
aire
and
the
heavenly
Orbs
,
&c.
Now
of
this
firmament
it
is
said
,
that
it
was
made
in
the
midst
of
the
waters
,
and
that
to
divide
the
waters
which
were
under
the
firmament
from
the
waters
which
were
above
the
firmament
;
and
from
hence
many
learned
men
have
concluded
,
that
doubtlesse
a
great
part
of
those
waters
that
did
at
first
cover
the
face
of
the
deep
were
on
this
day
lifted
up
by
the
almighty
command
of
God
,
above
all
the
heavenly
orbs
comprehended
under
this
word
firmament
,
and
so
there
continue
still
as
in
the
place
appointed
them
of
God
,
and
are
spread
as
an
orb
of
water
round
about
the
highest
part
of
the
visible
heavens
.
But
because
the
main
reason
whereon
they
ground
this
opinion
is
,
that
by
the
words
of
Moses
they
say
it
is
plain
,
that
the
whole
firmament
must
be
in
the
midst
of
the
waters
,
and
must
divide
the
waters
that
are
beneath
from
the
waters
that
are
above
;
and
this
reason
must
needs
also
overthrow
this
conceit
of
theirs
,
seeing
it
is
manifest
that
there
are
some
waters
alwayes
in
the
middle
region
of
the
aire
,
even
when
it
doth
not
rain
(
whence
it
is
noted
as
one
of
the
marvellous
works
of
Gods
providence
,
Job
26.
8.
He
bindeth
up
the
waters
in
his
thick
clouds
,
and
the
cloud
is
not
rent
under
them
)
and
in
this
regard
it
cannot
be
said
that
the
whole
firmament
,
comprehending
the
regions
of
the
aire
as
well
as
the
heavenly
orbs
,
doth
divide
the
waters
above
from
the
waters
beneath
,
therefore
it
is
certainly
more
probably
held
that
it
is
said
here
that
the
firmament
should
divide
the
waters
which
were
under
the
●irmament
from
the
waters
which
were
above
the
firmament
;
not
because
there
are
any
waters
above
the
heavens
,
where
the
sunne
,
moon
,
and
starres
are
set
,
which
are
a
part
of
the
firmament
,
vers.
17.
but
because
they
are
above
that
part
of
the
firmament
,
which
is
from
the
face
of
the
earth
and
sea
to
the
clouds
,
which
is
also
called
the
open
firmament
of
the
heaven
,
vers.
20.
for
by
the
waters
which
are
above
,
watry
clouds
are
meant
,
as
is
evident
in
many
other
places
of
Scripture
:
Psal.
18.
11.
His
pavillion
round
about
him
were
dark
waters
,
and
thick
clouds
of
the
skies
.
Psal.
104.
3.
Who
layeth
the
beams
of
his
chambers
in
the
waters
,
who
maketh
the
clouds
his
chariot
,
&c.
Psal.
147.
8.
Who
covereth
the
heaven
with
clouds
,
who
prepareth
rain
for
the
earth
.
Jer.
10.
13.
When
he
uttereth
his
voice
,
there
is
a
multitude
of
waters
in
the
heavens
.
And
so
the
firmament
is
said
to
be
in
the
midst
of
the
waters
,
because
part
of
those
waters
of
the
deep
forementioned
were
lifted
up
by
the
mighty
power
of
God
,
and
spread
abroad
into
thin
vapours
bound
up
in
thick
clouds
,
Job
26.
8.
and
so
that
part
of
the
firmament
wherein
the
birds
●ly
(
vers.
20.
)
was
in
the
midst
of
the
waters
,
and
divided
the
waters
above
from
the
waters
beneath
.
Vers.
9.
And
God
said
,
Let
the
waters
under
the
heaven
be
gathered
together
unto
one
place
,
and
let
the
dry
land
appear
.
]
God
having
the
first
day
created
the
earth
,
but
as
yet
without
form
,
vers.
2.
a
rude
and
indigested
lump
of
a
slimy
and
muddie
substance
,
and
drowned
,
as
it
were
,
in
a
deep
gulf
of
waters
,
now
on
the
third
day
it
was
by
the
same
almighty
power
of
God
compacted
into
a
solid
Masse
and
received
its
form
,
and
so
the
waters
descended
to
the
place
that
God
had
found●d
for
them
,
Psal.
104.
8.
They
go
up
by
the
mountains
,
they
go
down
by
the
valleys
to
the
place
thou
hast
founded
for
them
;
to
wit
,
those
concavities
,
and
vast
hollow
places
in
the
body
of
the
earth
,
wherein
the
Seas
and
other
waters
are
now
held
,
called
therefore
the
Storehouses
where
God
laid
up
the
depth
.
Psal.
33.
7
,
He
gathereth
the
waters
of
the
sea
together
as
an
heap
;
he
layeth
up
the
depth
in
Store-houses
:
and
thus
the
earth
and
water
together
made
an
entire
Globe
.
Nor
need
we
be
troubled
that
the
waters
are
said
to
be
gathered
together
into
one
place
:
for
besides
that
all
seas
and
rivers
are
but
as
so
many
branches
and
arms
of
the
great
Ocean
where
into
they
all
runne
(
E●cl
.
1.
7.
All
the
rivers
run
into
the
Sea
,
yet
the
sea
is
not
full
;
unto
the
place
from
whence
the
rivers
come
,
thither
they
return
again
.
)
the
meaning
of
those
words
may
be
onely
this
,
that
the
waters
under
the
heaven
were
to
be
gathered
and
runne
together
,
each
to
their
severall
place
.
Vers.
11.
And
God
said
,
Let
the
●arth
bring
forth
,
&c.
]
And
thus
the
Lord
in
great
wisdome
,
1.
caused
the
earth
to
yield
her
increase
before
the
sunne
was
created
,
by
the
heat
whereof
now
the
earth
is
warmed
and
so
doth
fructifie
that
hereby
we
might
learn
to
ascribe
the
fruits
of
the
●arth
to
God
rather
then
to
the
sunne
;
2.
He
made
ready
all
kind
of
food
for
the
living
creatures
that
were
afterwards
created
on
the
sixth
day
.
Vers.
12.
And
the
earth
brought
forth
grasse
and
herb
yielding
seed
,
&c.
]
Hereby
is
meant
both
that
God
did
then
by
his
almighty
word
give
to
the
earth
a
power
to
bring
forth
all
kind
of
herbs
and
plants
and
trees
unto
the
end
of
the
world
,
and
also
that
he
did
at
the
present
cause
it
actually
to
bring
them
forth
,
and
that
in
their
full
perfection
,
the
herb
yielding
seed
,
and
the
tree
yielding
fruit
(
as
man
afterwards
was
created
not
a
child
,
but
a
perfect
man
)
and
therefore
we
see
that
when
the
serpent
tempted
him
(
which
was
immediately
after
his
creation
)
the
tree
of
knowledge
of
good
and
evil
had
fruit
fully
ripe
upon
it
.
Chap.
3.
6.
The
woman
saw
that
the
tree
was
good
for
food
,
and
that
it
was
pleasant
for
the
eyes
;
which
is
indeed
an
argument
of
much
weight
to
prove
that
the
world
began
with
the
Autumne
,
and
that
at
first
the
yeare
was
counted
to
begin
then
.
And
God
saw
that
it
was
good
.
]
That
is
,
God
approved
them
all
to
be
good
.
And
indeed
even
those
poysonous
herbs
and
plants
which
were
on
this
day
created
are
good
and
usefull
in
their
kind
,
and
meat
for
some
creatures
;
nor
should
have
ever
been
hurtfull
to
man
,
if
man
had
not
sinned
.
Vers.
14.
And
let
them
be
for
signes
.
]
That
is
,
to
signifie
things
to
come
,
both
naturall
and
ordinary
,
and
supernaturall
and
extraordinary
.
For
so
we
find
by
continuall
experience
,
that
the
divers
colour
and
hew
of
the
Sunne
and
Moon
,
as
likewise
the
rising
and
setting
of
divers
Constellations
of
the
starres
,
do
foreshew
fair
and
foul
weather
,
storms
and
tempests
,
&c.
and
hereby
both
seamen
and
husbandmen
and
physicians
receive
very
helpfull
insinuations
of
the
fittest
opportunities
for
their
severall
affairs
:
yea
oftentimes
by
Eclipses
,
Comets
,
and
sometimes
by
other
supernaturall
signes
,
God
foreshews
the
heavy
calamities
he
intends
to
bring
upon
men
,
insomuch
that
those
that
dwell
in
the
utmost
parts
of
the
earth
are
afraid
at
his
tokens
,
Psal.
65.
8.
so
it
is
said
,
Luke
21.
25
,
26.
There
shall
be
signes
in
the
Sunne
and
in
the
Moon
,
and
in
the
Starres
,
and
upon
the
earth
distresse
of
Nations
with
perplexitie
,
the
sea
and
the
waves
roring
,
mens
hearts
failing
them
for
fear
.
and
Act.
2.
19
,
20.
I
will
shew
wonders
in
heaven
abov●
,
and
signes
in
the
earth
beneath
,
bloud
,
and
fire
,
and
vapour
of
smoke
.
The
sunne
shall
be
turned
into
darknesse
,
and
the
moon
into
bloud
:
&
yet
this
is
no
warrant
for
fortune-tellers
and
such
as
by
searching
under
what
Planet
men
are
born
will
undertake
to
for●tell
and
divine
what
good
and
evil
shall
befall
them
both
in
their
life
and
death
:
for
this
is
a
vanitie
and
wickednesse
,
which
the
Sc●ipture
doth
every
where
deride
and
condemne
,
Deut.
18.
10.
There
shall
not
be
found
among
you
any
one
that
maketh
his
sonne
or
daughter
to
passe
through
the
fire
,
or
that
useth
divination
,
or
an
observer
of
times
,
or
an
enchanter
,
or
a
witch
.
Isa.
47.
13.
Let
now
the
Astrologers
,
the
starregazers
,
the
monethly
prognosticatours
stand
up
and
save
thee
from
these
things
that
shall
come
upon
thee
.
And
for
seasons
.
]
To
wit
,
Summer
and
Winter
,
Spring
and
Autumne
,
which
come
by
the
course
of
the
Sunne
,
as
that
approcheth
nearer
to
us
▪
or
goeth
further
from
us
:
yea
God
hath
appointed
the
Moon
also
for
seasons
,
Psal.
104.
19.
for
thereby
we
account
the
moneths
and
their
severall
seasons
;
and
the
Starres
likewise
and
Constellations
which
arise
and
set
,
some
at
one
time
of
the
yeare
,
and
some
at
another
.
Vers.
16.
And
God
made
two
great
lights
.
]
However
the
Sunne
is
indeed
the
greatest
of
all
the
heavenly
lights
▪
being
166.
times
bigger
then
the
earth
,
yet
it
is
well
known
to
the
learned
,
that
the
Moon
is
the
least
but
one
of
all
the
Planets
,
and
that
it
hath
little
or
no
light
of
it self
,
but
is
made
lightsome
by
the
Sunnes
shining
upon
it
,
and
so
by
re●lection
shines
upon
the
earth
,
as
a
looking-glasse
will
do
.
But
Moses
here
speaketh
of
the
Sunne
and
Moon
,
as
they
appear
to
the
eye
of
man
▪
to
which
the
Moon
seemeth
the
greatest
light
next
to
the
Sunne
,
because
it
is
nea●est
to
the
earth
of
all
the
Planets
.
Vers.
20.
And
God
said
,
Let
the
waters
bring
forth
abundantly
the
moving
creature
that
hath
life
,
and
fow●
that
may
flie
.
]
Some
Expositours
hold
that
this
place
doth
no
more
prove
that
the
waters
were
the
matter
of
the
which
the
fowls
of
the
aire
were
made
,
or
the
place
in
which
they
were
created
,
and
out
of
which
they
came
,
then
the
same
can
be
proved
concerning
the
earth
,
because
it
is
said
,
chap.
2.
19.
Out
of
the
ground
the
Lord
God
formed
every
beast
of
the
field
,
and
every
fowl
of
the
aire
.
The
meaning
therefore
is
onely
this
,
that
as
God
commanded
the
waters
to
bring
forth
the
moving
creatures
,
to
wit
,
that
live
in
the
water
,
as
fishes
,
&c.
so
he
also
commanded
that
fowls
should
flie
above
the
earth
in
the
open
firmament
.
But
yet
considering
that
the
●ature
and
quality
of
fish
and
fowl
are
so
like
in
many
regards
,
&
that
the
one
do
move
in
the
aire
much
as
the
other
do
move
in
the
waters
,
I
see
not
but
that
these
words
,
Let
the
waters
bring
forth
abundantly
,
may
have
reference
not
onely
to
the
fish
that
swimme
in
the
water
,
but
also
to
fowl
that
were
to
flie
in
the
aire
;
especially
if
by
the
water
we
understand
the
upper
waters
,
to
wit
,
the
vapours
or
mists
that
arose
out
of
the
waters
which
brought
forth
fowl
abundantly
,
even
as
the
waters
did
the
fish
,
and
the
earth
afterward
the
beasts
.
As
for
the
place
chap.
2.
19.
Out
of
the
ground
the
Lord
God
formed
every
beast
of
the
field
,
and
every
fowl
of
the
aire
;
either
these
words
,
and
every
fowl
of
the
aire
,
must
have
r●ference
onely
to
those
words
,
the
Lord
God
formed
,
and
not
to
those
,
out
of
the
ground
,
as
if
it
had
been
thus
expressed
,
out
of
ground
the
Lord
God
formed
every
beast
of
the
field
,
and
likewise
the
Lord
God
formed
every
fowl
of
the
aire
;
or
else
we
must
hold
that
the
fowl
are
there
said
to
have
been
formed
out
of
the
ground
;
because
though
the
waters
did
at
first
bring
them
forth
,
yet
there
was
in
those
waters
of
which
they
were
made
a
mixture
of
earth
,
and
in
that
regard
it
might
be
said
also
that
they
were
formed
out
of
the
ground
.
Vers.
26.
And
God
said
,
Let
us
make
man
in
our
image
after
our
likenesse
.
]
Having
made
the
whole
world
for
mans
use
,
at
the
last
the
Lord
created
man
,
for
whom
all
those
things
were
beforehand
provided
.
And
this
he
is
here
said
to
have
done
,
not
without
deliberation
and
consultation
,
Let
us
make
man
,
&c.
wherein
God
speaks
of
himself
after
the
manner
of
men
,
thereby
onely
to
imply
the
excellency
of
the
work
he
had
now
in
hand
.
The
persons
consulting
are
doubtlesse
the
holy
Trinitie
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
those
three
in
heaven
,
which
are
one
God
,
the
Father
,
the
Word
,
and
the
holy
Ghost
,
1.
John
.
5.
7.
who
resolve
to
make
man
after
their
likenesse
and
in
their
image
;
not
because
God
took
upon
him
a
humane
shape
when
he
created
man
,
but
because
,
in
regard
of
the
spirituall
essence
of
his
reasonable
and
understanding
soul
,
in
regard
of
his
lordship
and
dominion
over
the
creatures
,
but
especially
in
regard
of
his
wisdome
,
righteousnesse
and
holinesse
he
was
made
like
unto
God
,
and
resembled
his
Creatour
:
Col.
3.
10.
Put
on
the
new
man
,
which
is
renewed
in
knowledge
,
after
the
image
of
him
that
created
him
;
and
Eph.
4.
24.
Which
after
God
is
created
in
righteousnesse
and
true
holinesse
.
Vers.
29.
And
God
said
behold
I
have
given
you
every
herb
bearing
seed
,
&c.
]
This
grant
of
the
fruits
of
the
earth
to
be
for
food
both
for
man
and
beast
may
seem
to
imply
that
in
the
state
of
innocency
,
wherein
man
was
at
first
created
,
there
should
have
been
no
other
meat
requisite
or
desired
for
mans
sustenance
.
But
that
this
continued
thus
untill
the
Floud
,
when
the
eating
of
flesh
was
expresly
allowed
,
Gen.
9.
3.
Every
moving
thing
that
liveth
shall
be
meat
for
you
,
&c.
seems
not
so
probable
:
for
1.
they
wore
the
skinnes
of
beasts
,
and
therefore
it
is
likely
they
eat
also
the
flesh
;
2.
had
they
not
made
use
of
cattel
for
food
in
those
sixteen
hundred
years
and
upwards
before
the
Floud
,
the
earth
would
have
been
overburdened
because
of
their
great
increase
;
3.
they
then
offered
sacrifices
of
their
cattel
,
Gen.
4.
4.
Abel
brought
of
the
firstlings
of
his
flock
,
&c.
and
they
used
not
to
sacrifice
to
God
any
thing
but
what
God
had
granted
to
them
for
their
own
use
.
Vers.
31.
God
saw
every
thing
that
he
had
made
,
and
behold
it
was
very
good
.
]
Hereby
it
appears
,
that
even
those
wicked
angels
,
whom
we
call
devils
,
were
at
first
created
holy
and
good
,
though
afterward
they
abode
not
in
the
truth
,
but
sinned
.
John
8.
44.
Ye
are
of
your
father
the
devil
,
he
abode
not
in
the
truth
because
there
is
no
truth
in
him
,
&c.
2.
Pet.
2.
4.
God
spared
not
the
angels
that
sinned
,
&c.
and
so
kept
not
their
first
estate
,
but
left
their
habitation
,
and
were
thrown
down
into
hell
.
How
soon
after
their
creation
it
was
that
they
sinned
,
the
Scripture
doth
no
where
make
known
;
onely
that
it
was
before
Adam
and
Eve
sinned
we
are
si●e
▪
because
by
the
devil
in
the
serpent
they
were
seduced
,
as
is
afterward
related
in
the
third
chapter
.
CHAP.
II.
ANd
all
the
host
of
them
.
]
That
is
,
all
the
creatures
both
in
heaven
and
in
earth
:
which
are
here
called
an
host
or
an
army
,
because
there
is
of
them
an
innumerable
multitude
,
many
severall
troops
,
and
all
placed
and
ranked
in
admirable
order
,
even
to
the
astonishment
of
those
that
behold
and
consider
it
,
and
are
all
under
the
command
of
God
their
Creatour
,
and
as
his
servants
,
Psal.
119.
91.
stand
alwayes
ready
as
in
battel-array
to
execute
his
will
,
to
fight
against
and
destroy
his
enemies
if
he
speaks
but
the
word
.
Esai
.
45.
12.
I
have
made
the
earth
,
and
created
man
upon
it
:
I
,
even
my
hands
,
have
stretched
out
the
heavens
,
and
all
their
host
have
I
commanded
.
Judg.
5.
20.
They
fought
from
heaven
,
the
starres
in
their
courses
fought
against
Sisera
:
And
hence
God
is
so
frequently
called
in
the
Scripture
the
Lord
God
of
hosts
,
Psal.
95.
5.
and
(
where
the
Hebrew
word
is
retained
)
the
Lord
of
Sabbaoth
,
Rom.
9.
29.
Vers.
2.
He
rested
on
the
seventh
day
from
all
the
works
which
he
had
made
.
]
That
is
,
he
did
not
on
the
seventh
day
create
any
thing
as
he
had
done
on
the
foregoing
six
dayes
,
because
all
was
already
finished
which
he
had
purposed
to
make
.
The
Creatour
of
the
ends
of
the
earth
fainteth
not
,
neither
is
neary
,
Isa.
40.
28.
onely
it
is
said
that
he
rested
on
the
seventh
day
,
because
he
ceased
from
the
work
of
creation
:
for
as
concerning
the
sustaining
and
governing
of
the
creatures
,
the
Father
worketh
hitherto
,
and
Christ
worketh
,
John
5.
17.
Vers.
3.
And
God
blessed
the
seventh
day
,
and
sanctified
it
.
]
The
second
word
,
sanctified
,
is
added
by
way
of
explaining
the
first
word
,
blessed
;
and
the
meaning
is
,
that
God
set
apart
the
seventh
day
for
the
speciall
work
of
his
service
,
and
blessed
it
,
with
this
singular
priviledge
,
that
it
should
be
wholy
consecrate
to
him
and
his
worship
.
Some
Expositours
indeed
hold
that
there
was
not
any
law
imposed
upon
Adam
and
his
posterity
for
the
keeping
of
the
seventh
day
holy
,
till
at
mount
Sinai
it
was
commanded
the
Israelites
;
and
so
they
take
this
here
to
be
mentioned
by
Moses
by
way
of
Prolepsis
,
to
wit
,
that
because
God
rested
from
his
work
of
creation
upon
the
seventh
day
,
therefore
he
did
afterwards
ordain
,
that
every
seventh
day
of
the
week
should
be
kept
holy
by
the
Israelites
as
a
Sabbath
of
rest
unto
the
Lord
.
But
the
words
will
not
bear
this
exposition
;
and
there
are
many
reasons
besides
that
do
evidently
enough
discover
that
God
did
from
the
first
creation
appoint
that
the
seventh
day
should
be
kept
as
a
holy
Sabbath
:
as
1.
Because
it
is
expressely
spoken
of
the
very
next
day
after
the
Lord
had
ended
the
worlds
creation
:
Now
if
that
were
a
Sabbath
sanctified
and
set
apart
for
holy
imployments
,
we
cannot
think
that
this
ordinance
beginning
then
was
not
afterward
continued
.
2.
Because
it
is
no
way
probable
that
the
Church
had
for
so
many
ages
before
the
giving
of
the
Law
no
set
day
set
apart
for
holy
imployments
.
What
though
there
be
no
mention
made
in
the
Scriptures
of
the
Patriarchs
keeping
a
Sabbath
?
Many
things
they
did
which
are
not
mentioned
:
and
how
could
the
distinction
of
severall
weeks
be
kept
till
the
Law
?
yea
,
how
could
they
have
known
the
weekly
seventh
day
from
the
creation
,
if
it
had
not
been
constantly
kept
from
the
Creation
till
that
time
?
3.
Because
it
is
plain
that
the
Jews
did
keep
the
Sabbath
defore
the
Law
was
given
:
for
before
the
Law
was
given
,
that
was
spoken
by
Moses
,
Exod.
16.
23.
To
morrow
is
the
rest
of
the
holy
Sabbath
unto
the
Lord
.
and
4.
Because
the
Apostle
Heb.
4.
3.
doth
evidently
enough
imply
that
there
was
a
rest
which
Gods
people
did
observe
sin●e
the
finishing
of
Gods
work
from
the
first
foundation
of
the
world
.
Vers.
4.
These
are
the
generations
of
the
heavens
and
of
the
earth
,
&c.
]
That
is
,
in
this
order
and
manner
,
as
hath
been
declared
,
were
the
heavens
and
the
earth
▪
at
first
created
and
made
,
and
all
the
plants
and
herbs
of
the
field
,
when
as
yet
there
had
been
no
such
thing
growing
thereon
according
to
the
course
of
nature
as
now
they
do
.
Vers.
5.
For
the
Lord
God
had
not
caused
it
to
rain
upon
the
earth
,
&c.
]
As
if
he
should
say
,
it
must
needs
be
yielded
that
God
did
at
first
by
his
absolute
power
cause
these
things
to
grow
out
of
the
earth
,
for
there
had
been
as
yet
none
of
those
ordinary
means
whereby
the
earth
is
now
made
fruitfull
,
no
rain
to
water
it
,
no
man
to
till
it
.
Vers.
6.
But
there
went
up
a
mist
,
&c.
]
Junius
reades
this
negatively
,
Nor
went
there
up
a
mist
,
&c.
and
takes
it
to
be
a
further
confirmation
of
that
which
before
was
said
,
that
the
creating
of
things
by
the
meer
word
of
God
cannot
be
denied
▪
because
as
yet
there
had
not
been
so
much
as
a
mist
to
water
the
ground
.
But
if
we
reade
it
,
as
in
our
Translation
,
it
must
be
understood
(
as
I
conceive
)
to
be
added
by
way
of
preventing
an
objection
:
for
whereas
it
might
be
said
,
How
then
continued
they
to
grow
after
they
were
created
,
being
there
was
neither
rain
to
water
the
earth
,
nor
man
to
till
it
?
Moses
telleth
us
,
There
went
up
a
mist
,
&c.
Vers.
7.
And
breathed
into
his
nostrils
the
breath
of
life
.
]
That
is
▪
by
his
almighty
power
the
Lord
did
create
and
infuse
into
the
yet
livelesse
body
of
Adam
a
living
reasonable
soul
,
which
being
instantly
united
to
the
body
in
an
incomprehensible
manner
,
his
body
was
quickened
and
enlivened
,
which
soon
appeared
by
the
breath
in
his
nostrils
.
Thus
the
soul
was
not
,
as
the
body
,
made
of
the
earth
,
but
created
of
nothing
,
and
so
joyned
to
the
body
.
Vers.
8.
The
Lord
God
planted
a
garden
Eastward
in
Eden
.
]
To
wit
,
on
the
third
day
of
the
Creation
,
when
the
Lord
commanded
the
earth
to
bring
forth
all
herbs
,
trees
,
and
plants
wherewith
it
is
now
adorned
:
for
as
he
then
made
the
earth
all
over
to
bring
forth
some
kind
of
increase
or
other
for
the
use
of
living
creatures
,
and
of
Adams
posterity
,
as
they
should
increase
;
so
for
the
present
habitation
of
these
our
first
Parents
,
he
then
also
made
in
Eden
,
a
countrey
that
lay
Eastward
from
Canaan
,
mentioned
often
in
the
Scriptures
,
Isa.
35.
12.
Ezek.
27.
23.
a
most
goodly
pleasant
and
fruitfull
garden
,
abounding
with
all
things
that
could
be
therein
desired
,
and
so
curiously
ordered
in
every
respect
as
if
it
had
been
planted
by
art
,
and
hereinto
Adam
was
put
.
This
Garden
is
by
the
Greek
Interpreters
called
Paradise
,
and
is
in
the
Scripture
termed
the
garden
of
the
Lord
,
Gen.
13.
10.
and
for
the
pleasantnesse
of
it
made
a
figure
of
the
heaven
of
heavens
,
which
is
therefore
called
Paradise
,
Luke
23.
43.
To
day
shalt
thou
be
with
me
in
Paradise
.
2.
Cor.
12.
4.
He
was
caught
up
into
Paradise
,
&c.
Vers.
9.
The
tree
of
life
,
&c.
]
This
tree
was
so
called
,
1.
because
it
was
a
memoriall
or
monitorie
signe
of
that
life
which
he
had
received
from
God
;
2.
because
it
was
a
sacramentall
signe
annexed
to
the
covenant
of
works
,
assuring
life
and
glory
upon
condition
of
perfect
obedience
;
3.
as
some
conceive
,
because
of
the
power
which
God
had
given
it
to
sustain
the
body
of
man
in
perfect
strength
without
any
decay
untill
they
were
translated
to
heavenly
glory
;
which
they
take
to
be
the
ground
of
that
which
is
said
,
Gen.
3.
22.
Lest
he
take
also
of
the
tree
of
life
and
eat
and
live
for
ever
:
therefore
the
Lord
God
sent
him
forth
from
the
garden
of
Eden
.
Vers.
10.
And
the
tree
of
knowledge
of
good
and
evil
.
]
So
called
,
not
because
the
fruit
thereof
had
any
such
quality
or
virtue
,
that
being
eaten
it
would
work
in
man
any
increase
of
knowledge
or
quicknesse
of
wit
;
but
because
it
was
another
sacramentall
signe
annexed
to
the
covenant
of
works
,
sealing
death
and
damnation
to
them
in
case
of
disobedience
,
and
so
assuring
them
of
the
event
that
would
follow
if
contrary
to
Gods
command
they
should
eat
of
it
,
namely
,
that
they
should
to
their
cost
experimentally
know
the
difference
between
good
and
evil
.
Vers.
16.
The
Lord
God
commanded
the
man
saying
,
&c.
]
Besides
the
morall
law
,
the
law
of
Nature
written
in
Adams
heart
,
whereby
he
knew
exactly
all
things
wherein
he
was
bound
to
obey
his
Creatour
,
the
Lord
gave
him
also
this
positive
and
particular
commandment
concerning
a
thing
of
it self
indifferent
,
but
by
Gods
command
made
unlawfull
,
that
the
Lords
absolute
Dominion
over
him
might
be
hereby
made
known
,
and
his
disobedience
might
become
the
more
manifest
.
CHAP.
III.
NOw
the
serpent
was
more
subtill
then
any
beast
of
the
field
,
&c.
]
That
it
was
the
devil
who
in
and
by
the
serpent
did
seduce
Eve
,
is
plain
enough
in
other
places
of
Scripture
.
John
8.
44.
Ye
are
of
your
father
the
devil
:
he
was
a
murderer
from
the
beginning
.
2.
Cor.
11.
3.
But
I
fear
lest
by
any
means
,
as
the
serpent
beguiled
Eve
through
his
subtiltie
,
so
your
minds
,
&c.
1.
John
3.
8.
For
the
devil
sinneth
from
the
beginning
.
Rev.
12.
9.
That
old
serpent
called
the
Devil
and
Satan
which
deceiveth
the
whole
world
.
But
why
then
doth
Moses
speak
no
one
word
of
the
devil
,
but
onely
mentions
the
serpent
?
Surely
for
the
same
reason
that
before
he
had
omitted
the
expresse
mention
both
of
the
creation
and
fall
of
the
angels
,
because
his
purpose
is
to
report
the
story
according
to
the
outward
visible
carriage
of
it
▪
herein
accommodating
himself
to
the
rudenesse
and
capacity
of
that
infant
Church
,
who
had
need
of
milk
,
not
of
strong
meat
;
and
of
this
serpent
it
is
said
,
that
he
was
more
subtill
then
any
beast
of
the
field
,
to
imply
the
reason
why
the
devil
made
choice
of
this
instrument
rather
then
any
other
.
And
he
said
unto
the
woman
.
]
The
serpent
,
speechlesse
in
himself
,
had
his
mouth
opened
by
Satan
,
who
caused
him
to
speak
,
or
spake
in
and
by
him
,
as
the
Lord
by
an
angel
opened
the
mouth
of
Balaams
asse
.
Numb
.
22.
28.
And
the
Lord
opened
the
mouth
of
the
asse
,
and
she
said
,
&c.
Why
the
woman
was
not
astonished
to
heare
a
dumb
creature
speak
,
is
but
a
curious
and
causelesse
question
:
there
is
nothing
said
here
to
the
contrary
but
that
she
might
at
first
be
afraid
,
and
yet
afterwards
be
imboldned
to
talk
with
him
.
Vers.
5.
For
God
doth
know
that
in
the
day
that
ye
eat
thereof
,
then
your
eyes
shall
be
opened
,
&c.
That
is
,
God
knows
that
upon
the
eating
of
this
fruit
ye
shall
obtain
a
further
,
yea
a
divine
,
degree
of
knowledge
,
equall
unto
that
of
God
himself
,
the
Father
,
Sonne
,
and
holy
Ghost
:
and
thus
the
serpent
doth
cunningly
wrest
to
a
wrong
sense
,
the
name
formerly
given
unto
this
tree
,
but
upon
another
ground
.
Vers.
7.
And
the
eyes
of
them
both
were
opened
,
&c.
]
The
eyes
neither
of
body
nor
mind
were
opened
by
any
virtue
or
e●ficacie
of
the
fruit
they
had
eaten
:
for
why
then
were
not
the
womans
eyes
opened
so
soon
as
ever
she
had
eaten
,
before
Adam
was
seduced
?
no
,
this
was
another
kind
of
opening
the
eyes
,
then
that
which
the
serpent
promised
,
to
wit
,
an
enlightning
of
their
consciences
to
see
the
enormity
of
their
sinne
,
and
the
misery
whereto
they
had
thereby
brought
themselves
.
And
they
knew
that
they
were
naked
.
]
Naked
both
in
soul
and
body
,
which
were
bereaved
of
the
image
of
God
,
deprived
of
his
glory
,
and
subjected
to
inordinate
lusts
,
&
thereupon
to
shame
,
according
to
that
,
Exod.
32.
25.
Aaron
had
made
them
naked
to
their
shame
amongst
their
enemies
.
Questionlesse
they
saw
,
and
knew
that
they
were
naked
before
;
else
why
is
it
said
,
chap.
2.
25.
that
they
were
not
ashamed
?
but
now
they
saw
it
with
shame
,
which
they
did
not
before
.
Vers.
8.
And
they
heard
the
voice
of
the
Lord
God
walking
in
the
garden
,
in
the
cool
of
the
day
.
]
There
needs
no
scruple
be
made
,
either
of
the
voice
,
or
walking
of
God
,
if
we
conceive
that
he
appeared
in
humane
shape
,
as
afterwards
usually
unto
Abraham
.
And
that
this
was
in
the
cool
of
the
day
,
is
added
,
not
onely
to
shew
the
time
of
the
day
(
and
it
may
be
meant
either
of
morning
or
evening
;
for
in
both
cool
winds
are
wont
to
arise
)
but
also
to
imply
by
what
means
the
voice
came
to
them
,
to
wit
,
by
the
whisking
of
the
wind
.
And
Adam
and
his
wife
hid
themselves
,
&c.
]
Being
conscious
of
their
sinne
,
and
therefore
fearing
the
Majestie
of
God
,
stricken
with
horrour
and
amazednesse
they
know
not
what
to
do
,
but
do
what
they
can
to
hide
themselves
.
Vers.
11.
And
he
said
,
Who
told
thee
that
thou
wast
naked
?
]
As
if
he
should
have
said
,
Thou
wert
naked
before
▪
without
fear
or
shame
;
and
therefore
whence
comes
it
that
thou
art
now
ashamed
?
surely
because
thou
hast
eaten
of
the
forbidden
fruit
.
Vers.
14.
And
the
Lord
God
said
unto
the
serpent
,
&c.
]
Though
Moses
names
onely
the
serpent
,
for
the
reasons
above
mentioned
,
yet
both
are
here
condemned
;
the
serpent
as
the
instrument
(
even
as
a
father
breaks
the
sword
wherewith
his
child
was
slain
)
and
the
devil
as
the
chief
authour
:
and
therefore
is
the
judgement
so
exprest
,
that
whilst
all
is
fitted
to
the
serpent
in
a
literall
sense
,
some
particulars
(
if
not
all
)
do
most
fitly
also
,
though
in
a
mysticall
sense
,
include
the
curse
in●licted
on
the
devil
.
Vpon
thy
belly
shalt
thou
go
,
&c.
]
Either
because
he
had
extolled
himself
against
man
,
his
creeping
and
feeding
on
the
earth
(
which
before
should
not
have
been
ignominious
)
is
accursed
and
made
reprochfull
now
;
or
(
which
is
more
agreeable
to
the
plain
meaning
of
the
words
)
this
going
on
his
belly
,
and
feeding
on
dust
,
was
not
the
naturall
gate
and
food
of
the
serpent
before
,
but
now
he
is
adjudged
thereto
because
of
this
fact
.
Vers.
15.
And
I
will
put
enmitie
between
thee
and
the
woman
,
and
between
thy
seed
and
her
seed
.
]
This
is
spoken
,
1.
of
the
naturall
Antipathy
betwixt
mankind
,
and
those
detestable
beasts
,
the
serpents
;
2.
of
the
naturall
enmitie
betwixt
mankind
and
the
devil
and
his
angels
(
for
though
through
Satans
su●●iltie
,
covertly
insinuating
himself
under
another
person
,
men
do
indeed
cleave
to
him
and
serve
him
,
yet
naturally
all
men
do
abhorre
and
slie
the
devil
as
an
enemy
)
3.
of
that
holy
enmity
betwixt
Christ
,
together
with
all
true
believers
the
members
of
Christ
,
and
the
devil
and
his
angels
,
together
with
all
the
wicked
as
they
are
the
seed
of
the
serpent
▪
John
8.
44.
Ye
are
of
your
father
the
devil
,
&c.
It
shall
bruise
thy
head
.
]
This
is
spoken
,
1.
of
mens
destroying
serpents
;
2.
and
especially
of
Christs
destroying
the
kingdome
and
power
of
Satan
,
For
as
much
then
as
the
children
are
partakers
of
flesh
and
bloud
,
he
also
himself
likewise
took
part
of
the
same
,
that
through
death
he
might
destroy
him
that
had
the
power
of
death
,
that
is
,
the
devil
,
Heb.
2.
14.
whereby
also
all
believers
do
become
conquerours
over
those
spirituall
enemies
of
their
souls
.
And
thou
shalt
bruise
his
heel
.
]
This
is
meant
,
1.
of
the
serpents
lying
in
wait
to
sting
and
hurt
mankind
;
2.
of
the
devils
assaulting
Christ
in
his
temptations
,
a●flictions
,
death
and
buriall
;
and
the
faithfull
in
their
temptations
and
troubles
,
which
to
him
and
them
is
but
as
the
bruising
of
the
heel
.
Vers.
16.
Vnto
the
woman
he
said
I
will
greatly
multiply
thy
sorrow
and
thy
conception
.
]
That
is
,
thy
painfull
conceptions
,
or
the
sorrows
of
thy
conceptions
,
faintnesse
,
sick
fits
,
perill
of
abortion
,
&c.
Thy
desire
shall
be
to
thy
husband
.
]
That
is
,
thy
desire
shall
be
subject
to
thy
husband
,
upon
his
will
and
pleasure
all
thy
desire
must
depend
.
For
in
this
sense
the
same
phrase
is
used
,
Gen.
4.
7.
concerning
Abels
subjection
to
Cain
,
as
the
firstborn
.
It
istrue
by
the
law
of
creation
the
woman
should
have
lived
in
subordination
under
her
husband
&
should
have
been
governed
by
him
:
for
Adam
was
first
formed
,
then
Eve
,
1.
Tim.
2.
13.
and
1.
Co●
.
11.
9.
Man
was
not
created
for
the
woman
,
but
the
woman
for
the
man
:
but
being
here
denounced
as
a
chastisement
for
sinne
,
it
implyeth
a
further
degree
of
subjection
then
that
which
should
have
been
by
the
law
of
Nature
and
Creation
;
as
indeed
by
reason
of
the
corruption
of
our
nature
it
is
made
every
where
somewhat
irksome
and
hard
to
be
born
,
but
amongst
some
a
very
yoke
of
bondage
.
Vers.
18.
And
thou
shalt
eat
the
herb
of
the
field
.
]
And
so
neither
the
herbs
or
fruits
of
Paradise
.
Vers.
21.
Vnto
Adam
also
and
to
his
wife
did
the
Lord
God
make
coats
of
skinnes
,
&c.
]
This
may
be
meant
of
the
Lords
doing
this
presently
,
before
they
were
turned
out
of
Paradise
,
by
the
ministry
of
angels
,
or
how
else
it
pleased
him
,
to
wit
,
that
by
the
skinnes
of
slain
beasts
he
made
them
garments
,
and
so
clothed
them
therewith
;
or
rather
,
that
the
Lord
taught
Adam
and
Eve
,
and
gave
them
directions
how
they
should
of
the
skinnes
of
beasts
make
themselves
garments
for
the
covering
of
their
nakednesse
,
and
to
shelter
their
bodies
from
the
injury
of
the
weather
:
for
seeing
there
is
no
question
to
be
made
,
but
that
the
Lord
did
immediately
teach
them
the
worship
of
offering
sacrifices
,
as
signes
and
types
of
that
reconciliation
and
atonement
which
was
to
be
expected
in
the
promised
seed
(
and
therefore
we
reade
,
in
the
following
chapter
,
of
the
Sacrifices
that
were
offered
by
Cain
and
Abel
)
it
cannot
be
thought
improbable
that
withall
direction
was
given
to
make
them
coats
of
the
skins
of
the
beasts
slain
.
However
by
this
kind
of
clothing
chosen
for
them
,
they
were
taught
betimes
not
to
have
so
much
respect
to
delicacy
as
to
usefulnesse
in
attiring
themselves
;
2.
in
the
spoils
of
those
dead
beasts
to
wear
the
remembrances
of
their
own
mortality
,
yea
of
that
brutish
condition
whereinto
by
their
sinne
they
were
fallen
.
And
to
this
that
bitter
taunt
seems
to
have
reference
in
the
following
verse
,
Behold
the
man
is
become
as
one
of
us
,
to
know
good
and
evil
,
&c.
Vers.
22.
And
now
lest
he
put
forth
his
hand
and
take
also
of
the
tree
of
life
,
&c.
]
Some
Expositours
conceive
that
the
fruit
of
the
tree
of
life
being
eaten
by
man
should
have
prevented
all
decay
of
naturall
strength
,
and
have
made
him
immortall
,
or
at
least
have
kept
him
in
perfect
health
and
strength
untill
he
was
taken
up
from
earth
into
heaven
;
and
that
either
by
means
of
a
created
power
and
efficacy
,
which
to
this
end
and
purpose
God
had
given
to
this
fruit
,
or
by
an
extraordinary
and
supernaturall
blessing
,
which
God
had
ordained
should
go
along
with
the
eating
of
this
fruit
:
and
hence
they
say
it
was
that
when
Adam
and
Eve
had
sinned
,
God
now
resolved
to
turn
them
out
of
Paradise
that
they
might
not
taste
of
the
tree
of
life
,
either
in
mercy
,
to
prevent
their
living
for
ever
in
misery
;
or
in
judgement
,
that
the
curse
of
Death
which
God
had
threatned
as
the
reward
of
sinne
might
not
be
prevented
by
eating
of
this
fruit
.
But
this
conceit
is
justly
rejected
by
the
best
Expositours
.
It
was
no
wayes
possible
that
any
created
food
should
frustrate
Gods
decree
,
that
Death
should
be
the
wages
of
Sinne.
Whatever
effect
might
have
followed
upon
the
eating
of
this
●ruit
,
had
man
continued
in
the
state
of
Innocency
;
yet
when
his
body
was
dead
because
of
sinne
,
as
the
Apostle
speaks
,
Rom.
8.
10.
it
was
not
the
eating
of
this
fruit
that
could
make
his
dead
body
to
live
for
ever
.
The
true
reason
why
the
Lord
cast
Adam
out
of
Paradise
to
prevent
his
eating
of
the
tree
of
life
,
was
doubtlesse
that
having
by
his
disobedience
and
sinne
made
himself
liable
to
death
,
he
might
not
now
meddle
with
this
sacramentall
seal
of
life
and
salvation
,
which
now
because
of
sinne
he
had
nothing
to
do
with
:
Onely
as
before
the
Lord
had
upbraided
them
for
their
vain
affectation
of
being
like
unto
him
in
that
ironicall
expression
,
Behold
the
man
is
become
as
one
of
us
to
know
good
and
evil
,
meaning
that
by
his
sinne
they
were
become
most
unlike
him
;
so
in
these
words
ironically
he
upbraids
him
after
the
same
manner
for
that
certainty
of
death
he
had
brought
upon
himself
,
determining
to
cast
him
out
of
the
garden
of
Eden
,
Lest
(
saith
the
Lord
)
he
put
forth
his
hand
and
take
also
of
the
tree
of
life
,
and
eat
,
and
live
for
ever
;
not
because
there
was
any
danger
of
his
living
for
ever
,
but
in
derision
of
any
such
hope
or
expectation
,
if
happily
he
should
entertain
any
such
motion
,
as
formerly
of
gaining
an
increase
of
knowledge
by
eating
of
the
tree
of
knowledge
of
good
and
evil
.
Vers.
24.
And
he
placed
at
the
East
and
of
the
garden
,
&c.
]
Where
was
the
entrance
into
Paradise
,
there
at
the
East
end
of
the
garden
he
placed
Cherubims
and
a
flaming
sword
,
that
is
,
Angels
armed
with
a
flaming
sword
;
for
Moses
useth
this
word
,
that
he
might
speak
to
the
capacity
of
the
Jews
,
who
had
Cherubims
figured
in
their
temple
to
represent
the
angels
.
CHAP
IV.
Vers.
3.
ANd
in
processe
of
time
it
came
to
passe
,
&c.
]
Abel
and
Cain
had
been
doub●lesse
taught
of
God
,
thus
to
worship
him
,
and
therefore
it
is
said
,
Heb.
11.
4.
that
by
faith
,
(
to
wit
▪
grounded
on
Gods
word
)
Abel
offered
sacrifice
.
Vers.
4.
And
the
Lord
had
respect
to
Abel
,
and
to
his
offering
.
]
This
Cain
perceived
;
and
therefore
it
was
manifested
by
some
outward
signe
,
either
ordinary
,
by
giving
good
successe
to
Abel
in
all
things
and
not
to
Cain
;
or
extraordinary
,
as
by
sending
fire
from
heaven
to
consume
Abels
sacrifice
and
not
Cains
,
as
we
see
the
like
,
Levit.
9.
24.
There
came
a
fire
out
from
before
the
Lord
and
consumed
upon
the
Altar
the
burnt
offering
,
&c.
1.
Kings
18.
38.
Then
the
fire
of
the
Lord
fell
,
and
consumed
the
burnt
sacrifice
,
&c.
Vers.
7.
And
if
thou
dost
not
well
sinne
lieth
at
the
doore
.
]
That
is
,
the
punishment
of
sinne
,
whether
terrour
of
conscience
,
or
externall
plagues
,
will
lie
watching
like
a
serjeant
or
thief
ready
at
hand
to
●lie
upon
thee
and
tear
thee
.
And
unto
thee
shall
be
his
desire
.
]
This
is
added
to
allay
his
anger
towards
his
brother
:
still
God
had
left
Abel
subject
to
Cain
as
the
first-born
,
so
that
his
desire
must
be
subject
to
his
brothers
;
and
therefore
it
was
fit
that
Cain
should
love
and
cherish
him
,
as
all
men
do
those
that
are
in
subjection
to
them
.
Vers.
8.
And
Cain
talked
with
Abel
,
&c.
]
To
wit
,
in
a
brotherly
manner
,
as
he
had
wont
to
do
,
so
dissembling
his
hatred
and
bloudy
purpose
of
killing
him
,
that
he
might
the
better
effect
it
.
Vers.
10.
The
voice
of
thy
brothers
bloud
crieth
,
&c.
]
This
expression
is
used
to
intimate
to
Cain
his
folly
and
madnesse
in
thinking
to
hide
the
murder
of
his
brother
,
or
to
escape
unpunished
;
since
this
crying
and
horrid
sinne
was
as
well
known
to
God
,
and
did
as
strongly
ingage
the
justice
of
God
to
punish
it
,
as
if
his
bloud
had
had
a
voice
to
crie
aloud
upon
God
for
vengeance
.
Vers.
11.
And
now
thou
art
cursed
from
the
earth
,
which
hath
opened
her
mouth
,
&c.
]
This
is
added
by
the
way
,
1.
to
aggravate
the
sinne
of
Cain
;
2.
to
shew
the
fitnesse
of
the
punishment
:
as
if
he
should
have
said
,
the
earth
did
as
it
were
in
compassion
receive
into
her
bosome
that
bloud
which
thou
diddest
cruelly
●hed
;
and
therefore
the
earth
,
which
hath
thy
brothers
bloud
,
shall
plague
thee
for
shedding
of
it
:
a
punishment
the
more
proper
also
,
because
Cain
was
a
Tiller
of
the
ground
.
Vers.
12.
A
fugitive
,
and
a
vagabond
shalt
thou
be
,
&c.
]
That
is
,
thou
shalt
●lie
(
as
a
banished
man
)
from
thy
fathers
family
,
from
the
Church
;
and
being
gone
shalt
be
still
pursued
with
thy
conscience
,
and
so
still
wander
from
place
to
place
,
as
no
where
finding
securitie
and
peace
.
Vers.
14.
Behold
thou
hast
driven
me
out
this
day
from
the
face
of
the
earth
.
]
This
he
saith
,
because
he
was
excluded
from
the
common
right
of
men
,
God
having
left
him
never
a
corner
of
the
earth
,
where
he
might
rest
quietly
and
safely
,
and
so
was
inde●d
condemned
as
no
lawfull
inhabitant
of
the
earth
.
And
from
thy
face
shall
I
be
hid
.
]
Being
banished
from
the
presence
of
God
in
his
Church
,
he
takes
himself
to
be
quite
cast
out
of
his
favour
and
protection
.
And
it
shall
come
to
passe
,
that
every
one
that
findeth
me
shall
slay
me
.
]
It
is
not
probable
that
Adam
and
Eve
,
after
Cain
and
Abel
were
born
,
continued
barren
unto
this
time
:
these
onely
are
mentioned
because
of
this
famous
story
,
but
other
sonnes
and
daughters
no
doubt
they
had
,
and
childrens
children
perhaps
to
many
generations
.
Now
these
Cain
feared
,
and
withall
,
the
posterity
the
earth
should
be
peopled
with
in
his
time
afterward
,
yea
and
peradventure
the
very
beasts
of
the
field
.
Vers.
15.
Therefore
whosoever
slayeth
Cain
,
vengeance
shall
be
taken
on
him
seven-fold
.
]
Therefore
,
that
is
,
to
prevent
this
:
whereby
we
see
that
God
did
not
this
in
mercy
to
Cain
but
to
prevent
bloudshed
,
and
the
cutting
up
of
that
root
from
whence
yet
many
serviceable
branches
might
grow
.
And
the
Lord
set
a
mark
upon
Cain
.
]
What
this
mark
was
,
it
is
but
curiosity
to
enquire
:
some
visible
mark
it
was
,
whereby
the
Lord
knew
men
would
be
restrained
from
hurting
him
,
happily
some
mark
that
made
him
a
horrible
spectacle
of
Gods
wrath
and
fury
against
so
foul
a
sinne
.
Vers.
16.
And
Cain
went
out
from
the
presence
of
the
Lord.
]
God
having
thus
examined
him
,
and
condemned
him
,
no
doubt
(
as
usually
at
other
times
)
in
a
visible
apparition
:
so
soon
as
ever
he
was
gotten
out
of
the
presence
of
the
Lord
,
he
fled
as
a
banished
man
from
his
fathers
dwelling
place
,
and
dwelt
in
the
land
of
Nod
:
and
so
it
may
be
true
also
in
another
sense
,
that
he
went
from
the
presence
of
the
Lord
,
because
he
went
from
the
place
of
his
word
and
publick
worship
,
the
place
where
he
had
wont
to
appear
to
Adam
and
his
sonnes
,
of
which
it
might
be
said
,
as
Gen.
28.
17.
This
is
no
other
but
the
house
of
God
,
and
this
is
the
gate
of
heaven
.
Vers.
17.
And
he
builded
a
citie
.
]
The
question
concerning
them
that
should
build
or
inhabit
this
citie
is
vain
;
for
if
Abrahams
stock
in
lesse
then
400
years
amounted
to
six
hundred
thousand
persons
,
what
might
Cains
posteritie
be
ere
he
built
this
citie
?
Neither
doth
this
work
thwart
that
curse
vers.
14.
And
I
shall
be
a
fugitive
and
a
vagabond
in
the
earth
.
It
is
probable
he
built
it
out
of
that
inward
horrour
and
fear
from
whence
those
words
proceeded
;
neither
do
we
reade
that
he
found
any
inward
rest
or
securitie
in
it
,
when
he
had
done
it
,
if
he
did
ever
finish
it
.
Vers.
20.
And
Adah
bare
Jabal
,
he
was
the
father
of
such
as
dwell
in
tents
,
&c.
]
So
are
they
usually
esteemed
and
named
,
that
are
either
the
first
inventers
of
any
art
,
or
men
of
fame
for
excellent
inventions
in
the
skilfull
use
of
such
arts
which
were
not
practised
till
they
found
them
out
.
Thus
was
Jabal
the
father
of
shepherds
,
and
Jubal
the
father
of
musicians
;
at
least
amongst
Cains
posterity
.
Vers.
23.
I
have
slain
a
man
to
my
wounding
,
&c.
]
An
obscure
place
,
and
therefore
many
severall
wayes
expounded
:
but
most
ground
their
expositions
upon
some
conceits
or
other
that
have
no
warrant
in
the
text
,
all
which
must
needs
therefore
be
weak
and
uncertain
.
It
is
true
indeed
the
Hebrew
text
admits
two
divers
readings
,
and
accordingly
two
somewhat
different
expositions
:
for
if
we
reade
it
as
it
is
in
the
margent
,
I
would
slay
a
man
in
my
wounding
,
and
a
young
man
in
my
hurt
,
then
the
words
seem
to
have
been
a
vaunt
of
Lamechs
to
his
wives
,
perhaps
fearing
that
his
fiercenesse
and
violence
would
at
some
time
or
other
so
●arre
provoke
those
he
wronged
as
to
bring
some
mischief
upon
him
,
viz.
that
whosoever
should
meddle
with
him
they
should
pay
dearly
for
it
;
he
would
be
the
death
of
the
sto●test
man
that
should
strike
or
hurt
him
;
adding
withall
that
if
he
should
be
avenged
sevenfold
that
should
offer
to
kill
Cain
,
farre
heavier
vengeance
should
be
taken
of
him
that
should
set
upon
Lamech
:
but
following
that
whereunto
our
Translatours
,
it
seems
,
did
most
incline
,
because
they
have
set
it
in
the
text
,
the
meaning
of
the
place
I
conceive
is
this
;
Lamech
a
wicked
proud
fierce
man
had
committed
murder
(
for
so
he
speaks
in
the
preterp●
▪
fecttense
,
I
have
slain
,
&c.
)
and
in
doing
of
it
had
received
some
hurt
:
coming
home
in
this
plight
,
his
wives
are
affrighted
and
in
great
perplexitie
and
fear
:
he
labours
to
appease
them
,
but
in
a
fierce
and
insolent
manner
,
as
scorning
and
despising
their
fear
,
and
thinking
it
a
disparagement
to
his
greatnesse
that
they
should
be
afraid
of
Lamech
,
and
he
gives
a
reason
,
if
sevenfold
vengeance
should
light
upon
him
that
killed
Cain
,
what
then
upon
him
that
should
kill
Lamech
?
which
is
spoken
either
in
a
kind
of
Athe●sticall
scorn
,
as
if
he
should
say
,
Why
,
women
fear
not
,
if
God
set
a
guard
upon
Cain
,
that
he
might
not
be
killed
,
I
will
warrant
you
Lamech
shall
scape
well
enough
;
or
else
as
supposing
that
he
had
juster
cause
for
that
which
he
had
done
,
and
therefore
might
be
more
secure
,
that
if
Cains
death
should
be
avenged
,
much
more
his
.
Vers.
25.
For
God
,
said
she
,
hath
appointed
me
another
seed
,
&c.
]
Seth
signifies
appointed
;
by
this
it
is
clear
that
Cain
slew
Abel
not
long
before
the
130
year
of
Adams
age
,
at
which
time
Seth
was
born
,
as
we
see
Gen.
5.
3.
and
therefore
she
rejoyceth
that
her
number
was
in
him
filled
up
again
,
the
rather
because
it
is
likely
,
that
by
the
spirit
of
God
she
foresaw
that
he
should
tread
in
the
steps
of
faithfull
Abel
,
and
be
the
stock
of
that
righteous
progeny
,
wherein
the
Church
was
afterward
established
.
Vers.
26.
Then
began
men
to
call
upon
the
name
of
the
Lord.
]
Was
not
the
name
of
the
Lord
called
upon
before
,
by
Adam
and
Eve
,
Abel
,
Seth
,
and
perhaps
some
others
of
Adams
sonnes
and
daughters
?
yes
undoubtedly
:
But
it
seems
the
greater
part
were
corrupted
with
Cains
wicked
progeny
,
&
now
the
family
of
the
righteous
encreasing
in
the
dayes
of
Enos
,
the
worship
of
God
began
to
be
more
publick
and
solemn
;
there
began
to
be
a
more
notable
separation
and
difference
betwixt
the
righteous
and
the
wicked
,
and
religion
in
this
pious
and
now
growing
family
of
Seth
seemed
in
a
manner
restored
again
,
when
it
had
been
in
the
paucity
and
privacy
of
the
truly
faithfull
almost
buried
.
CHAP.
V.
Vers.
2.
ANd
called
their
name
Adam
.
]
That
is
,
Man
.
So
Adam
or
Man
was
the
common
name
both
of
man
and
woman
,
because
both
were
of
the
earth
(
from
whence
the
name
Adam
was
taken
)
Man
being
immediately
made
of
the
earth
,
and
Eve
of
Adam
,
and
both
by
marriage
so
joyned
again
together
,
by
the
ordinance
of
God
,
that
they
were
both
one
flesh
.
Vers.
22.
Enoch
walked
with
God
.
]
That
is
,
he
lived
a
holy
,
just
,
and
righteous
life
,
and
that
in
some
degree
of
eminencie
above
other
the
servants
of
God
that
lived
in
those
times
;
though
the
age
wherein
he
lived
grew
very
corrupt
,
yet
he
was
not
carried
away
with
the
stream
of
the
times
,
but
framed
his
life
carefully
according
to
the
will
of
God
,
with
whom
he
enjoyed
a
sweet
communion
;
the
Lord
in
a
more
then
usuall
manner
revealed
his
secrets
to
him
(
for
he
was
a
Prophet
,
and
one
clause
of
his
Prophecies
is
recorded
in
the
Scriptures
,
to
wit
,
in
the
Epistle
of
Jude
,
vers.
14.
15.
)
and
he
on
the
other
side
did
continually
set
the
Lord
before
his
eyes
,
and
sought
to
approve
himself
to
him
in
all
his
wayes
.
Vers.
29.
And
he
called
his
name
Noah
,
saying
,
This
same
shall
comfort
us
,
&c.
]
That
Noah
was
a
man
of
eminent
pietie
,
we
reade
Chap.
6.
9.
and
this
therefore
I
conceive
to
be
a
Propheticall
presaging
of
the
comfort
,
which
this
sonne
in
future
times
should
yield
unto
his
parents
.
By
the
work
and
toil
of
their
hands
,
he
means
not
onely
that
particular
curse
,
Gen.
3.
17
,
19.
Cursed
is
the
ground
for
thy
sake
,
in
sorrow
shalt
thou
eat
of
it
,
&c.
In
the
sweat
of
thy
face
shalt
thou
eat
bread
,
&c.
but
also
all
the
miseries
which
the
sinne
of
their
first
parents
had
brought
upon
them
:
So
that
I
conceive
the
meaning
of
this
speech
●f
Lamech
to
be
,
as
if
he
had
thus
said
,
Many
are
the
miseries
,
labours
,
troubles
and
sorrows
which
sinne
hath
brought
upon
us
;
we
live
in
a
wicked
unjust
world
,
and
suffer
much
in
these
uncomfortable
times
,
but
you
shall
see
this
child
will
be
a
comfort
to
us
in
the
midst
of
all
these
miseries
,
and
by
his
goodnesse
yield
us
quiet
and
rest
in
our
minds
,
maugre
all
the
sorrows
which
we
shall
otherwise
sustain
.
CHAP.
VI.
ANd
it
came
to
passe
when
men
began
to
multiply
,
&c.
]
This
must
reach
further
then
the
age
of
Noah
,
of
which
he
spake
in
the
latter
end
of
the
foregoing
chapter
,
namely
to
the
first
increase
of
Cains
wicked
progeny
.
As
the
world
began
to
be
filled
with
them
▪
so
did
it
more
and
more
increase
in
wickednesse
:
for
the
men
here
spoken
of
,
are
those
men
whose
daughters
the
sonnes
of
God
married
,
as
is
clear
by
the
last
branch
of
this
verse
,
namely
those
that
were
out
of
the
Church
,
never
reputed
members
of
Gods
Church
,
or
the
sonnes
of
God
,
but
(
as
I
may
therefore
say
)
meer
men
:
1.
Cor.
3.
3.
Walk
ye
not
as
men
?
Vers.
2.
That
the
sonnes
of
God
saw
the
daughters
of
men
,
&c.
]
Though
all
other
wickednesse
did
no
doubt
abound
,
yet
this
is
noted
as
the
chief
cause
of
Gods
displeasure
,
that
even
the
sonnes
of
God
also
,
that
is
,
the
men
of
the
Church
of
God
(
for
such
are
esteemed
the
sonnes
of
God
,
Deut.
14.
1.
)
without
any
respect
of
the
Religion
they
professed
,
promiscuously
matched
with
the
daughters
of
those
outcasts
,
Cains
wicked
progeny
,
from
whom
they
had
been
hitherto
separated
,
taking
them
wives
,
yea
perhaps
many
wives
,
of
all
that
their
eyes
liked
,
not
at
all
minding
what
for
matter
of
religion
or
manners
they
were
.
Vers.
3.
And
the
Lord
said
,
&c.
]
The
Lord
made
known
this
his
purpose
to
that
wicked
generation
,
namely
by
Noah
,
(
yea
and
happely
by
Methuselah
and
Lamech
,
who
were
then
also
living
)
to
whom
he
revealed
so
much
that
except
they
repented
within
120
years
the
world
should
be
destroyed
.
My
spirit
shall
not
alwayes
strive
with
man
.
]
That
is
,
I
have
now
a
long
time
laboured
to
reclaim
this
wicked
generation
;
my
spirit
hath
contended
with
them
both
by
the
outward
ministry
in
the
mouthes
of
the
Patriarches
(
as
is
expressed
,
1.
Pet.
3.
18
,
19.
)
and
also
by
inward
motion
and
check
of
conscience
:
but
all
is
in
vain
:
and
therefore
I
will
no
longer
trouble
my self
with
them
,
but
at
once
sweep
them
all
away
with
a
generall
deluge
.
For
that
he
also
is
flesh
.
]
That
is
,
even
man
also
,
whom
I
created
after
mine
own
image
,
is
become
as
brutish
as
the
beasts
that
perish
;
he
is
wholy
carnall
,
no
course
that
I
can
take
will
do
any
good
on
him
;
therefore
I
will
destroy
him
.
Yet
his
dayes
shall
be
120
years
.
]
120
years
are
granted
for
triall
of
their
repentance
;
whence
we
see
that
this
was
revealed
to
Noah
in
the
480
year
of
his
age
:
for
he
was
600
years
old
when
the
Flood
came
▪
chap.
7.
6.
&
consequently
but
480
when
he
had
this
warning
of
120
years
,
which
was
20
years
before
the
birth
of
his
sonn●s
Shem
Ham
and
Japheth
,
though
that
be
mentioned
before
in
the
former
chapter
.
Vers.
4.
There
were
giants
in
the
earth
in
those
dayes
.
]
Men
who
for
their
extraordinary
stature
and
strength
were
even
admired
in
those
dayes
,
to
wit
,
in
that
age
before
spoken
of
,
when
the
sonnes
of
God
did
promiscuously
match
with
the
da●ghters
of
men
;
at
that
time
and
before
that
time
,
that
is
,
in
that
age
,
there
were
these
giants
on
the
earth
,
who
in
the
pride
and
confidence
of
their
huge
strength
did
without
all
fear
of
God
or
man
(
as
lawlesse
men
)
commit
any
villany
,
and
like
savage
and
wild
beasts
destroyed
and
wa●ted
the
countreyes
and
people
where
they
lived
.
Amongst
other
the
corruptions
of
those
times
this
Moses
instances
peculiarly
in
,
to
let
us
see
how
insufferably
wicked
mankind
was
grown
,
when
they
did
in
a
manner
even
fight
against
God
.
And
also
after
that
when
the
sonnes
of
God
,
&c.
]
Yea
,
and
after
that
age
,
the
progenie
of
these
unlawfull
matches
,
betwixt
the
sonnes
of
God
and
the
daughters
of
men
,
became
many
of
them
such
giants
,
the
curse
of
God
following
such
unequall
mixtures
of
the
seed
of
Seth
with
that
of
Cain
.
And
hereby
also
Moses
gives
us
to
understand
,
that
even
among
the
outward
members
of
the
Church
these
villanies
grew
rife
,
yea
and
after
the
holy
Patriarchs
had
by
Gods
commandment
threatened
them
with
that
del●ge
which
afterwards
came
upon
them
.
Vers.
6.
And
it
repented
the
Lord
that
he
had
made
man
,
&c.
]
God
is
not
as
man
,
that
he
should
repent
▪
or
that
he
should
be
grieved
for
any
thing
that
is
done
,
1.
Sam.
15.
29.
The
strength
of
Israel
will
not
lie
nor
repent
:
for
he
is
not
as
man
,
that
he
should
repent
:
and
that
because
he
is
not
mutable
in
his
purposes
,
as
being
the
Father
of
lights
,
Jam.
1.
17.
with
whom
there
is
no
variablenesse
nor
shadow
of
changing
;
neither
can
any
thing
happen
to
crosse
him
in
his
counsel
,
which
he
did
not
foresee
from
everlasting
,
nor
can
he
be
in
danger
to
erre
in
his
purposes
,
and
to
find
out
any
thing
in
proces
of
time
that
is
better
then
that
which
before
he
determined
should
be
done
:
yet
here
,
as
elswhere
in
severall
places
of
Scripture
,
the
Lord
is
said
to
repent
and
to
grieve
,
1.
because
the
Lord
now
intended
to
do
what
men
,
that
repent
and
are
grieved
for
that
which
they
have
formerly
done
are
wont
to
do
,
that
is
,
to
undo
what
he
had
done
,
and
to
destroy
the
work
of
his
own
hands
,
and
therefore
speaks
thus
of
himself
,
after
the
manner
of
men
,
as
stooping
to
our
capacity
;
and
2.
to
imply
thereby
the
grievousnesse
of
their
transgressions
and
provocations
,
that
should
move
the
Lord
to
destroy
so
great
a
part
of
those
creatures
which
he
had
made
for
his
own
glory
,
&
as
it
were
to
repent
of
making
man
,
in
whom
he
had
determined
to
honour
himself
above
all
the
creatures
besides
:
He
must
needs
be
a
desperate
wicked
wretch
that
makes
his
father
that
tenderly
loves
him
wish
he
had
never
been
born
.
Vers.
16.
And
in
a
cubit
shalt
thou
finish
it
above
.
]
That
is
,
the
Ark.
The
meaning
is
this
,
When
he
had
built
up
the
Ark
thirty
cubits
high
,
then
he
was
to
finish
it
,
or
cover
it
▪
which
covering
went
up
sloping
,
so
that
the
ridge
was
a
cubit
higher
then
the
side
of
the
Ark.
Vers.
19.
Two
of
every
sort
,
&c.
]
That
is
,
pairs
of
every
sort
,
a
male
and
a
female
:
the
number
is
set
down
afterward
,
chap.
7.
vers.
7.
Of
every
clean
beast
by
sevens
,
the
male
and
his
female
,
&c.
here
onely
the
kind
,
and
that
he
should
take
them
by
twoes
or
by
pairs
.
CHAP.
VII
.
Vers.
2.
OF
every
clean
beast
,
&c.
]
That
is
,
such
as
might
be
offered
in
sacrifice
.
Vers.
11.
In
the
six
hundredth
year
of
Noahs
life
,
&c.
]
So
then
the
Floud
began
in
the
seventeenth
day
of
the
moneth
Zin
,
which
was
about
the
beginning
of
our
May
,
as
some
Authours
think
,
Anno
Mundi
1656.
or
the
beginning
of
October
,
as
others
hold
.
Vers.
12.
And
the
rain
was
upon
the
earth
fourty
dayes
,
&c.
]
It
rained
therefore
unto
the
twentie
seventh
day
of
the
third
moneth
.
Vers.
16.
And
the
Lord
shut
him
in
,
&c.
]
That
is
,
the
Lord
either
by
the
ministrie
of
the
angels
,
or
by
his
own
immediate
power
,
caused
the
doore
of
the
Ark
on
the
outside
to
be
sure
and
safe
against
the
rain
and
violence
of
the
waters
;
and
so
,
what
could
not
be
done
by
any
care
,
or
skill
,
or
labour
of
Noah
himself
,
was
supplied
by
Gods
providence
:
whereas
reading
this
history
men
might
be
ready
to
question
in
their
minds
,
How
Noah
could
possibly
so
shut
the
doore
on
the
inside
,
but
that
still
there
would
be
danger
of
the
waters
working
through
the
joynts
and
crevises
on
the
outside
,
where
Noah
could
not
cover
it
with
pitch
,
as
it
was
within
,
all
such
imaginations
,
which
our
own
curiositie
might
suggest
,
are
cut
off
with
this
short
clause
,
that
the
Lord
shut
him
in
,
that
is
,
that
the
Lord
by
his
own
immediate
hand
and
almighty
power
did
as
it
were
so
fasten
and
shut
up
the
doore
upon
them
,
that
by
no
means
the
flouds
of
water
beating
upon
it
should
be
able
to
loosen
it
,
or
any
way
break
in
to
the
endangering
either
of
man
or
beast
.
Vers.
20.
Fifteen
cubits
upward
did
the
waters
prevail
.
]
That
is
,
so
much
higher
then
any
mountain
did
the
waters
rise
.
Vers.
24.
And
the
waters
prevailed
on
the
earth
an
hundred
and
fifty
dayes
.
]
That
is
,
for
one
hundred
and
fifty
dayes
after
the
beginning
of
the
Flo●d
,
the
waters
did
either
increase
or
continue
in
their
full
strength
▪
to
wit
,
unto
the
end
of
the
sixteenth
day
of
the
seventh
moneth
.
CHAP.
VIII
.
Vers.
4.
ANd
the
Ark
rested
in
the
seventh
moneth
,
on
the
seventeenth
day
of
the
moneth
,
&c.
]
Which
must
needs
be
the
next
day
at
the
furthest
after
the
waters
began
first
to
decrease
;
for
from
the
beginning
of
the
Floud
to
this
seventeenth
day
of
the
seventh
moneth
are
but
an
hundred
fifty
and
one
dayes
at
the
most
.
Nor
is
this
strange
that
the
Ark
should
rest
so
suddenly
,
if
the
Ark
did
draw
thirteen
cubits
water
,
as
is
very
likely
;
when
the
Floud
was
at
the
highest
,
the
bottome
of
the
Ark
was
not
above
two
cubits
higher
then
the
highest
mountains
,
and
two
cubits
it
might
well
fall
in
one
day
.
Vers.
5.
In
the
tenth
moneth
,
on
the
first
day
of
the
moneth
were
the
tops
of
the
mountains
seen
.
]
That
is
,
seventy
three
dayes
after
the
Ark
began
to
rest
,
not
onely
the
top
of
that
mountain
was
dry
,
the
Ark
standing
there
wholy
out
of
the
water
,
but
also
the
tops
of
many
lower
mountains
.
Vers.
6.
And
it
came
to
passe
,
at
the
end
of
fourty
dayes
.
]
That
is
,
fourty
dayes
after
the
tops
of
the
mountains
were
discovered
;
which
was
the
eleventh
day
of
the
eleventh
moneth
.
Vers.
8.
Also
he
sent
forth
a
dove
from
him
.
]
Seven
dayes
after
he
had
sent
out
the
raven
:
(
for
vers.
10.
he
speaks
of
seven
other
dayes
)
and
that
was
upon
the
eighteenth
day
of
the
eleventh
moneth
.
Vers.
9.
But
the
dove
found
no
rest
,
&c.
]
Because
the
tops
of
mountains
were
yet
muddy
and
standing
with
water
:
and
besides
the
dove
delights
not
in
mountains
,
but
in
the
tops
of
houses
and
lower
grounds
.
Vers.
10.
And
again
he
sent
forth
the
dove
.
]
Namely
on
the
twentie
fifth
day
of
the
eleventh
moneth
.
Vers.
12.
And
he
stayed
yet
other
seven
dayes
,
and
sent
forth
the
dove
,
&c.
]
Namely
on
the
second
day
of
the
twelfth
moneth
.
Vers.
13.
And
behold
the
face
of
the
ground
was
drie
.
]
That
is
,
as
is
said
before
,
the
water
was
gone
from
the
earth
,
so
that
the
superficies
,
the
face
of
the
ground
was
drie
;
but
lying
under
the
waters
a
whole
year
it
was
not
yet
fit
to
bear
the
heavier
bodies
either
of
man
or
beast
.
Vers.
14.
And
in
the
second
moneth
,
&c.
was
the
earth
dried
.
]
That
is
,
it
was
now
throughly
dried
,
hard
,
and
fit
for
the
use
both
of
man
and
beast
;
so
that
after
the
upper
face
of
the
ground
was
drie
▪
Noah
and
the
rest
staied
welnigh
two
moneths
in
the
Ark.
Vers.
20.
And
offered
burnt
offerings
on
the
altar
.
]
By
way
of
thankfulnesse
,
and
according
to
that
form
of
worship
,
which
God
had
before
established
in
his
Church
.
Vers.
21.
And
the
Lord
smelled
a
sweet
savour
.
]
Still
we
see
that
the
Scripture
speaks
of
God
after
the
manner
of
men
,
who
are
delighted
and
refreshed
with
sweet
odours
,
Isa.
3.
24.
The
meaning
is
,
that
God
having
in
his
displeasure
punisht
man
severely
,
was
now
at
peace
with
these
,
and
did
graciously
accept
of
this
service
which
Noah
had
now
performed
.
And
the
Lord
said
in
his
heart
,
&c.
]
That
is
,
God
decreed
that
he
would
never
destroy
the
world
as
now
he
had
done
,
speaking
of
that
decree
which
was
afterward
revealed
to
Noah
,
chap.
9.
vers.
8.
For
the
imagination
of
mans
heart
is
evil
,
&c.
]
The
same
words
are
used
,
cap.
6.
vers.
5.
as
a
reason
why
God
would
destroy
the
world
,
that
are
here
used
as
a
reason
why
God
would
not
destroy
it
,
and
in
both
fitly
;
there
to
shew
the
just
cause
the
Lord
had
to
punish
;
here
to
shew
that
even
hence
God
in
the
riches
of
his
mercy
resolved
to
spare
them
:
for
(
sai●s
he
)
they
are
corrupt
altogether
by
nature
,
and
should
I
deal
with
them
according
to
their
desert
,
I
must
be
continually
sweeping
them
away
with
a
deluge
;
but
I
will
henceforth
deal
more
particularly
with
men
,
and
not
overturn
the
generall
course
of
nature
any
more
.
CHAP.
IX
.
Vers.
2.
ANd
the
fear
of
you
,
and
the
dread
of
you
,
&c.
]
That
absolute
soveraignty
over
the
creatures
,
which
man
lost
by
rebellion
against
God
▪
is
not
now
restored
;
onely
that
remainder
of
soveraignty
,
which
man
had
enjoyed
since
the
Fall
,
was
now
by
promise
confirmed
unto
Noah
and
his
posteritie
,
whence
it
is
that
even
the
most
savage
of
them
do
naturally
fear
the
face
of
man
,
though
sometimes
by
the
just
judgement
of
God
they
do
as
it
were
rebell
,
rise
up
upon
him
,
and
hurt
him
.
Vers.
3.
Every
moving
thing
that
liveth
shall
be
meat
,
&c.
]
That
is
,
you
may
eat
of
any
of
the
creatures
as
freely
as
of
the
herbs
that
grow
out
of
the
ground
.
Not
that
before
the
Floud
they
did
eat
nothing
but
herbs
,
&c.
methinks
(
besides
many
other
arguments
that
might
be
brought
against
this
conceit
)
that
which
is
said
Matth.
24.
38.
implies
a
greater
liberty
in
feasting
,
As
in
the
dayes
that
were
before
the
Floud
they
were
eating
and
drinking
,
&c.
onely
God
now
restores
unto
Noah
the
lawfull
use
of
these
things
which
were
in
a
manner
taken
from
them
by
the
Floud
;
and
the
rather
was
this
here
made
known
to
Noah
,
to
make
way
to
that
which
followeth
in
the
next
verse
,
which
is
added
as
an
exception
to
this
generall
grant
,
to
wit
,
that
though
they
might
eat
freely
of
any
of
the
creatures
,
yet
not
of
things
strangled
,
out
of
which
the
bloud
was
not
first
let
forth
.
However
it
is
sufficient
for
us
hence
to
learn
,
that
now
it
is
lawfull
to
eat
of
any
of
the
creatures
,
and
that
the
law
which
made
some
beasts
,
&c.
unclean
,
and
not
allowed
for
food
was
not
yet
given
to
the
Church
of
God
.
Vers.
4.
But
flesh
with
the
life
thereof
,
which
is
the
bloud
,
&c.
]
The
bloud
is
called
the
life
of
the
flesh
,
because
it
is
,
as
it
were
,
the
seat
of
the
life
and
the
vitall
spirits
,
Levit.
17.
11.
For
the
life
of
the
slesh
is
in
the
bloud
.
And
therefore
though
they
might
eat
the
slesh
of
beasts
,
yet
not
with
the
bloud
,
that
is
,
not
except
it
were
first
orderly
mortified
and
cleansed
o●
the
bloud
;
and
this
restraint
doubtlesse
was
imposed
upon
them
,
to
make
them
the
more
fearfull
of
shedding
mans
bloud
:
And
we
see
the
Apostles
,
Act.
15.
20.
enjoyned
the
Christians
of
those
times
to
observe
this
command
,
the
rather
happily
because
it
had
been
of
such
ancient
use
,
and
so
long
observed
amongst
the
people
of
God
,
and
would
not
easily
therefore
be
left
on
a
sudden
.
Vers.
18.
And
Ham
is
the
father
of
Canaan
.
]
This
is
both
here
and
after
,
vers.
22.
added
,
both
to
imply
the
reason
why
▪
vers.
25.
the
curse
is
denounced
against
him
,
Cursed
be
Canaan
;
and
also
that
the
Israelites
might
know
the
accursed
stock
from
whence
those
nations
of
the
Caananites
sprang
,
with
whom
they
had
so
much
to
do
in
the
dayes
of
Moses
.
Vers.
25.
And
he
said
,
Cursed
be
Canaan
.
]
Noah
knowing
what
had
passed
(
whether
by
revelation
,
or
by
the
relation
of
his
other
sonnes
,
we
need
not
enquire
)
doth
as
a
Prophet
by
the
inspiration
of
Gods
spirit
denounce
this
judgement
,
that
the
curse
of
God
should
fall
upon
him
and
his
posterity
for
this
wicked
fac●
,
and
namely
upon
the
Canaanites
,
who
are
therefore
particularly
mentioned
,
●ecause
in
them
this
curse
should
be
most
remarkably
seen
.
A
servant
of
servants
shall
he
be
,
&c.
]
That
is
,
a
most
base
and
vile
servant
:
This
is
meant
of
the
Canaanites
,
the
progeny
of
Canaan
,
who
were
conquered
and
made
bondslaves
by
the
Israelites
(
therefore
called
Canaans
brethren
,
because
they
were
the
posteritie
of
Shem
the
brother
of
Cham
)
yea
and
by
those
Western
nations
which
were
the
posteritie
of
Japheth
.
Vers.
26.
And
he
said
,
Blessed
be
the
Lord
God
of
Shem.
]
Noah
foresees
by
the
instinct
of
Gods
spirit
,
that
God
would
enter
into
a
speciall
covenant
with
the
posteritie
of
Shem
,
taking
them
to
be
his
peculiar
people
,
and
binding
himself
to
be
their
God
.
Now
ravisht
with
joy
in
the
consideration
of
this
extraordinary
priviledge
,
he
doth
not
barely
pronounce
this
blessing
,
that
God
would
be
the
God
of
Shem
and
his
posteritie
,
but
expresseth
it
covertly
in
this
thanksgiving
,
whereinto
he
breaks
forth
in
the
excesse
of
his
joy
,
Blessed
be
the
Lord
God
of
Shem.
Vers.
27.
God
shall
enlarge
Japheth
.
]
This
(
according
to
our
translation
)
must
needs
be
a
prediction
of
the
great
encrease
of
Japheths
posteritie
.
And
he
shall
dwell
in
the
tents
of
Shem.
]
A
prophesie
of
that
which
came
not
to
passe
till
many
hundred
years
afterward
,
namely
,
that
the
Gentiles
,
the
posteritie
of
Japheth
,
having
been
along
time
separated
from
the
Church
of
God
,
which
was
to
be
established
amongst
the
Isra●lit●s
,
Shems
progenie
,
should
at
last
be
perswaded
by
the
preaching
of
the
Gospel
to
joyn
with
them
in
the
worship
of
the
same
God
,
in
the
profession
of
the
same
saith
&
so
to
become
fellow-members
of
the
same
Church
.
Ephes.
2.
13.
But
now
in
Christ
Jesus
,
ye
who
sometimes
were
farre
off
,
are
made
nigh
by
the
blo●d
of
Christ
;
which
was
fulfilled
when
the
Gentiles
became
Christians
.
CHAP.
X.
NOw
these
are
the
generations
of
the
sonnes
of
Noah
.
]
We
cannot
with
any
probabilitie
conceive
that
all
the
children
,
or
grandchildren
of
Shem
,
Ham
▪
and
Japheth
are
here
particularly
named
,
but
onely
such
as
were
in
their
generations
men
of
renown
,
such
as
by
their
severall
plantations
gave
name
to
severall
nations
descending
from
their
loyns
.
Vers.
5.
By
these
were
the
Isles
,
&c.
]
For
the
full
understanding
of
this
,
we
must
know
that
the
posteritie
of
Noah
kept
together
for
many
years
;
till
the
greatest
part
removed
to
that
plantation
in
Shinar
,
whereof
we
reade
,
chap.
11.
Now
▪
sayes
Moses
,
after
the
tongues
were
there
divided
,
these
sonnes
of
Japheth
,
according
to
their
severall
languages
,
did
plant
severall
Colonies
in
all
the
regions
and
countreys
of
Europe
,
and
those
that
border
the
Mediterranean
sea
,
now
usually
called
,
the
Isles
of
the
Gentiles
:
for
this
is
all
,
which
Moses
intends
in
these
words
,
that
all
those
Sea-countries
,
severally
divided
amongst
men
of
severall
families
,
of
severall
languages
,
were
all
the
posterity
of
Japheth
,
so
placed
by
those
of
his
issue
formerly
mentioned
,
after
whose
names
they
were
many
of
them
called
.
Vers.
8.
And
Cush
begat
Nimrod
;
he
began
to
be
a
mighty
one
in
the
earth
.
]
That
is
,
whereas
hitherto
the
heads
of
families
did
in
a
mild
and
gentle
way
guide
and
order
the
rest
,
rather
by
the
voluntary
submission
of
those
that
were
governed
then
by
the
compulsion
of
power
,
this
Nimrod
with
viol●nce
usurped
a
more
imperious
government
,
and
enlarging
still
his
dominions
by
forcing
those
about
him
to
undergo
his
yoke
,
he
became
a
mighty
one
,
that
is
,
a
man
of
great
power
and
might
,
famous
in
his
time
for
the
dominions
he
had
.
Vers.
9.
He
was
a
mighty
hunter
before
the
Lord.
]
In
many
places
of
Scripture
persecutours
and
oppressours
,
such
as
invade
any
people
,
and
by
a
strong
hand
subdue
them
,
and
then
waste
and
oppresse
them
,
are
called
hunters
:
as
Jer.
16.
16.
Behold
,
I
will
send
for
many
fishers
,
and
they
shall
fish
them
;
and
for
many
hu●●ers
,
and
they
shall
hunt
them
,
&c.
Lam.
4.
18.
They
hunt
our
steps
that
we
cannot
go
in
our
streets
.
Such
a
one
Moses
under
this
Metaphoricall
speech
describes
Nimrod
to
have
been
,
a
tyrannous
invad●r
and
oppressour
of
those
that
lived
about
him
;
and
this
he
did
before
the
Lord
,
to
wit
,
openly
without
fear
of
God
.
Wherefore
it
is
said
,
&c.
]
Thence
it
grew
to
be
a
common
proverb
,
that
when
any
man
took
the
course
of
oppression
and
tyrannie
,
he
was
called
,
as
I
may
say
,
another
Nimrod
.
Vers.
11.
Out
of
that
land
went
forth
Ashur
,
&c.
]
According
to
●he
translation
of
Junius
(
which
is
added
in
the
margin
)
the
meaning
is
this
,
That
Nimrod
having
built
those
foure
cities
before
mentioned
in
the
land
of
Shinar
,
enlarged
his
dominions
further
,
even
in
Ashur
or
Assyria
,
and
there
built
Nineveh
,
Rehoboth
,
&c.
But
methinks
this
other
translation
is
not
without
cause
retained
in
the
text
,
namely
that
Ashur
(
not
the
sonne
of
Shem
,
but
one
of
the
same
name
of
Hams
progeny
,
as
in
Gen.
4.
we
have
many
of
Cains
progeny
of
the
same
name
with
those
of
Seths
)
went
forth
out
of
Shinar
,
and
built
Nineveh
,
&c.
in
the
kingdome
of
Assyria
:
and
indeed
whence
may
we
think
it
took
the
name
of
Assyria
,
if
Nimro●
,
not
Ashur
were
the
founder
of
that
Empire
?
Vers.
18.
And
afterward
were
the
families
of
the
Canaanites
spread
abroad
.
]
Having
spoken
of
the
sonnes
of
Canaan
,
Sydon
,
Heth
,
Jebus
,
&c.
he
addes
that
in
after-times
there
were
severall
families
spread
abroad
in
the
land
of
Canaan
,
which
took
their
names
as
is
before
expressed
from
these
sonnes
of
Canaan
.
These
are
the
sonnes
of
Ham
,
after
their
families
,
&c.
]
That
is
,
these
are
the
sonnes
of
Ham
,
who
according
to
their
severall
families
and
languages
were
the
founders
of
severall
nations
in
severall
countreys
.
Vers.
21
The
father
of
all
the
children
of
Eber.
]
That
is
,
of
the
Hebrews
.
Vers.
25.
The
name
of
one
was
Peleg
.
]
Peleg
signifies
division
;
and
he
was
so
called
because
about
the
time
of
his
birth
languages
were
divided
.
CHAP.
XI
.
ANd
the
whole
earth
was
of
one
language
▪
and
of
one
speech
.
]
Now
Moses
returns
to
relate
more
particularly
that
memorable
story
of
the
building
of
Babel
,
premising
this
in
the
first
place
by
way
of
Introduction
,
that
the
whole
earth
was
of
one
language
,
that
is
,
that
the
men
of
the
earth
before
the
building
of
Babel
spake
all
one
language
,
and
so
had
done
1757
years
.
Now
that
this
language
was
Hebrew
,
it
is
by
almost
all
learned
men
commonly
agreed
;
and
not
without
cause
,
both
b●cause
all
the
names
of
the
Patriarchs
before
and
after
the
Floud
are
made
of
Hebrew
words
,
and
because
it
is
not
likely
but
the
first
language
was
continued
by
God
amongst
his
Church
,
in
that
better
progenie
of
Noah
,
that
had
no
hand
in
the
building
of
Babel
.
Vers.
2.
And
it
came
to
passe
as
they
,
&c.
]
To
wit
,
The
men
or
the
inhabitants
of
the
earth
before
spoken
of
,
which
is
thus
generally
expressed
,
onely
because
the
greatest
part
of
them
removed
in
this
Colony
together
with
Nimrod
the
captain
and
chief
of
the
Plantation
;
for
that
Noah
,
Shem
,
and
the
rest
of
Noahs
better
progen●e
were
not
present
at
the
building
of
Babel
,
this
(
if
nothing
else
)
would
plainly
prove
,
becaus●
the
first
language
continued
still
in
that
holy
line
.
The
greatest
difficultie
of
this
place
is
,
how
it
can
be
said
of
this
Colony
of
men
,
that
came
now
to
the
land
of
Shinar
,
which
was
Chaldea
,
that
they
journeyed
from
the
East
,
since
Armenia
,
where
it
is
commonly
held
that
Noah
went
out
of
the
Ark
,
and
near
to
which
therefore
the
posteritie
of
Noah
had
doubtlesse
hitherto
dwelt
,
did
not
lie
on
the
East
of
Chaldea
where
the
tower
of
Babel
was
built
.
But
to
this
I
answer
,
that
if
we
take
the
hills
of
Taurus
or
Caucasus
between
the
East
Indies
and
Scythia
to
be
those
mountains
of
Ararat
,
where
the
Ark
rested
(
for
so
some
conceive
)
then
this
place
is
clear
;
for
they
lie
Eastward
from
the
land
of
Chaldea
,
here
called
the
land
of
Shinar
:
If
we
retain
the
common
opinion
,
that
those
mountains
of
Ararat
were
the
hills
of
Armenia
,
we
must
conceive
that
they
had
removed
formerly
from
the
place
where
the
Ark
rested
,
and
settled
themselves
in
some
countrey
that
lay
East
of
Chaldea
,
and
thence
turned
again
Westward
,
and
planted
themselves
in
this
place
.
Vers.
3.
And
slime
had
they
for
morter
.
]
A
kind
of
naturall
lime
plentifull
in
those
parts
,
and
slimie
like
pitch
.
Vers.
4.
Lest
we
be
scattered
abroad
upon
the
face
of
the
earth
.
]
That
is
,
left
hereafter
when
this
place
proves
too
strait
for
us
,
we
be
scattered
abroad
upon
the
face
of
the
earth
in
severall
Colonies
to
severall
places
,
let
us
now
whilst
we
are
together
do
some
thing
that
may
get
us
a
name
,
leave
some
monument
standing
that
may
be
famous
throughout
the
world
.
Vers.
5.
And
the
Lord
came
down
to
see
the
city
and
the
tower
.
]
Here
,
as
ordinarily
elsewhere
in
the
Scripture
,
God
speaks
of
himself
after
the
manner
of
men
.
God
is
every
where
present
,
and
seeth
all
things
at
all
times
that
are
done
upon
the
face
of
the
earth
,
neither
can
he
be
properly
therefore
said
to
remove
from
one
place
to
another
;
so
that
this
expression
of
the
Lords
coming
down
to
see
the
city
and
the
tower
,
&c.
is
onely
to
imply
,
1.
That
however
the
Lord
did
awhile
wink
at
this
their
madde
and
proud
attempt
,
and
suffered
them
to
go
on
,
as
if
he
took
no
notice
of
it
;
yet
at
length
by
his
judgement
upon
them
he
discovered
that
he
was
present
with
them
,
and
saw
all
their
proceedings
;
and
2.
That
this
arrogant
attempt
of
these
Babel-builders
was
such
,
as
did
indeed
upon
exact
enquiry
,
deserve
the
severity
of
Gods
ensuing
proceedings
against
them
,
and
that
God
was
most
just
and
righteous
in
all
that
he
did
to
them
.
Vers.
26.
And
Terah
lived
seventy
years
and
begat
Abram
,
Nahor
▪
and
Haran
.
]
That
is
,
he
began
to
beget
them
;
one
of
these
his
sonnes
was
then
born
,
to
wit
,
Nahor
:
for
that
Abram
was
not
born
till
the
hundred
and
thirty
year
of
his
father
Terahs
age
,
is
most
plain
,
if
we
compare
diligently
these
places
together
:
Gen.
11.
32.
And
the
dayes
of
Terah
were
●wo
hundred
and
five
years
;
and
Terah
died
in
Haran
.
Gen.
12.
4.
And
Abram
was
seventy
five
years
old
when
he
departed
out
of
Haran
.
Act.
7.
4.
And
from
thence
when
his
father
was
dead
he
removed
him
into
this
land
,
&c.
For
had
Abram
been
born
in
the
seventieth
year
of
his
fathers
age
,
when
his
father
died
two
hundred
and
five
years
old
,
he
must
needs
be
one
hundred
thirty
five
years
old
:
which
cannot
be
.
For
when
Abram
went
into
Canaan
,
which
was
after
his
fathers
death
,
Acts
7.
he
was
but
seventy
five
years
old
,
Gen
12.
4.
But
on
the
contrary
,
if
Abram
was
seventy
five
years
old
when
his
father
died
in
Haran
two
hundred
and
five
years
old
,
it
must
needs
follow
that
Abram
was
born
when
his
father
Terah
was
one
hundred
and
thirty
.
Vers.
29.
Milcah
the
daughter
of
Haran
.
]
If
this
were
(
as
some
conceive
)
another
Haran
,
and
not
the
brother
of
Abram
,
and
so
the
following
clause
,
the
father
of
Milcah
,
the
father
of
Iscah
,
be
added
to
distinguish
this
from
that
other
Haran
,
the
brother
of
Abram
;
then
is
there
no
difficulty
in
this
place
.
But
the
most
of
Expositours
conceive
otherwise
▪
namely
that
both
M●lcah
and
Sarai
(
otherwise
called
Iscah
)
were
the
daughters
of
Haran
the
sonne
of
Terah
,
and
married
to
their
uncles
Abram
and
Nahor
;
and
yet
is
this
no
proof
that
such
matches
were
then
lawfull
.
Rather
we
may
think
that
both
Nahor
and
Abram
were
in
a
manner
necessitated
to
marry
their
nieces
,
the
sisters
of
Lot
,
and
daughters
of
their
brother
Haran
,
because
they
would
not
match
with
strangers
in
those
corrupt
times
that
were
generally
fallen
from
the
t●ue
Religion
;
and
that
these
matches
were
by
speciall
toleration
or
dispensation
from
God
,
either
at
first
permitted
,
or
at
least
afterward
allowed
and
approved
,
though
otherwise
unlawfull
by
the
common
rule
and
law
of
Nature
.
Vers.
31.
And
Terah
took
Abram
his
sonne
.
]
To
wit
,
Abram
having
first
discovered
to
him
,
how
the
Lord
had
in
a
revelation
charged
him
to
leave
his
countrey
,
and
go
into
a
land
which
he
would
shew
him
,
to
wit
,
Canaan
:
for
it
is
clear
▪
Act.
7.
2.
that
God
appeared
to
Abram
in
Vr
of
the
Chaldees
,
before
he
came
to
Haran
,
and
commanded
him
to
go
into
Canaan
;
so
that
Abram
first
motioned
this
remove
,
though
Terah
be
here
first
named
,
because
he
was
the
father
of
the
family
.
And
they
came
unto
Haran
and
dwelt
there
.
]
This
first
remove
was
with
a
purpose
to
go
into
Canaan
;
but
being
stricken
in
years
,
or
otherwise
disabled
for
travel
,
he
stayed
there
in
Haran
,
and
after
a
few
years
died
.
CHAP.
XII
.
NOw
the
Lord
had
said
unto
Abram
,
&c.
]
Now
Moses
returns
to
shew
the
cause
both
of
Terahs
removall
with
his
family
from
Ur
of
the
Chaldees
,
and
of
Abrams
removall
,
after
his
father
was
dead
,
from
Haran
,
where
for
some
years
they
had
stayed
:
for
why
did
he
not
abide
in
Haran
?
Moses
telleth
us
,
because
when
God
appeared
to
him
in
Ur
of
the
Chaldees
he
had
(
as
is
here
related
)
appointed
him
to
go
unto
a
land
that
he
would
shew
him
,
namely
,
unto
Canaan
;
which
though
God
did
not
at
first
reveal
unto
him
,
yet
afterward
he
told
him
.
Vers.
2.
And
thou
shalt
be
a
blessing
.
]
That
is
,
He
shall
not
onely
be
blessed
,
but
a
blessing
it self
,
namely
,
to
his
posterity
,
to
whom
it
should
be
a
blessing
that
Abram
was
their
father
;
yea
so
blessed
should
he
be
,
that
he
should
be
a
form
of
blessing
,
men
saying
ordinarily
,
The
God
of
Abraham
blesse
thee
,
&c.
and
so
making
Abram
an
example
of
one
singularly
happy
and
blessed
.
Vers.
6.
And
Abram
passed
through
the
land
unto
the
place
of
Sichem
.
]
Moses
calls
these
places
whither
Abram
removed
by
the
names
whereby
they
were
afterward
known
,
as
sitting
his
speech
to
the
men
of
that
age
werein
himself
lived
.
Vers.
11.
Behold
now
I
know
that
thou
art
a
fair
woman
to
look
upon
.
]
It
is
eviden●
that
Sarah
was
at
this
time
above
threescore
years
old
:
for
Abram
was
seventy
five
years
old
when
he
came
first
into
the
land
of
Canaan
,
vers.
4.
and
Sarah
was
but
ten
years
younger
then
Abram
,
Gen.
17.
17.
yet
no
wonder
it
is
though
Sarah
was
at
these
years
fair
,
yea
,
(
vers.
14.
)
very
fair
,
not
in
the
eye
of
her
husband
onely
,
but
of
the
Egyptians
also
;
even
her
barrennesse
was
doubtlesse
some
help
to
the
continuance
of
her
beauty
.
But
besides
in
those
times
when
they
lived
so
long
the
strength
and
beauty
of
women
we
may
well
think
continued
longer
fresh
and
without
any
great
decay
then
in
these
dayes
;
whereto
if
we
adde
,
that
it
is
most
likely
that
God
did
also
by
his
Providence
in
a
more
speciall
and
extraordinary
manner
blesse
Sarah
in
this
regard
,
even
in
her
otherwi●e
declining
years
,
it
will
not
seem
any
way
improbable
,
that
Sarah
should
at
this
time
be
so
wondrous
beautifull
.
Vers.
13.
Say
,
I
pray
thee
,
thou
art
my
sister
.
]
That
the
Egyptians
,
knowing
her
to
be
his
wife
,
might
not
kill
him
that
then
they
might
marry
her
,
Abram
adviseth
Sarah
not
to
deny
but
to
conceal
this
truth
,
that
she
was
his
wife
,
and
to
say
onely
that
she
was
his
sister
.
Now
though
this
were
in
a
sense
true
,
as
Abram
afterwards
told
Abimilech
,
Gen.
20.
12.
because
she
was
his
near
kinswoman
,
his
brothers
daughter
,
and
such
in
those
times
were
usually
called
brothers
and
sisters
;
yet
because
by
saying
she
was
his
sister
,
Abram
intended
that
the
Egyptians
should
conceive
that
she
was
not
his
wife
,
but
free
to
be
married
to
any
other
,
and
so
did
expose
her
to
great
danger
in
this
regard
,
the
course
he
took
could
not
be
warrantable
,
but
proceeded
from
weaknesse
of
faith
and
humane
frailty
,
though
withall
he
might
have
some
hope
that
God
would
prevent
that
mischief
.
Vers.
15.
The
Princes
also
of
Pharaoh
saw
her
.
]
Pharaoh
was
the
common
name
of
all
the
Kings
of
Egypt
,
as
Cesar
was
of
all
the
Romane
Emperours
.
And
the
woman
was
taken
into
Pharaohs
house
.
]
I
take
it
for
granted
,
1.
That
she
was
not
abused
by
Pharaoh
,
because
the
Lord
did
so
tenderly
preserve
her
ch●stity
upon
a
second
exposing
her
to
this
danger
,
chap.
20.
4.
But
Abimelech
had
not
come
near
her
;
2.
That
notwithstanding
,
she
was
some
time
in
Pharaohs
house
:
the
particulars
afterward
mentioned
of
Pharaohs
enriching
Abram
,
and
God
plaguing
Pharaohs
Court
,
cannot
be
conceived
to
be
all
upon
a
sudden
done
.
It
is
likely
therefore
that
this
taking
her
into
the
house
was
,
both
that
the
king
might
make
known
his
pleasure
of
taking
her
to
be
his
wife
,
and
that
she
might
be
prepared
for
the
match
(
as
we
see
the
like
,
Esther
2.
)
and
that
she
might
be
entertained
as
beseemed
her
that
was
so
beloved
of
Pharaoh
.
Vers.
17.
And
the
Lord
plagued
Pharaoh
,
&c.
with
great
plagues
.
]
What
●hese
plagues
were
,
the
Scripture
being
silent
,
it
is
but
a
foolish
curiositie
to
inquire
.
Vers.
18.
And
Pharaoh
called
Abram
and
said
,
&c.
]
Pharaoh
understanding
either
by
revelation
,
as
Abimelech
,
chap.
20.
3.
God
came
to
Abimelech
in
a
dream
by
night
,
and
said
,
&c.
or
by
the
conf●ssion
of
Sarai
her self
,
or
by
some
other
means
that
Abram
was
Sarais
husband
,
he
presently
apprehends
that
for
this
it
was
that
he
and
his
house
were
so
plagued
;
and
therefore
makes
haste
to
restore
her
.
Vers.
20.
And
Pharaoh
commanded
his
men
,
&c.
]
The
reasons
of
this
dismissing
Abram
and
Sarah
out
of
Egypt
may
be
probably
these
:
1.
Because
he
desired
to
have
Sarah
gone
out
of
his
sight
;
2.
Because
of
his
present
displeasure
,
who
no
doubt
was
offended
that
by
their
means
he
was
thus
punished
;
3.
Lest
his
houshold-servants
or
people
stung
with
the
sense
of
what
they
had
suffered
,
or
envying
the
riches
which
Abram
had
there
gathered
,
should
offer
them
violence
,
and
so
the
land
should
be
again
plagued
for
them
.
And
therefore
we
see
he
doth
not
onely
dismisse
them
,
but
also
gives
his
servants
charge
to
see
them
safely
conducted
out
of
his
Dominions
.
CHAP.
XIII
.
ANd
Abram
went
,
&c.
into
the
South
.
]
Meaning
the
Southern
parts
of
Canaan
,
which
lay
next
to
Egypt
,
Gen.
12.
9.
And
Abram
journeyed
going
on
still
towards
the
South
:
for
otherwise
,
when
he
went
out
of
Egypt
toward
these
parts
,
he
went
Northward
.
Vers.
5.
And
Lot
also
that
went
with
Abram
had
flocks
,
and
herds
,
and
tents
.
]
Which
implies
also
many
servants
that
dwelt
in
those
tents
.
This
Moses
would
imply
,
that
although
Lot
had
hitherto
gone
along
still
with
Abram
,
yet
he
had
an
estate
,
a
stock
apart
by
himself
;
they
had
their
severall
tents
,
flocks
,
herds
,
and
servants
,
&c.
Vers.
6.
And
the
land
was
not
able
to
bear
them
.
]
There
was
not
pasture
and
watering
places
enough
for
such
a
multitude
of
cattel
;
and
thence
it
seems
the
strife
arose
betwixt
their
herdsmen
.
Vers.
7.
And
the
Canaanite
and
the
Perizzite
,
dwelled
then
in
the
land
.
]
This
is
added
to
shew
,
that
by
reason
the
Canaanites
and
the
Perizzites
(
which
seem
to
be
a
family
or
colony
of
the
Canaanites
,
Gen.
10.
18.
Afterward
were
the
families
of
the
Canaanites
spread
abroad
)
had
settled
themselves
long
before
in
that
part
of
Canaan
,
and
taken
up
the
greatest
and
best
part
of
the
pasture
,
therefore
Abram
and
Lot
were
straitned
for
their
cattel
;
and
besides
there
may
be
a
reason
implied
in
these
words
,
why
Abram
was
so
carefull
to
stop
all
dissention
betwixt
them
,
lest
it
might
have
been
an
offence
to
the
Heathen
.
Vers.
10.
And
Lot
lifted
up
his
eyes
,
and
beheld
all
the
plain
of
Jordan
,
&c.
like
the
land
of
Egypt
,
as
thou
comest
unto
Zoar.
]
This
clause
,
as
thou
comest
unto
Zoar
,
must
in
the
sense
of
it
be
joyned
to
the
first
part
of
the
sentence
,
and
beheld
all
the
plain
of
Jordan
:
for
the
meaning
is
this
,
That
all
the
plain
of
Jordan
even
unto
Zoar
was
exceeding
fruitfull
and
pleasant
like
to
Paradise
and
Egypt
,
which
by
the
overflowing
of
Nilus
was
ever
esteemed
a
most
fruitfull
countrey
.
Vers.
15.
For
all
the
land
which
thou
seest
.
]
That
is
,
the
whole
land
of
Canaan
:
for
he
saith
not
,
so
much
of
the
land
as
thou
seest
;
but
,
all
the
land
which
thou
seest
.
To
thee
will
I
give
it
,
and
to
thy
seed
for
ever
.
]
To
clear
this
place
fully
,
we
must
know
that
in
this
promise
of
the
land
of
Canaan
,
as
under
the
sacramentall
signe
,
the
true
and
heavenly
Canaan
was
also
included
.
Heb.
11.
10.
For
he
looked
for
a
City
which
hath
foundations
,
whose
builder
and
maker
is
God
.
Again
,
we
must
know
that
by
the
seed
of
Abram
may
well
be
meant
,
1.
the
people
of
Israel
,
as
usually
;
2.
Christ
,
as
Gal.
3.
16.
And
to
thy
seed
which
is
Christ
;
and
3.
all
the
faithfull
members
of
Christ
,
both
Jews
and
Gentiles
,
who
in
Christ
are
made
the
seed
of
Abram
,
children
by
promise
.
Rom.
9.
6
,
7
,
8.
In
Isaac
shall
thy
seed
be
called
.
That
is
,
they
which
are
the
children
of
the
flesh
,
these
are
not
the
children
of
God
:
but
the
children
of
the
Promise
are
counted
for
the
seed
.
Now
as
the
heavenly
Canaan
is
here
implied
,
this
clause
,
for
ever
,
we
may
extend
to
eternitie
:
for
it
is
conferred
upon
Christ
,
and
those
that
believe
in
him
,
the
true
seed
of
Abram
for
ever
and
ever
.
But
the
Promise
hath
primarily
respect
unto
Canaan
,
that
land
which
Abram
now
beheld
with
his
eyes
:
and
so
conceiving
the
words
,
we
must
know
that
it
is
promised
to
Christ
absolutely
,
who
is
the
true
Lord
and
owner
not
onely
of
the
land
of
Canaan
,
but
of
the
whole
earth
,
and
so
shall
be
for
ever
.
Psal.
2.
6
,
7
,
8.
Ask
of
me
,
and
I
shall
give
thee
the
Heathen
for
thine
inheritance
,
and
the
uttermost
parts
of
the
earth
for
thy
possession
;
and
then
to
the
Israclites
it
is
promised
for
ever
;
but
conditionally
,
if
they
should
ever
walk
in
obedience
before
God
.
But
there
is
no
such
condition
expressed
.
I
answer
,
1.
that
the
condition
of
temporall
promises
and
threatnings
is
not
alwayes
expressed
:
as
Jonah
3.
4.
Yet
fourty
dayes
and
Nineveh
shall
be
overthrown
;
2.
that
this
condition
is
expressed
elsewhere
,
Deut.
4.
25
,
26.
When
thou
shalt
beget
children
,
and
childrens
children
,
and
shalt
have
remained
long
in
the
land
,
and
shall
corrupt
your selves
,
and
make
a
graven
Image
,
or
the
likenesse
of
any
thing
,
and
shall
do
evil
in
the
sight
of
the
Lord
thy
God
,
to
provoke
him
to
anger
:
I
call
heaven
and
earth
to
witnesse
against
you
this
day
,
that
ye
shall
soon
utterly
perish
from
off
the
land
whereunto
ye
go
over
Jordan
to
possesse
it
;
and
then
3.
that
it
is
implyed
here
though
not
expressed
:
I
will
give
it
(
saith
the
Lord
)
to
thy
seed
for
ever
:
implying
that
if
once
they
began
to
degenerate
,
and
proved
not
a
right
faithfull
seed
,
John
8.
39.
then
he
would
be
no
longer
tied
to
this
promise
.
CHAP.
XIV
.
ANd
it
came
to
passe
in
the
dayes
of
Amraphel
king
of
Shinar
,
&c.
]
It
is
not
possible
certainly
to
determine
who
these
kings
were
,
and
what
their
tecritories
were
;
but
most
probable
it
is
,
that
they
were
but
onely
governours
of
cities
.
And
Tidal
king
of
Nations
.
]
In
the
Hebrew
it
is
,
King
of
Gojim
,
which
may
be
kept
unchanged
,
but
the
Greek
and
Chaldee
translate
it
Nations
.
It
seemeth
they
were
of
sundry
families
or
populous
;
as
Galilee
in
that
regard
is
called
Galilee
of
the
Nations
,
Isa.
9.
1.
Vers.
3.
All
these
were
joyned
together
in
the
vale
of
Siddim
,
which
is
the
salt
sea
.
]
That
is
,
in
the
dayes
of
Moses
,
when
he
wrote
this
history
,
this
vale
of
Siddim
,
where
this
battel
was
fought
by
the
kings
before
named
,
was
become
a
lakeo●
sea
,
and
called
the
Salt
sea
.
For
after
the
destruction
of
Sodome
and
Gomorrah
,
and
those
other
cities
that
stood
in
this
vale
,
either
by
the
confluence
of
many
waters
and
brimstone
into
it
(
being
before
full
of
slime
pits
,
or
salt
pits
,
as
some
reade
it
▪
vers.
10.
)
or
by
some
other
speciall
and
extraordinary
work
of
God
,
that
it
might
remain
a
continuall
monument
of
Gods
fierce
indignation
against
the
wicked
inhabitants
of
that
place
,
it
became
a
standing
pool
of
putrid
and
unsavory
waters
,
and
was
therefore
called
the
Salt
sea
,
Josh.
3.
16.
as
likewise
the
lake
Asphaltites
,
and
the
Dead
sea
;
because
in
those
corrupt
and
stinking
waters
not
so
much
as
a
fish
could
live
;
yea
,
as
Histories
report
,
the
birds
that
flew
over
it
were
usually
stif●ed
with
the
noisome
exhalations
that
did
thence
arise
.
Vers.
5.
And
smote
the
Rephaims
.
]
A
people
in
the
land
of
Canaan
,
Gen.
15.
20.
And
doubtlesse
the
chief
reason
why
Moses
relateth
how
those
foure
confederate
Kings
did
subdue
and
destroy
both
these
and
the
other
nations
here
mentioned
,
is
the
more
to
magnifie
the
goodnesse
of
God
to
Abram
,
in
making
him
victorious
over
an
army
that
had
so
easily
before
subdued
and
overrun
so
many
strong
and
potent
nations
.
And
the
Emims
.
]
A
people
inhabiting
formerly
the
countrey
which
after
the
Moabites
possessed
,
Deut.
2.
9
,
10.
And
the
Lord
said
distresse
not
the
Moabites
,
&c.
For
I
will
not
give
thee
of
their
land
for
a
possession
,
&c.
The
Emims
dwelt
there
in
times
past
.
Vers.
6.
And
the
Horites
.
]
A
people
that
dwelt
in
mount
Seir
untill
the
children
of
Esau
drove
them
thence
.
Deut.
2.
22.
As
he
did
to
the
children
of
Esau
that
dwelt
in
Seir
,
when
he
destroyed
the
Horims
from
before
them
.
Vers.
7.
And
smote
all
the
countrey
of
the
Amalekites
.
]
That
is
,
all
that
countrey
which
in
after-times
was
inhabited
by
the
Amalekites
.
Amalek
,
of
whom
the
Amalekites
descended
,
was
the
grand-child
of
Esau
,
Gen.
36.
12.
who
was
not
yet
born
.
It
was
not
therefore
the
Amalekites
that
were
now
subdued
by
these
Kings
,
but
some
other
people
that
did
now
inhabit
that
countrey
wherein
afterward
the
Amalekites
dwelt
.
Vers.
10.
And
the
vale
of
Siddim
was
full
of
slime
pits
.
]
This
is
mentioned
as
that
which
was
an
hinderance
in
their
slight
,
and
so
a
means
of
their
greater
losse
.
And
the
kings
of
Sodom
and
Gomorrah
fled
,
and
fell
there
.
]
That
is
,
were
vanquished
and
overthrown
there
;
many
of
their
souldiers
slain
,
many
falling
into
those
pits
,
as
we
may
well
conceive
they
needs
must
,
being
once
routed
and
in
that
disorder
chased
by
the
enemie
.
But
the
king
of
Sodom
escaped
,
we
see
,
vers.
17.
And
the
king
of
Sodom
we●t
out
to
meet
him
.
Vers.
14.
He
armed
his
trained
men
.
]
This
word
,
trained
,
may
be
meant
both
of
civil
,
military
,
and
religious
discipline
.
But
however
since
these
men
that
Abram
now
carried
forth
with
him
were
armed
for
warre
,
it
is
likely
that
he
chose
such
of
his
men
as
were
fittest
for
that
service
,
&
that
had
been
trained
up
in
the
use
of
their
arms
,
and
are
in
this
sense
therefore
called
his
trained
men
.
Concerning
the
justice
of
this
enterprise
of
Abrams
,
some
question
may
be
made
:
But
for
that
we
must
consider
,
that
though
Chederlaomer
had
a
just
quarrell
against
the
king
of
Sodom
and
the
other
neighbouring
kings
,
whom
he
had
now
vanquished
(
which
cannot
be
certainly
affirmed
,
because
it
is
not
expressed
upon
what
grounds
they
had
now
cast
off
his
yoke
,
having
12
years
before
been
his
vassals
and
tributaries
)
yet
Abrain
undertaking
this
expedition
onely
for
the
rescuing
of
his
kinsman
Lot
,
and
that
doubtlesse
by
the
speciall
instinct
of
the
spirit
of
God
,
this
is
abundantly
enough
to
justifie
what
Abram
now
did
in
pursuing
and
vanquishing
these
kings
that
had
taken
Lot
prisoner
,
and
were
carrying
away
both
him
and
his
and
all
that
they
had
.
And
pursued
them
unto
Dan.
]
One
of
the
springs
of
Jordan
,
where
was
also
a
town
afterward
called
by
that
name
of
Dan.
Vers.
18.
And
Melchisedek
king
of
Salem
brought
forth
bread
and
wine
.
]
That
is
,
He
brought
forth
provision
wherewith
to
refresh
both
Abram
and
those
that
were
with
him
:
for
so
the
like
phrase
is
used
,
Deut.
23.
3
,
4.
An
Ammonite
or
a
Moabite
shall
not
enter
into
the
congregation
of
the
Lord
,
because
the●
met
you
not
with
bread
and
with
water
in
the
way
when
you
came
forth
out
of
Egypt
.
Being
one
of
the
neighbouring
kings
of
Canaan
,
king
of
Salem
(
which
seems
to
be
the
same
that
was
afterwards
called
Jerusalem
.
Psal.
76.
3.
In
Salem
also
is
his
,
tabernacle
)
by
way
of
congratulating
Abrams
victory
over
these
kings
,
whose
prevailing
power
might
otherwise
have
proved
very
prejudiciall
to
them
all
,
he
brought
forth
provision
of
severall
sorts
wherewith
to
feast
Abram
,
and
his
confederates
,
and
their
souldiers
.
M●ichisedek
signifieth
king
of
righteousnesse
;
and
king
of
Salem
,
is
by
interpretation
king
of
Peace
.
In
both
which
respects
S.
Paul
makes
this
Melchisedek
,
Heb.
7.
2.
a
type
of
Christ
,
who
is
the
King
of
his
Church
,
the
king
of
Israel
,
John
1.
49.
and
not
onely
perfectly
righteous
in
his
own
person
,
and
therefore
called
Jesus
Christ
the
righteous
,
1.
John
2.
1.
but
also
,
Rom.
10.
4.
The
end
of
the
Law
for
r●ghteousnesse
to
every
one
that
believeth
,
as
was
of
old
prophesied
,
Jer.
23.
6.
This
is
his
name
whereby
he
shall
be
called
,
The
Lord
our
righteousnesse
:
and
so
likewise
,
The
Prince
of
peace
,
Isa.
9.
6.
who
hath
by
his
death
reconciled
us
unto
God
,
and
made
our
peace
through
the
bloud
of
his
Crosse
,
Col.
1.
20.
Again
,
because
the
Scripture
no
where
tells
us
who
he
was
,
or
who
were
his
parents
,
or
of
what
stock
he
came
;
nor
makes
any
mention
either
of
his
birth
or
death
,
but
presents
him
to
us
as
one
without
father
,
without
mother
,
without
descent
,
having
neither
beginning
of
dayes
nor
end
of
life
,
Heb.
7.
3.
and
that
purposely
that
he
might
be
a
figure
of
the
Messiah
(
which
cannot
be
said
of
Job
,
Daniel
,
and
others
,
who
,
though
there
be
no
mention
made
of
their
stock
,
birth
and
death
,
yet
they
were
not
also
Kings
and
Priests
unto
God
,
as
Mel●hisedek
was
)
therefore
in
regard
of
these
also
the
Apostle
makes
him
a
notable
type
of
Christ
;
or
one
made
like
to
the
Sonne
of
God
,
who
was
indeed
in
regard
of
his
humane
nature
without
father
,
and
in
regard
of
his
Godhead
without
mother
,
without
descent
,
having
neither
beginning
of
dayes
nor
end
of
life
.
And
he
was
the
priest
of
the
most
high
God
.
]
That
we
may
not
wonder
at
that
which
follows
,
that
a
Canaanitish
king
should
speak
so
religiously
of
the
most
high
God
,
and
withall
take
upon
him
to
blesse
Abram
,
as
one
much
inferiour
to
himself
,
(
Heb.
7.
7.
Without
all
contradiction
,
the
lesse
is
blessed
of
the
better
;
)
or
that
Abram
should
pay
him
tithes
,
&c.
Moses
therefore
tells
us
that
this
Melchisedek
was
not
onely
a
worshipper
of
the
true
God
,
but
also
a
Priest
of
the
most
high
God
,
most
eminent
in
those
times
undobtedly
,
in
regard
of
that
speciall
dignitie
,
that
he
was
both
king
of
Salem
,
and
Priest
of
the
most
high
God
.
And
herein
also
the
Apostle
maketh
him
a
most
remarkable
type
of
Christ
,
Heb.
7.
2
,
3.
because
he
was
both
king
&
Priest
,
and
especially
because
he
is
here
presented
to
us
without
any
partner
in
his
Priesthood
as
the
Priests
of
Aarons
order
had
,
without
any
mention
of
any
to
whom
he
succeeded
in
his
Priesthood
,
or
that
succeeded
him
,
&
so
as
one
that
typically
abideth
a
Priest
for
ever
,
as
the
Apostle
there
speaks
:
for
so
indeed
Christ
is
the
one
eternall
Priest
of
his
Church
,
as
the
Apostle
saith
,
Heb.
7.
24.
This
man
,
because
he
liveth
for
ever
,
hath
an
unchangeable
Priesthood
.
Very
strange
indeed
it
may
seem
that
such
a
King
and
Priest
should
be
found
amongst
the
cursed
nation
of
the
Canaanites
:
but
God
can
raise
unto
himself
faithfull
servants
whereever
he
pleaseth
,
and
conferre
upon
whomsoever
he
will
an
eminent
measure
of
grace
;
yea
though
the
Church
was
to
be
continued
in
the
posteritie
of
Abram
,
yet
there
is
little
question
to
be
made
,
but
that
as
yet
there
were
some
few
of
other
families
that
were
the
true
servants
of
God
,
as
Job
and
his
friends
afterward
were
amongst
the
Edomites
.
Vers.
19.
And
he
blessed
him
and
said
,
&c.
]
By
the
authoritie
of
his
office
,
and
in
the
name
of
God
,
he
gives
Abram
his
blessing
,
as
the
Priests
in
the
law
did
the
people
,
Num.
6.
23
,
27.
Speak
unto
Aaron
and
to
his
sonnes
saying
,
On
this
wise
ye
shall
blesse
the
children
of
Israel
,
&c.
vers.
27.
And
they
shall
put
my
name
upon
the
children
of
Israel
,
and
I
will
blesse
them
.
It
is
likely
he
used
a
more
ample
form
,
and
manner
of
blessing
,
then
is
here
expressed
:
But
if
so
,
in
this
abbridgement
which
Moses
gives
us
we
have
no
doubt
the
summe
of
all
:
for
this
manner
of
blessing
,
though
uttered
prayer-wise
,
implyeth
an
assured
promise
that
the
most
high
God
should
most
abundantly
blesse
him
.
Vers.
20.
And
he
gave
him
tithes
of
all
,
&c.
]
He
,
that
is
,
Abram
,
Heb.
7.
4.
gave
Him
,
that
is
,
Melchisedek
,
tithes
of
all
,
that
is
,
the
tenth
of
all
the
spoil
,
Heb.
7.
4.
Now
consider
how
great
this
man
was
unto
whom
even
the
Patriarch
Abram
gave
the
tenth
of
the
spoils
:
for
though
he
would
take
nothing
of
the
spoil
,
which
had
been
carried
from
Sodom
,
unto
himself
,
yet
he
might
give
of
it
to
Melchisedek
;
and
besides
he
took
questionlesse
much
from
the
vanquished
which
belonged
not
to
Sodom
.
However
the
tithes
he
gave
unto
Melchisedek
,
&
that
surely
by
way
of
homage
&
thankfulnes
to
God
:
for
what
was
given
to
him
in
regard
of
his
office
was
given
to
God
:
for
Melchisedek
himself
being
a
king
had
no
need
of
them
.
Vers.
22.
I
have
lift
up
my
hand
to
the
Lord
,
&c.
]
This
may
be
meant
either
of
an
oath
that
he
had
taken
,
for
that
was
an
usuall
custome
in
swearing
to
lift
up
the
hand
to
heaven
,
Dan.
12.
7.
And
I
heard
the
man
clothed
in
linnen
which
was
upon
the
waters
of
the
river
,
when
he
held
up
his
right
hand
,
and
his
left
hand
unto
heaven
,
and
sware
by
him
that
liveth
for
ever
;
or
(
which
differs
very
little
)
of
a
vow
made
to
God
in
his
prayer
.
Vers.
23.
Lest
thou
shouldst
say
,
I
have
made
Abram
rich
.
]
That
is
,
lest
thou
(
or
any
other
)
should
hereafter
say
,
that
by
this
victory
I
enriched
my self
,
and
so
the
extraordinary
blessing
of
God
upon
me
and
mine
should
not
be
discerned
and
acknowledged
;
and
withall
lest
thou
shouldst
think
or
say
hereafter
,
that
I
pretended
the
rescue
of
the
afflicted
,
but
did
indeed
look
after
the
prey
.
Thus
he
preferres
the
glory
of
God
,
and
the
honouring
of
his
Religion
before
his
spoil
which
by
right
of
warre
belonged
to
him
.
CHAP.
XV.
Vers.
1.
THe
Lord
came
unto
Abram
in
a
vision
.
]
By
this
word
vision
,
is
sometimes
meant
a
Revelation
of
God
given
to
his
servants
in
their
sleep
by
a
dream
,
which
are
also
for
distinction
sake
called
nightly
visions
,
Gen.
46.
2.
And
God
spake
unto
Israel
in
the
visions
of
the
night
:
but
this
I
cannot
conceive
to
be
such
,
chiefly
because
we
have
such
a
vision
afterwards
following
this
,
vers.
12.
A
deep
sleep
fell
upon
Abram
,
and
lo
an
horrour
,
&c.
Again
,
by
visions
,
are
sometimes
meant
those
apparitions
which
the
servants
of
God
have
had
being
cast
into
a
trance
,
which
were
onely
spirituall
objects
of
the
mind
,
not
of
the
bodily
sense
:
This
seems
not
to
be
such
neither
;
for
many
things
are
here
said
to
have
passed
betwixt
God
and
Abram
,
which
cannot
well
be
thought
to
have
been
onely
in
a
trance
,
and
not
really
done
,
as
the
killing
and
dividing
of
the
heifer
of
three
years
old
,
&c.
vers.
9
,
10.
and
besides
,
there
would
not
have
been
then
so
great
difference
betwixt
this
vision
,
and
that
dream
or
trance
mentioned
vers.
12.
and
therefore
I
rather
conceive
this
vision
to
have
been
an
open
apparition
,
which
Abram
beheld
waking
with
the
eyes
of
his
body
,
though
happely
the
Lord
appeared
in
a
more
glorious
manner
then
usually
;
and
therefore
it
is
now
added
,
that
this
was
done
in
a
vision
.
Fear
not
Abram
,
&c.
]
This
is
spoken
both
that
he
might
not
be
afraid
of
the
majesty
of
God
,
who
now
in
this
vision
appeared
to
him
;
and
also
to
comfort
him
in
regard
of
that
fear
and
trouble
of
mind
wherewith
he
was
oppressed
,
in
regard
that
after
so
many
promises
from
God
he
continued
still
childlesse
,
as
appeareth
by
his
answer
;
and
happely
also
to
chear
him
up
against
the
fear
of
those
kings
he
had
vanquished
,
who
might
now
threaten
revenge
;
and
therefore
God
tells
him
that
he
would
be
a
shield
to
him
to
defend
him
against
his
enemies
.
Vers.
2.
And
the
steward
of
my
house
is
this
Eliezer
of
Damascus
.
]
Abram
doth
not
herein
complain
that
Eliezer
of
Damascus
,
that
is
,
who
was
born
of
parents
of
Damascus
,
was
his
steward
;
but
that
he
had
no
other
stay
of
his
house
,
that
is
,
that
he
being
childlesse
wanted
the
comfort
which
other
fathers
had
,
he
had
not
a
sonne
under
him
the
guide
and
stay
of
his
family
,
but
all
was
in
the
hands
of
a
servant
at
present
,
and
would
be
enjoyed
by
him
,
he
being
dead
,
for
want
of
an
heir
.
Vers.
3.
And
Abram
said
,
Lo
,
one
born
in
my
house
is
mine
heir
.
]
The
summe
of
this
complaint
is
onely
thus
much
;
That
he
had
no
other
heir
in
his
house
,
none
to
inherit
that
which
he
had
,
but
onely
his
home-born
servant
,
(
for
we
need
not
suppose
that
Abram
had
adopted
any
servant
and
made
him
his
heire
)
which
Abram
here
bewails
as
one
perplexed
betwixt
hope
and
fear
,
not
as
rejecting
the
promises
of
God
concerning
his
seed
,
but
as
commending
to
God
his
sad
estate
and
condition
,
and
intimating
his
desire
that
God
would
at
length
remember
the
promise
he
had
made
to
him
,
and
send
him
an
heir
.
Vers.
5.
And
he
brought
him
forth
abroad
,
&c.
]
This
therefore
was
done
when
the
starres
might
be
seen
,
either
early
in
the
morning
(
and
if
so
,
then
was
there
a
whole
day
spent
,
as
there
might
well
be
,
in
those
passages
afterward
related
)
or
else
in
the
evening
;
and
then
it
is
here
related
beforehand
,
not
in
the
order
of
time
wherein
it
was
done
:
for
afterwards
Moses
speaks
of
what
was
done
at
sun-setting
,
vers.
17.
And
it
came
to
passe
,
that
when
the
sunne
went
down
,
and
it
was
dark
,
&c.
Vers.
9.
And
he
said
,
Take
me
an
heifer
,
&c.
]
God
appoints
these
things
to
be
thus
done
,
partly
as
a
sacrifice
to
be
offered
to
him
,
partly
that
they
might
be
as
signes
of
the
covenant
which
he
now
makes
with
Abram
;
for
,
because
it
was
the
manner
of
men
when
they
made
a
solemn
covenant
to
cut
beasts
in
twain
,
and
to
passe
between
the
parts
thereof
,
as
it
were
wishing
the
like
to
themselves
if
they
brake
the
covenant
,
Jer.
34.
18.
And
I
will
give
(
to
wit
,
into
their
enemies
hands
)
the
men
that
have
transgressed
my
covenant
,
which
have
not
performed
the
words
of
the
covenant
,
which
they
had
made
before
me
,
when
they
cut
the
calf
in
twain
,
and
passed
between
the
parts
thereof
;
therefore
is
the
Lord
pleased
to
use
the
same
manner
here
with
Abram
.
Vers.
13.
Know
of
a
surety
that
thy
seed
shall
be
a
stranger
in
a
land
that
is
not
theirs
,
and
shall
serve
them
,
&c.
]
This
must
be
understood
to
be
spoken
not
onely
of
their
bondage
in
Egypt
,
but
also
of
the
whole
time
of
their
sojourning
both
in
Canaan
and
Egypt
.
The
whole
time
of
Jacobs
going
thither
till
the
Israelites
went
forth
with
Moses
cannot
be
found
above
two
hundred
and
fifteen
years
.
The
foure
hundred
years
therefore
here
spoken
of
must
begin
with
Isaacs
birth
:
He
was
born
Anno
Mundi
2109.
and
from
thence
to
the
year
of
Israels
going
out
of
Egypt
is
but
foure
hundred
and
five
years
,
which
small
odde
number
is
not
reckoned
,
as
it
is
usuall
in
the
Scriptures
to
leave
out
such
small
numbers
in
computation
of
times
.
Vers.
14.
And
also
that
nation
whom
they
shall
serve
,
will
I
judge
.
]
This
is
added
particularly
concerning
Egypt
,
because
there
they
suffered
the
heaviest
affliction
.
Vers.
16.
But
in
the
fourth
generation
they
shall
come
hither
again
.
]
By
Generations
,
I
conceive
,
is
meant
the
succession
of
children
,
grandchildren
,
and
so
forth
in
their
severall
ages
;
and
in
reckoning
of
these
foure
generations
we
must
begin
with
the
children
of
the
Patriarchs
,
who
with
their
father
Jacob
went
down
into
Egypt
,
and
were
ever
reckoned
the
twelve
severall
stocks
,
out
of
which
the
Israel
of
God
did
grow
in
their
severall
tribes
:
so
that
the
children
of
the
twelve
Patriarchs
we
account
the
first
generation
,
their
children
the
second
,
and
so
forward
;
and
this
promise
we
see
evidently
performed
,
where
we
find
Eleazar
parting
the
land
of
Canaan
.
Josh.
14.
1.
And
these
are
the
countreys
which
the
children
of
Israel
inhe●ited
in
the
land
of
Canaan
,
which
Eleazar
the
Priest
,
&c.
distributed
for
i●h●ritance
unto
them
.
For
Cohath
the
sonne
of
Levi
who
went
with
Jacob
into
Egypt
,
Gen.
46.
11.
we
must
reckon
of
the
first
generation
,
Amram
his
sonne
of
the
second
,
Aaron
his
sonne
of
the
third
,
and
Eleazar
his
sonne
of
the
fourth
.
Vers.
16.
For
the
iniquitie
of
the
Amorites
is
not
yet
full
.
]
That
is
,
the
Amorites
and
those
other
sinfull
nations
mentioned
afterwards
;
this
one
,
amongst
whom
Abram
now
dwelt
,
being
by
a
figu●ative
speech
put
for
all
.
Vers.
18.
In
that
same
day
the
Lord
made
a
covenant
with
Abram
.
]
This
is
added
to
shew
the
end
of
those
visions
formerly
related
,
namely
,
that
they
were
signes
of
the
covenant
which
that
day
God
had
made
with
Abram
.
Vnto
thy
seed
have
I
given
this
land
,
from
the
river
of
Egypt
unto
the
great
river
,
&c.
]
That
is
,
from
the
river
Sihor
unto
the
great
river
Euphrates
.
Some
think
that
by
the
river
of
Egypt
here
Nilus
is
meant
:
but
because
we
reade
not
that
ever
the
Dominion
of
the
Israelites
reached
so
farre
,
and
elsewhere
in
describing
the
bounds
of
this
land
,
to
wit
,
Josh.
13.
3.
the
river
Sihor
is
mentioned
as
the
river
of
Egypt
,
and
Jer.
2.
18.
Sihor
and
Euphrates
are
as
here
opposed
one
against
the
other
,
What
hast
thou
to
do
in
the
way
of
Egypt
to
drink
the
waters
of
Sihor
,
or
what
hast
thou
to
do
in
the
way
of
Assyria
to
drink
the
waters
of
the
river
?
that
is
,
Euphrates
,
called
by
way
of
eminency
the
river
;
therefore
most
probably
it
is
thought
that
by
the
river
of
Egypt
Sihor
is
meant
.
A
more
difficult
question
concerning
this
place
is
,
whether
the
bounds
of
the
Israelites
land
did
ever
reach
the
other
way
so
farre
as
Euphrates
.
But
for
this
we
must
know
that
though
the
land
which
they
inhabited
reached
no
further
Northward
then
Hamath
,
Numb
.
34.
8.
which
was
farre
on
this
side
Euphrates
;
yet
in
the
dayes
of
David
and
Solomon
all
that
countrey
as
farre
as
Euphrates
became
tributarie
to
them
,
as
we
may
see
2.
Sam.
8.
3
,
&c.
and
1.
Kings
4.
21.
Solomon
reigned
over
all
the
kingdomes
from
the
river
,
(
that
is
,
Euphrates
)
unto
the
land
of
the
Philistines
;
and
in
this
regard
Euphrates
is
sometimes
made
the
utmost
bounds
of
the
Dominions
promised
to
Abrams
posteritie
.
CHAP.
XVI
.
Vers.
2.
ANd
Sarai
said
unto
Abram
,
Behold
now
the
Lord
hath
restrained
me
from
bearing
.
]
This
shews
when
Sarai
began
to
think
of
procuring
the
promised
seed
by
this
course
,
namely
,
when
it
ceased
to
be
with
her
after
the
manner
of
women
,
chap.
18.
11.
for
so
much
the
words
imply
,
as
if
she
had
said
,
As
long
as
there
was
any
hope
I
have
waited
,
but
now
the
Lord
hath
restrained
me
from
bearing
,
that
is
,
I
perceive
now
there
is
no
hope
,
the
Lord
hath
locked
up
my
wombe
now
for
ever
bearing
;
and
therefore
we
must
seek
the
promise
some
other
way
.
Vers.
5.
And
Sarai
said
unto
Abram
,
My
wrong
be
upon
thee
,
&c.
]
Though
it
be
not
expressed
how
Hagar
discovered
her
contempt
of
her
mistresse
,
yet
considering
that
Sarai
was
so
grave
a
Matron
,
of
a
sweet
and
meek
spirit
,
and
for
her
obedience
therefore
propounded
as
a
pattern
to
other
wives
,
1.
Pet.
3.
6.
by
the
violence
of
her
passion
at
present
expressed
in
such
bitter
language
to
her
husband
,
we
may
probably
gather
that
it
was
some
notable
insolencie
in
Hagar
that
had
so
highly
provoked
Sarai
:
for
if
we
note
them
well
,
every
word
she
speaks
is
excessively
sharp
;
for
in
these
words
,
my
wrong
be
upon
thee
,
either
she
layes
all
the
blame
upon
him
,
as
if
she
had
said
,
Thou
art
the
cause
o●
all
the
wrong
I
have
suffered
,
I
blame
not
her
so
much
as
thee
,
thereby
implying
that
either
by
shewing
her
too
much
respect
,
or
by
his
connivance
at
her
petulancy
,
he
had
emboldned
her
to
carry
her self
with
that
insolence
as
she
did
;
or
else
she
wisheth
that
her
wrong
,
that
is
,
the
punishment
of
that
injury
,
which
she
had
sustained
,
might
fall
upon
him
,
who
had
been
the
cause
of
it
;
yea
and
perhaps
she
particularly
desired
,
that
since
Hagar
had
despised
her
,
and
he
had
suffered
it
,
that
she
might
likewise
at
length
carry
her self
as
insolently
toward
him
,
and
so
her
wrong
might
be
upon
him
:
And
then
again
in
the
next
words
she
upbraids
him
for
his
unworthy
requitall
of
that
respect
she
had
shown
to
him
in
giving
her
handmaid
into
his
bosome
,
that
he
might
have
children
by
her
,
and
thereupon
concludes
with
an
imprecation
,
that
God
would
judge
and
punish
him
for
it
,
&
so
make
it
manifest
what
wrong
he
had
done
her
:
for
that
is
the
drift
of
those
last
words
,
The
Lord
judge
between
me
and
thee
:
all
which
discovers
how
strangely
Sarai
was
at
present
overborn
with
passion
:
But
thus
in
these
bitter
effects
of
Hagar
being
given
to
Abram
,
God
was
pleased
to
correct
both
Abram
and
Sarai
for
seeking
to
gain
children
to
Abram
by
such
an
unwarrantable
way
.
Vers.
7.
And
the
Angel
of
the
Lord
found
her
by
a
fountain
of
water
,
&c.
]
This
Angel
is
expresly
called
J●hovah
,
vers.
13.
And
she
called
the
name
of
the
Lord
,
or
Jehovah
,
that
spake
to
her
,
Thou
God
seest
me
;
and
he
ascribeth
unto
himself
that
which
is
the
onely
proper
work
of
God
,
vers.
10.
And
the
Angel
of
the
Lord
said
unto
her
,
I
will
multiply
thy
seed
exc●edingly
,
&c.
both
which
are
undeniable
arguments
,
that
this
Angel
was
no
other
but
Christ
the
sonne
of
God
,
who
is
also
called
the
Angel
of
the
Covenant
,
Mal.
3.
1.
Ne●ther
is
it
without
cause
that
the
place
where
Hagar
was
found
is
here
thus
particularly
described
;
for
we
may
hence
probably
gather
,
1.
that
she
was
flying
home
to
Egypt
her
native
countrey
,
for
Shur
was
a
town
in
the
wildernesse
between
Canaan
and
Egypt
,
Exod.
15.
22.
So
Moses
brought
Israel
from
the
red
sea
,
and
they
went
out
into
the
wildernesse
of
Shur
.
2.
That
wandring
in
this
desert
,
where
she
might
best
escape
,
though
they
sent
out
after
her
,
she
was
wearied
and
afflicted
with
travel
and
thirst
,
and
thereby
brought
to
rest
her self
at
a
fountain
of
waters
;
&
hereby
the
bitternesse
of
her
spirit
is
seen
,
in
that
she
was
content
to
indure
such
inconveniences
rather
then
abide
in
her
mistris
house
.
Vers.
11.
Because
the
Lord
hath
heard
thy
affliction
.
]
He
intendeth
both
Sarai's
rough
usage
,
and
the
misery
wherein
at
present
she
was
;
this
affliction
the
Lord
is
said
to
have
heard
;
her
afflictions
spake
when
she
held
her
peace
,
and
God
heard
,
that
is
,
took
pity
of
her
in
her
trouble
.
Vers.
12.
And
he
will
be
a
wild
man
.
]
This
is
principally
spoken
concerning
Ishmael
,
but
in
a
second
place
concerning
his
posteritie
also
.
In
the
originall
it
is
a
man
like
a
wild
asse
;
the
meaning
of
it
is
this
,
he
shall
be
of
a
fierce
,
warlike
,
untamed
disposition
,
so
that
his
hand
shall
be
against
every
man
,
&c.
that
is
,
of
such
power
and
invincible
courage
and
strength
shall
he
be
,
that
though
all
about
him
set
themselves
against
him
,
he
alone
shall
match
them
all
,
they
shall
get
no
good
by
opposing
him
;
and
this
must
needs
be
a
comfort
to
Hagar
,
to
heare
that
her
sonne
should
be
of
such
might
:
And
this
therefore
I
conceive
is
especially
meant
by
these
words
,
though
happely
the
wild
and
savage
condition
of
his
life
may
also
be
implied
.
Gen.
21.
20.
And
God
was
with
the
lad
,
and
he
grew
,
and
dwelt
in
the
wildernesse
,
and
became
an
Archer
.
And
he
shall
dwell
in
the
presence
of
his
brethren
.
]
That
is
,
He
and
his
posteritie
shall
dwell
near
unto
his
brethren
,
the
other
sonnes
of
Abram
and
their
posteritie
:
As
if
he
had
said
,
Though
Abram
shall
have
other
children
,
yet
shall
Ishmael
thy
sonne
be
great
amongst
them
:
for
in
these
words
is
implyed
▪
1.
that
his
seed
as
a
severall
Nation
should
dwell
apart
by
themselves
;
2.
that
this
their
countrey
should
border
upon
that
of
their
brethren
;
3.
that
he
should
be
of
that
power
,
that
though
his
brethren
should
envy
his
prosperity
,
he
should
yet
dwell
i●
their
presence
,
and
they
should
not
be
able
to
overbear
him
.
Vers.
13.
And
she
called
the
name
of
the
Lord
that
spake
unto
her
,
Thou
God
seest
me
.
]
That
is
,
under
this
name
,
and
for
this
cause
,
she
magnified
the
Lord
,
that
his
eye
of
providence
had
watched
over
her
,
to
comfort
her
in
this
her
a●fliction
,
and
to
reduce
her
again
into
the
right
way
:
As
if
one
should
say
of
David
,
in
regard
of
that
we
reade
,
Psal.
65.
2.
O
thou
that
hearest
prayer
,
&c.
that
he
called
the
name
of
the
Lord
,
Thou
God
that
hearest
prayer
.
For
she
said
,
Have
I
also
here
looked
after
him
,
that
seeth
me
?
]
This
is
rendred
as
a
reason
,
why
she
magnified
God
under
that
attribute
,
Thou
God
seest
me
,
to
wit
,
because
by
this
appearing
of
God
to
her
she
now
●ound
by
experience
that
the
eye
of
God
did
watch
over
her
for
good
;
and
this
she
expresseth
by
way
of
an
interrogation
,
the
better
to
set
forth
the
joy
of
her
heart
,
Have
I
also
here
looked
after
him
that
seeth
me
?
as
if
she
should
have
said
,
How
can
I
enough
wonder
at
this
favour
,
that
the
Lord
Jehovah
,
whose
eye
doth
ever
behold
me
,
should
afford
me
the
honour
to
behold
him
,
even
me
that
am
a
poore
bondmaid
,
and
that
here
in
the
wildernesse
,
when
I
was
run
away
from
my
mistris
,
yea
and
that
I
should
see
him
too
without
perill
to
my
life
,
being
still
alive
after
I
have
seen
the
Lord
my
God
,
and
so
able
to
look
after
him
.
And
indeed
this
phrase
which
she
useth
,
of
looking
after
him
,
seemeth
to
have
reference
to
her
gazing
after
him
when
he
ascended
up
from
her
;
and
by
this
phrase
,
it
is
likely
she
expresseth
her
beholding
God
rather
then
by
any
other
,
because
at
his
departing
he
manifested
his
glory
more
then
before
,
which
made
her
gaze
after
him
:
as
the
angel
did
to
Gedeon
,
and
therefore
it
is
said
that
when
the
angel
departed
Gedeon
perceived
that
he
was
an
angel
of
the
Lord
:
And
Gedeon
said
,
Alas
O
Lord
God
:
for
because
I
have
seen
an
angel
of
the
Lord
face
to
face
,
Judges
6.
22.
&
Christ
at
his
ascension
,
which
made
the
angels
say
,
Ye
men
of
Galilee
,
why
stand
ye
gazing
up
into
heaven
?
Acts
1.
11.
This
I
conceive
is
the
plain
meaning
of
this
place
.
Yet
there
is
another
exposition
which
seems
not
improbable
,
namely
,
that
Hagar
doth
in
these
words
acknowledge
the
mercy
of
Gods
preventing
grace
,
in
that
he
●ad
taken
care
of
her
even
when
she
minded
not
him
,
and
blames
her
own
blockishnesse
and
disregard
of
Gods
providence
over
her
:
Have
I
here
,
saith
she
,
looked
after
him
that
seeth
me
?
as
if
she
had
said
,
God
hath
long
watched
over
me
for
good
,
and
I
never
regarded
it
;
it
is
well
that
yet
at
length
through
Gods
preventing
grace
,
in
appearing
to
me
here
in
my
distresse
,
I
have
been
quickened
to
take
notice
of
his
fatherly
care
over
me
,
and
so
to
look
after
him
that
seeth
me
.
Vers.
14.
Wh●refore
the
well
was
called
Beer-lahai-roi
.
]
That
is
,
the
well
of
him
that
liveth
and
seeth
me
;
and
thus
Hagar
makes
the
name
of
this
well
a
memoriall
to
all
posterity
,
how
the
eye
of
the
ever-living
God
did
watch
over
her
in
the
time
of
her
affliction
.
CHAP
XVII
.
Vers.
1.
I
am
the
almighty
God
,
walk
before
me
and
be
thou
perfect
.
]
That
is
,
I
am
thy
God
,
almighty
and
all-sufficient
to
do
all
those
great
things
which
I
have
promised
thee
,
however
impossible
they
may
seem
in
the
eye
of
reason
,
and
whatever
can
be
expected
from
me
;
and
therefore
trust
in
me
,
and
let
thy
whole
conversation
be
alwayes
as
in
my
presence
,
perfect
,
that
is
,
upright
and
sincere
,
to
do
all
that
I
have
commanded
thee
.
Vers.
4.
And
thou
shalt
be
a
father
of
many
nations
.
]
This
is
meant
both
of
Abrams
naturall
posteritie
(
for
out
of
his
loyns
came
the
Ishmaelites
,
the
Edomites
,
and
many
other
nations
by
the
children
of
Keturah
)
and
also
of
all
Christian
nations
in
the
world
,
as
Paul
expoundeth
it
,
Rom.
4.
16
,
17.
Therefore
it
is
of
faith
,
that
it
might
be
by
grace
,
to
the
end
the
promise
might
be
sure
to
all
the
seed
;
not
to
that
onely
which
is
of
the
law
,
but
to
that
also
which
is
of
the
faith
of
Abraham
who
is
the
father
of
us
all
,
as
it
is
written
,
I
have
made
thee
a
father
of
many
nations
.
Gal.
3.
28.
Ye
are
all
one
in
Christ
;
and
if
ye
be
Christs
,
then
are
ye
Abrahams
s●ed
,
and
heirs
according
to
the
promise
.
Vers.
5.
Neither
shall
thy
name
any
more
be
called
Abram
,
&c.
]
Abram
signifieth
a
high
father
;
and
the
fi●st
letter
of
Hamon
(
an
Hebrew
word
signifying
a
multitude
)
being
put
to
it
maketh
Abraham
,
as
if
it
were
Abrahamon
,
that
is
,
a
high
father
of
a
multitude
of
nations
.
Vers.
10.
This
is
my
Covenant
,
&c.
]
The
circumcising
of
the
Israelites
male
children
,
here
enjoyned
Abraham
and
his
posterity
,
is
said
to
be
Gods
covenant
,
because
it
was
a
token
of
the
covenant
,
as
is
expressed
in
the
following
verse
;
a
signe
and
seal
both
on
Gods
part
,
that
he
would
give
them
the
Lord
Christ
,
the
promised
seed
out
of
the
loins
of
Abraham
,
and
in
him
accept
of
them
for
his
peculiar
people
,
forgive
their
sinnes
,
and
cleanse
them
from
their
naturall
corruptions
(
which
was
signified
by
the
paring
away
of
their
foreskins
)
and
on
their
part
that
they
would
believe
in
this
their
Messiah
,
and
as
Gods
peculiar
people
put
off
the
old
man
with
all
his
deceiveable
lusts
,
and
as
new
creatures
serve
the
Lord
their
Creatour
in
holinesse
and
righteousnesse
all
the
dayes
of
their
life
;
and
therefore
is
circumcision
called
the
s●al
of
the
righteousnesse
of
faith
,
Rom.
4.
11.
Vers.
13.
And
my
covenant
shall
be
in
your
flesh
,
&c.
]
That
is
,
Circumcision
shall
be
in
your
flesh
unto
the
coming
of
the
Messiah
,
as
long
as
ever
the
Church
shall
continue
onely
in
thy
naturall
seed
;
for
an
●verlasting
covenant
,
that
is
,
for
a
signe
of
that
everlasting
covenant
which
I
have
made
with
you
:
for
though
the
outward
signe
was
changeable
,
yet
the
covenant
it self
remaineth
one
in
substance
for
ever
.
Vers.
14.
And
the
uncircumcised
man-child
,
whose
flesh
of
his
foreskinne
is
not
circumcised
,
that
soul
shall
be
cut
off
,
&c.
]
That
is
,
That
man
,
who
not
being
circumcised
in
his
childhood
did
afterward
also
wilfully
and
contemptuously
neglect
that
signe
of
Circumcision
,
shall
be
cut
off
from
his
people
;
and
that
because
▪
as
is
expressed
in
the
following
words
,
such
men
had
broken
and
wilfully
despised
Gods
●ovenant
,
which
cannot
be
said
of
infants
dying
in
their
infancie
.
Now
the
cutting
off
from
Gods
people
here
threatned
,
was
,
1.
that
God
would
not
reckon
him
one
of
his
people
,
nor
receive
him
hereafter
into
the
societie
of
the
Saints
in
heaven
;
and
2.
that
the
Israelites
were
to
esteem
also
of
him
as
an
heathen
;
for
that
the
Magistrate
was
appointed
to
cut
off
such
an
one
by
the
sword
,
we
do
not
any
where
certainly
find
.
Vers.
15.
Thou
shalt
not
call
her
name
Sarai
,
but
Sarah
.
]
The
same
letter
is
added
to
her
name
,
that
was
to
her
husbands
before
,
that
it
might
be
to
both
a
pledge
and
signe
of
the
same
promise
,
to
wit
,
that
out
of
them
should
come
a
multitude
of
people
:
which
the
name
also
in
part
signifies
;
for
Sarah
signifies
a
Lady
or
Princesse
.
Vers.
17.
Then
Abraham
fell
upon
his
face
.
]
This
bowing
of
himself
,
was
not
onely
an
expression
of
reverence
,
but
also
of
thankfulnesse
and
was
therefore
a
signe
that
he
believed
,
what
God
now
promised
.
And
laughed
.
]
He
laughed
not
at
the
promise
,
as
thinking
it
a
fable
,
and
concluding
it
impossible
,
but
as
being
overjoyed
and
even
amased
with
those
welcome
tidings
.
Rom.
4.
19.
And
being
not
weak
in
faith
,
he
considered
not
his
own
body
now
dead
,
&c.
nor
yet
the
deadnesse
of
Sarahs
wombe
.
And
said
in
his
heart
,
Shall
a
man-child
be
born
to
me
,
&c.
]
By
this
it
appears
that
his
carnall
reason
began
to
struggle
against
his
faith
:
neither
yet
is
this
contrary
to
that
which
the
Apostle
saith
,
Rom.
4.
20.
That
he
staggered
not
at
the
promise
of
God
through
unbelief
:
for
he
did
not
stand
in
suspence
whether
he
should
believe
the
promise
or
no
,
he
did
not
thus
stagger
;
but
even
whilest
he
imbraced
the
promise
with
joy
,
his
reason
made
this
objection
:
and
thereby
his
faith
becomes
more
glorious
,
that
his
carnall
reason
thus
opposing
it self
,
yet
his
faith
prevailed
so
farre
,
that
he
would
not
hearken
to
this
suggestion
,
but
resolved
to
hope
even
again●t
hope
.
Vers.
18.
And
Abraham
said
unto
God
,
O
that
Ishmael
might
live
before
thee
!
]
Abraham
speaks
not
this
as
rejecting
Gods
promise
,
as
if
he
had
said
,
having
Ishmael
I
desire
no
more
;
nor
as
despairing
of
the
promise
,
,
as
if
he
had
said
,
I
should
have
but
little
hope
,
if
I
had
not
more
hope
in
Ishmael
already
born
,
then
in
the
promised
sonne
of
Sarah
;
indeed
it
is
not
possible
that
we
should
have
a
sonne
at
this
age
,
and
therefore
,
O
that
Ishmael
might
live
,
&c.
but
these
words
proceed
chiefly
from
Abrahams
fatherly
affection
towards
Ishmael
;
being
thus
assaulted
by
those
forementioned
thoughts
of
his
carnall
reason
,
whilest
his
faith
opposed
them
,
suddenly
his
affections
,
moved
with
the
thought
of
Ishmael
,
make
him
as
it
were
to
forget
all
other
things
to
beg
for
him
:
as
if
he
had
said
,
Though
I
cannot
conceive
how
it
should
be
,
yet
I
gladly
imbrace
the
promise
;
but
however
,
oh
that
Ishmael
might
live
in
thy
sight
!
do
not
cast
off
Ishmael
,
but
let
him
live
in
thy
favour
:
So
that
this
is
spoken
out
of
a
mind
that
did
yield
to
the
promise
,
but
yet
was
troubled
,
and
perplext
,
and
solicitous
for
Ishmael
.
CHAP.
XVIII
.
Vers.
1.
ANd
he
sat
in
the
tent
doore
in
the
heat
of
the
day
.
]
That
is
,
at
noon-tide
.
This
is
expressed
,
both
to
shew
the
occasion
of
his
sitting
in
the
tent
doore
,
to
cool
and
refresh
himself
;
as
also
to
imply
the
reason
of
the
courtesie
he
proffered
to
these
Angels
(
whom
he
supposed
to
be
strangers
)
because
at
such
time
travellers
are
wont
to
wax
faint
and
hungry
.
Vers.
2.
And
to
,
three
men
stood
by
him
,
and
when
he
saw
them
he
ranne
to
meet
them
.
]
Their
appearance
being
undoubtedly
such
,
as
made
it
manifest
to
Abraham
both
that
they
were
strangers
travelling
that
way
,
and
also
such
strangers
as
were
worthy
both
of
that
entertainment
and
respect
which
he
afforded
to
them
.
Vers.
3.
And
said
,
my
Lord
,
if
now
I
have
found
favour
in
thy
sight
,
&c.
]
He
directs
his
speech
to
one
,
as
it
seems
,
because
he
appeared
in
more
excellency
and
with
signes
of
greater
worth
then
the
rest
.
Vers.
6.
Make
ready
quickly
three
measures
of
fine
meal
.
]
That
is
,
as
it
is
probably
thought
,
three
pecks
,
or
thereabouts
,
whether
more
or
lesse
.
Vers.
8.
And
they
did
eat
.
]
For
as
these
Angels
had
true
bodies
for
the
time
,
and
did
truly
walk
and
speak
,
so
they
did
also
truly
eat
:
if
there
were
no
necessitie
of
food
,
for
the
sustenance
of
those
their
assumed
bodies
,
which
were
erewhile
happely
to
be
dissolved
again
by
the
power
of
God
,
yet
it
was
requisite
for
the
present
dispensation
of
that
service
,
which
God
had
imposed
upon
them
,
to
wit
,
their
appearing
to
Abraham
,
that
he
might
not
yet
know
but
that
they
were
men
,
till
God
was
pleased
to
discover
it
to
him
.
Vers.
9.
And
they
said
unto
him
,
Where
is
Sarah
thy
wife
.
]
Thus
by
naming
Sarah
they
first
discover
themselves
to
be
not
men
but
angels
.
Vers.
10.
And
he
said
,
I
will
certainly
return
unto
thee
according
to
the
time
of
life
.
]
We
do
not
find
that
this
return
was
by
the
angels
appearing
again
,
but
by
the
accomplishment
of
the
thing
promised
,
in
regard
whereof
it
is
said
,
chap.
21.
1.
And
the
Lord
visited
Sarah
as
he
had
said
,
to
wit
,
when
Isaac
was
born
.
And
by
this
phrase
,
according
to
the
time
of
life
,
cannot
be
meant
any
thing
but
this
,
that
so
many
moneths
thence
,
as
is
usually
(
according
to
the
ordinary
course
of
Nature
)
from
a
womans
first
conception
to
the
birth
of
her
child
,
Sarah
his
wife
should
have
a
sonne
:
for
that
promise
when
God
appeared
before
in
the
former
chapter
was
just
a
year
before
Isaac
was
born
,
chap.
17.
21.
But
my
covenant
will
I
establish
with
Isaac
,
whom
Sarah
shall
bear
unto
thee
at
this
set
time
in
the
next
year
;
since
when
Abraham
had
been
circumcised
,
and
had
recovered
the
pain
and
sorenesse
thereof
.
Vers.
12.
Therefore
Sarah
laughed
within
her self
.
]
Because
she
deemed
it
so
unlikely
,
if
not
impossible
,
that
she
should
now
have
a
child
,
she
did
inwardly
laugh
at
what
she
heard
spoken
.
She
laughed
within
her self
,
she
did
not
break
out
into
loud
and
open
laughter
,
but
was
inwardly
affected
as
those
use
to
be
that
laugh
at
any
thing
related
,
which
they
desire
but
cannot
believe
it
will
ever
be
:
and
this
concerning
the
secrecy
of
her
laughter
,
that
it
was
within
her self
,
is
thus
particularly
expressed
,
to
intimate
,
1.
Why
she
did
so
readily
deny
it
,
because
it
was
indeed
an
inward
smiling
rather
then
an
outward
direct
laughter
,
and
such
as
could
not
therefore
by
others
be
heard
or
discerned
;
2.
Why
she
was
afraid
when
he
took
notice
of
it
,
to
wit
,
because
she
began
now
to
conceive
that
doubtlesse
he
was
more
then
man
that
could
discern
the
inward
affections
of
her
heart
.
However
,
doubtlesse
she
laughed
,
not
as
Abraham
before
did
for
joy
,
but
as
doubting
the
accomplishment
of
what
was
spoken
,
and
was
therefore
reproved
;
though
afterward
she
believed
,
when
she
knew
who
it
was
that
said
it
:
and
therefore
is
her
faith
commended
,
Heb.
11.
11.
Through
faith
also
Sarah
her self
received
strength
to
conceive
seed
,
&c.
Vers.
13.
Wherefore
did
Sarah
laugh
,
saying
,
Shall
I
of
a
surety
bear
a
child
which
am
old
,
&c.
]
Though
these
be
not
the
very
words
of
Sarah
,
mentioned
v.
12.
yet
they
are
the
very
same
in
effect
:
for
in
those
words
,
After
I
am
waxed
old
shall
I
have
pleasure
,
my
Lord
being
old
also
?
by
affirming
that
both
she
and
her
husband
,
by
reason
of
their
great
years
were
now
past
the
naturall
pleasure
of
the
marriage-bed
,
her
aym
was
to
imply
how
much
more
unlikely
it
was
,
that
she
should
conceive
at
those
years
and
bear
a
child
;
yea
,
perhaps
these
very
words
here
alledged
by
the
Lord
,
were
then
also
added
by
Sarah
,
though
they
be
not
there
expressed
:
for
the
Scripture
in
setting
down
such
passages
of
the
History
doth
not
alwayes
expresse
all
that
was
spoken
,
but
onely
the
summe
and
substan●e
of
what
was
spoken
.
Vers.
14.
At
the
time
appointed
,
&c.
]
Compare
this
place
with
chap.
17.
21.
and
the
10.
verse
of
this
chapter
.
Vers.
18.
S●eeing
that
Abraham
shall
surely
become
a
great
and
mighty
nation
&
all
the
nations
,
&c
,
]
This
is
the
first
reason
why
the
Lord
would
not
hide
from
Abraham
what
he
meant
to
do
unto
Sodom
,
to
wit
,
because
he
was
so
precious
in
his
eyes
,
and
one
whom
he
had
hitherto
honoured
above
others
as
his
speciall
favourite
.
Having
appointed
him
to
be
the
stock
of
so
great
and
mighty
a
nation
,
his
peculiar
people
,
yea
the
stock
out
of
whom
that
blessed
seed
should
spring
,
in
whom
all
the
nations
of
the
earth
should
be
blessed
,
he
would
not
execute
so
notable
a
judgement
upon
a
people
so
near
to
him
,
and
not
acquaint
him
with
it
:
which
agreeth
with
that
,
Amos
3.
7.
Surely
the
Lord
God
will
do
nothing
,
but
he
revealeth
his
secrets
unto
his
servants
the
prophets
.
Vers.
21.
I
will
go
down
now
and
see
,
&c.
]
This
is
a
figurative
speech
,
usuall
in
the
Scriptures
,
wherein
God
stooping
to
our
capacity
speaks
of
himself
after
the
manner
of
men
.
He
being
every
where
present
,
cannot
move
from
one
place
to
another
;
and
knowing
and
seeing
all
things
,
needs
not
make
any
search
or
inquisition
to
inform
himself
;
yet
thus
is
he
pleased
here
to
speak
of
himself
,
1.
To
shew
that
there
was
manifest
and
just
cause
for
the
Lords
severitie
in
punishing
the
Sodomites
,
as
afterwards
he
did
;
2.
To
intimate
how
patient
and
long-suffering
the
Lord
was
towards
them
,
and
how
unwilling
to
destroy
them
;
had
they
not
been
so
extremely
and
desperately
bad
,
as
they
were
;
and
3.
To
teach
Judges
by
his
example
not
to
punish
rashly
,
but
alwayes
to
try
and
examine
causes
before
they
passe
sentence
.
Vers.
22.
But
Abraham
was
yet
before
the
Lord.
]
In
the
beginning
of
the
chapter
vers.
2.
mention
is
made
of
three
men
that
appeared
to
Abraham
,
as
he
sate
in
his
tent
doore
,
to
wit
,
the
Lord
Christ
,
who
is
often
in
this
chapter
called
Jehovah
,
and
two
angels
that
attended
him
;
and
vers.
16.
that
they
went
away
from
Abrahams
tent
,
and
that
Abraham
accompanied
them
:
But
now
the
Lord
having
(
as
they
went
along
)
imparted
to
Abraham
what
he
meant
to
do
to
Sodom
,
two
of
the
three
went
away
towards
Sodom
,
to
wit
,
the
two
angels
,
as
they
are
expressely
called
,
chap.
19.
1.
And
there
came
two
angels
to
Sodom
;
and
the
third
,
who
is
here
called
the
Lord
Jehovah
,
stayed
still
with
Abraham
,
and
that
(
as
these
words
seem
to
imply
)
because
Abraham
(
though
they
had
as
it
were
dismissed
him
,
and
taken
their
leave
of
him
)
yet
stood
still
before
the
Lord
,
as
men
use
to
do
,
that
being
to
part
,
yet
stirre
not
,
because
they
have
somewhat
to
say
;
and
so
the
Lord
abode
still
with
him
,
and
condescended
to
heare
the
requests
which
he
made
for
that
sinfull
citie
.
Vers.
25.
That
be
farre
from
thee
to
do
after
this
manner
,
to
slay
the
righteous
with
the
wicked
,
&c.
]
The
righteous
are
sometime
taken
away
in
the
same
publick
calamitie
together
with
the
wicked
,
but
the
end
is
diverse
:
the
one
are
taken
away
by
the
hand
of
justice
,
the
other
in
mercy
;
as
the
chaff
and
wheat
are
beaten
by
the
same
flail
.
Now
God
had
spoken
of
the
Sodomites
as
men
to
be
destroyed
by
his
hand
of
justice
,
and
in
a
way
of
vengeance
;
and
in
this
sense
does
Abraham
reply
,
assured
that
God
would
not
so
cut
off
the
righteous
with
the
wicked
.
CHAP.
XIX
.
Vers.
2.
ANd
they
said
,
Nay
but
we
will
abide
in
the
street
,
&c.
]
Thus
by
this
civill
refusing
at
first
the
courtesie
prosfered
,
they
make
the
better
tryall
of
the
affection
of
this
holy
man
;
and
besides
,
it
is
likely
their
purpose
was
indeed
to
abide
in
the
streets
,
that
so
they
might
observe
the
manners
of
the
people
,
had
not
Lot
been
so
importunate
with
them
.
Vers.
3.
And
they
did
eat
.
]
See
chap.
18.
vers.
8.
Vers.
4.
But
before
they
lay
down
the
men
of
the
city
,
even
the
men
of
Sodom
,
compassed
the
house
round
,
&c.
]
Doubtlesse
the
outward
appearance
of
the
two
angels
that
were
come
to
Lot
was
as
of
young
men
of
rare
and
extraordinary
beauty
and
comlinesse
of
person
,
whereof
there
being
notice
taken
by
some
of
the
profane
inhabitants
of
the
city
,
the
report
thereof
was
soon
spread
abroad
in
the
city
,
and
so
presently
they
flocked
together
from
all
places
,
and
joyned
together
in
this
horrible
and
abominable
attempt
which
is
here
related
.
Vers.
8.
I
have
two
daughters
which
have
not
known
man
;
let
me
,
I
pray
you
,
bring
them
out
unto
you
,
&c.
]
Questionlesse
this
prosfer
of
Lots
was
unwarrantable
and
sinfull
:
for
though
in
evils
of
punishment
we
may
chuse
a
lesse
to
avoid
a
greater
,
yet
in
the
evils
of
sinne
all
choice
is
unlawfull
:
if
we
may
not
do
evil
that
good
may
come
of
it
,
Rom.
3.
8.
much
lesse
may
we
do
any
evil
to
prevent
others
from
doing
some
greater
evil
.
It
would
not
have
been
lawfull
for
Lots
daughters
to
have
yielded
themselves
to
have
been
defiled
by
these
varlets
,
thereby
to
have
taken
them
off
from
that
fouler
sinne
of
Sodomy
,
which
they
had
resolved
upon
;
much
lesse
was
it
lawfull
for
him
to
resolve
that
he
would
bring
them
forth
and
deliver
them
up
to
the
lust
of
this
rabble
,
that
they
might
do
what
they
list
to
them
:
for
he
had
no
such
power
over
his
daughters
,
especially
if
he
had
already
espoused
them
to
husbands
,
though
they
were
not
married
,
as
many
Expositours
think
he
had
.
But
yet
it
was
no
wonder
at
all
that
Lot
,
though
a
righteous
man
2.
Pet.
2.
7.
and
highly
beloved
of
God
,
should
thus
forget
himself
,
considering
1.
that
in
such
a
sudden
disturbance
caused
by
the
fear
of
such
a
horrid
villany
so
violently
pursued
,
he
could
scarce
have
so
much
liberty
as
to
ponder
any
thing
that
came
into
his
mind
;
2.
that
his
zealous
care
for
preserving
his
guests
against
such
a
horrid
wickednesse
might
so
farre
transport
him
as
to
make
him
on
a
sudden
judge
it
better
to
yield
to
any
thing
then
to
give
way
to
their
detestable
desires
;
and
3.
that
he
might
deceive
himself
with
a
vain
hope
that
in
this
strange
proffer
made
by
a
father
they
would
reade
so
much
of
the
grievous
distraction
of
his
mind
,
as
would
make
them
relent
,
and
neither
desire
what
he
had
proffered
,
nor
prosecute
what
they
had
at
first
desired
.
Vers.
9.
This
one
fellow
came
in
to
sojourn
,
and
he
will
needs
be
a
judge
.
]
By
this
it
may
appear
that
Lot
had
not
onely
grieved
inwardly
and
vexed
his
righteous
soul
with
the
unclean
conversation
of
these
wicked
men
,
but
had
also
,
as
occasion
was
offered
,
reproved
them
for
their
wickednesse
,
and
done
what
he
could
to
teach
them
better
,
and
to
disswade
them
from
those
lewd
courses
,
which
were
otherwise
likely
to
bring
Gods
judgement
upon
them
;
and
hence
it
is
that
they
now
twit
him
with
taking
upon
him
to
be
a
judge
amongst
them
,
and
with
thinking
(
a
stranger
though
he
were
)
to
govern
them
and
to
order
them
in
every
thing
as
he
pleased
.
Vers.
11.
And
they
smote
the
men
that
were
at
the
doore
of
the
house
with
blindnesse
.
]
Their
continuing
to
seek
for
the
doore
,
and
departing
home
when
they
had
wearied
themselves
in
vain
,
argues
that
they
were
not
utterly
deprived
of
sight
;
onely
their
eyes
were
dazled
in
such
a
manner
that
they
were
as
men
blind
in
regard
of
that
object
they
looked
after
;
though
they
saw
other
things
,
they
could
not
see
his
doore
;
or
happely
though
they
saw
the
doore
before
them
,
they
knew
not
where
it
sto●●
,
nor
how
to
come
at
it
.
Vers.
14.
And
spake
unto
his
sonnes
in
law
.
]
Some
understand
this
of
certain
men
in
the
city
that
were
contracted
to
his
two
virgin
daughters
,
of
whom
mention
was
before
made
,
vers.
8
and
that
they
were
yet
therefore
in
their
fathers
house
;
but
others
understand
it
of
the
husbands
of
other
daughters
of
his
,
that
were
already
married
into
the
city
,
which
seems
best
to
agree
with
the
text
.
But
if
so
,
then
we
must
farther
consider
though
his
sonnes
in
law
are
here
onely
mentioned
,
as
the
heads
of
the
families
,
yet
their
wives
if
living
were
also
spoken
to
.
And
hence
it
may
seem
was
Lots
lingring
,
that
he
should
leave
his
children
to
be
destroyed
;
and
the
Angels
command
,
vers.
15.
Take
thy
two
daughters
that
are
here
,
intimating
that
he
might
not
wait
for
the
other
that
were
not
there
.
Vers.
17.
And
it
came
to
passe
,
&c.
that
he
said
,
&c.
]
To
wit
,
one
of
the
Angels
;
to
whom
Lot
therefore
afterward
directs
his
speech
in
the
singular
number
,
because
it
was
he
that
had
given
him
the
charge
of
flying
to
the
mountain
.
Look
not
behind
thee
.
]
This
was
enjoyned
Lot
,
1.
thereby
to
expresse
how
detestable
the
inhabitants
of
Sodom
were
,
a
people
hated
of
God
,
and
unworthy
of
the
commiseration
of
good
men
,
for
whom
it
was
not
fit
he
should
take
the
least
thought
or
care
;
2.
To
teach
him
hereby
,
that
he
was
so
to
be
affected
with
Gods
me●cy
in
delivering
him
from
that
wicked
cursed
place
,
and
the
judgement
that
was
now
to
fall
upon
them
,
that
he
was
not
to
mind
nor
regard
his
house
,
cattel
,
or
whatever
other
riches
he
was
to
leave
behind
,
or
in
the
least
degree
to
repent
of
his
coming
away
;
and
accordingly
is
the
very
same
phrase
used
,
Luke
9.
62.
No
man
having
put
his
hand
to
the
plow
and
looking
back
is
fit
for
the
kingdome
of
God
;
3.
To
intimate
with
what
speed
they
were
to
haste
away
,
not
to
hinder
their
flight
so
much
as
by
looking
back
upon
the
city
.
Vers.
19.
And
I
cannot
escape
to
the
mountain
,
&c.
]
Because
the
mountain
was
so
farre
off
,
he
fears
lest
ere
he
could
get
thither
the
destruction
should
be
poured
forth
,
and
he
should
be
overtaken
in
it
;
and
therefore
desires
that
Zoar
might
be
the
place
of
refuge
for
him
,
which
was
nearer
at
hand
.
Vers.
21.
And
he
said
unto
him
,
See
,
I
have
accepted
thee
concerning
this
thing
.
]
The
Angel
,
not
without
Gods
direction
undoubtedly
,
yields
to
the
weaknesse
of
his
faith
,
and
grants
his
request
;
but
as
God
doth
usually
grant
his
servants
those
requests
which
he
doth
not
approve
of
,
that
they
may
by
their
own
experience
see
their
folly
,
and
that
it
is
still
better
for
them
to
follow
his
direction
:
for
thus
it
was
with
Lot
,
who
afterwards
vers.
30.
feared
to
dwell
in
Zoar
,
and
then
therefore
found
that
he
had
done
best
it
at
first
he
had
followed
the
angels
counsel
in
flying
to
the
mountain
.
Vers.
22.
Therefore
the
name
of
the
city
was
called
Zoar.
]
Which
signifies
little
:
before
it
was
called
Bela
,
chap.
14.
2.
And
the
king
of
Bela
,
which
is
Zoar.
Vers.
23.
The
sunne
was
risen
upon
the
eart●
,
&c.
]
This
I
conceive
is
thus
expressed
,
1.
To
shew
how
narrowly
Lot
escaped
the
destruction
that
fell
upon
the
Sodomites
:
It
was
break
of
day
when
the
Angels
hastened
him
and
his
to
get
them
out
of
Sodom
,
vers.
15.
And
when
the
morning
arose
,
then
the
Angels
hastened
Lot
,
saying
,
Arise
,
&c.
and
by
that
time
the
sunne
was
risen
,
the
judgement
threatned
fell
upon
Sodom
,
whereby
no
doubt
Lot
was
brought
to
see
and
acknowledge
both
his
own
folly
in
lingring
so
long
,
and
the
goodnesse
of
God
in
forcing
him
away
,
and
not
suffering
him
to
stay
there
any
longer
;
and
2.
to
make
it
the
more
manifest
that
this
judgement
was
extraordinary
and
supernaturall
,
and
how
suddenly
the
inhabitants
of
these
wicked
cities
were
overwhelmed
with
the
storm
of
Gods
fiery
indignation
,
without
any
warning
given
them
,
when
doubtlesse
they
had
not
the
least
fear
of
any
such
mischief
that
was
coming
upon
them
.
The
sunne
rose
as
fairly
that
day
,
as
upon
other
dayes
:
and
yet
presently
a
showr
of
fire
and
brimstone
fell
upon
them
,
and
consumed
them
all
.
Vers.
24.
Then
the
Lord
rained
upon
Sodom
and
upon
Gomorrah
,
&c.
]
Sodom
and
Gomorrah
are
here
mentioned
as
the
chief
;
but
withall
Admah
and
Zeboiim
were
also
destroyed
.
Deut.
29.
23.
Like
the
overthrow
of
Sodom
and
Gomorrah
,
Admah
and
Zeboiim
,
which
the
Lord
overthrew
in
his
anger
,
&c.
Now
,
from
the
Lord
is
here
added
in
the
end
of
this
clause
,
Then
the
Lord
rained
upon
Sodom
and
upon
Gomorrah
brimstone
,
and
fire
from
the
Lord
,
the
more
emphatically
to
expresse
that
it
was
not
by
any
ordinary
course
of
nature
,
but
by
the
immediate
almighty
power
of
God
.
And
doubtlesse
it
was
the
supernaturall
and
miraculous
work
of
the
Lord
,
and
not
from
any
naturall
cause
,
that
such
showers
,
not
of
water
,
as
when
the
old
world
was
drowned
,
but
of
fire
and
brimstone
should
fall
from
heaven
upon
these
cities
,
who
did
therein
fit
the
punishment
to
the
sinnes
of
those
that
were
destroyed
thereby
.
They
burned
with
vild
and
unnaturall
lusts
,
and
therefore
against
the
ordinary
course
of
nature
fire
falls
down
from
heaven
and
devours
them
,
and
their
stinking
abominable
filthinesse
is
punished
with
the
stench
of
brimstone
mingled
with
fire
;
yea
this
fire
and
brimstone
was
but
a
forerunner
of
their
everlasting
punishment
in
that
lake
which
burneth
with
fire
and
brimstone
,
for
evermore
,
Rev.
21.
8.
for
so
the
Apostle
S.
Jude
saith
that
Sodom
and
Gomorrah
suffered
the
vengeance
of
eternall
fire
,
Jude
7.
Vers.
26.
But
his
wife
looked
back
from
behind
him
,
&c.
]
That
is
,
Lot
going
before
,
and
his
wife
following
behind
him
,
she
looked
back
from
behind
him
towards
Sodom
,
to
wit
,
as
doubting
whether
any
such
judgement
would
fall
upon
Sodom
as
was
threatned
,
or
lingring
in
her
desires
after
those
friends
,
that
wealth
and
estate
which
they
had
left
behind
them
;
and
thus
she
did
rebell
against
the
expresse
commandment
of
the
Lord
given
before
to
Lot
,
vers.
17.
and
in
him
unto
all
that
were
with
him
,
and
that
when
God
had
afforded
her
such
an
extraordinary
mercy
to
fetch
her
away
by
his
angels
from
Sodom
when
it
was
to
be
destroyed
,
and
so
was
turned
into
a
Pillar
,
or
statue
,
of
salt
,
not
such
salt
as
we
ordinarily
use
,
which
being
wet
will
melt
and
turn
into
water
(
for
it
was
to
stand
as
a
monument
of
her
infidelity
and
disobedience
)
but
a
kind
of
rockie
minerall
salt
,
which
will
endure
all
weathers
and
not
waste
away
.
Vers.
29.
God
remembred
Abraham
,
and
sent
Lot
out
of
the
midst
of
the
overthrow
.
]
That
is
,
God
remembred
his
promise
,
whereby
he
had
ingaged
himself
to
Abraham
,
not
onely
to
blesse
him
in
his
own
person
,
but
those
also
for
his
sake
that
were
dear
unto
him
,
chap.
12.
2.
And
thou
shalt
be
a
blessing
:
I
will
blesse
them
that
blesse
thee
:
and
he
remembred
the
requests
which
Abraham
had
made
to
him
for
Sodom
,
and
that
in
the
behalf
of
those
few
righteous
ones
,
that
might
be
in
that
citie
,
pressing
him
particularly
with
this
,
that
the
righteous
might
not
be
destroyed
with
the
wicked
,
and
so
he
saved
Lot
for
Abrahams
sake
.
It
is
true
indeed
that
God
had
respect
to
the
piety
and
righteousnesse
of
Lot
in
delivering
him
:
for
so
the
Apostle
faith
,
2.
Pet.
2.
7
,
8.
That
he
delivered
just
Lot
,
and
that
because
the
righteous
soul
of
this
good
man
was
vexed
from
day
to
day
in
seeing
and
hearing
the
filthy
conversation
of
those
wicked
wretches
;
but
this
doth
not
exclude
that
which
is
here
said
concerning
Abraham
.
There
may
be
divers
causes
of
one
and
the
same
effect
:
the
main
cause
of
all
was
Gods
free
grace
both
to
Abraham
and
Lot
,
and
not
any
merit
in
them
;
but
subordinate
hereunto
there
were
also
other
inducements
,
to
wit
,
the
joynt
respect
that
the
Lord
had
to
the
righteousnesse
of
Lot
his
faithfull
servant
,
and
to
the
intercession
of
Abraham
,
as
here
is
expressed
.
Vers.
30.
For
he
feared
to
dwell
in
Zoar
,
&c.
]
The
cause
of
this
fear
is
not
expressed
,
but
may
probably
be
thought
to
have
been
,
either
that
seeing
the
abominable
sinnes
of
that
citie
,
he
feared
lest
God
would
also
destroy
that
;
or
else
,
that
he
doubted
lest
because
of
his
escape
the
people
would
fall
upon
him
,
as
the
cause
of
the
overthrow
of
those
neighbouring
cities
:
and
indeed
his
hiding
himself
in
the
cave
makes
this
most
probable
.
Vers.
31.
And
there
is
not
a
man
on
the
earth
to
come
in
unto
us
,
&c.
]
Some
conceive
that
they
did
verily
think
that
all
nations
of
the
earth
were
destroyed
by
fire
;
but
many
things
make
this
improbable
:
1.
Their
knowledge
that
Zoar
was
not
destroyed
,
and
that
the
Angels
had
promised
that
it
should
not
be
destroyed
;
2.
Their
seeing
that
the
shower
of
fire
,
which
had
burnt
up
those
cities
of
the
plain
,
reached
not
so
farre
as
the
mountains
wherein
at
present
they
were
;
3.
The
remembrance
of
Abraham
their
uncle
,
a
righteous
man
,
not
like
to
be
destroyed
;
and
4.
That
last
clause
,
after
the
manner
of
all
the
earth
,
which
seems
to
be
spoken
of
the
time
present
,
that
they
were
deprived
of
that
society
with
man
which
every-where
else
they
did
enjoy
.
Others
conceive
that
she
meant
onely
this
,
that
there
was
not
a
godly
man
,
with
whom
onely
they
durst
marry
.
They
take
the
perishing
of
their
sisters
in
Sodom
,
to
be
a
punishment
of
God
upon
them
for
their
marrying
with
the
wicked
Sodomites
;
not
daring
to
do
so
therefore
,
and
grieving
by
this
means
to
be
deprived
of
the
common
blessing
of
mankind
,
they
resolve
upon
a
more
wicked
course
.
But
I
rather
conceive
thus
of
the
place
:
Lot
and
his
daughters
flying
in
some
great
fear
into
the
mountain
,
and
being
there
in
a
manner
mured
up
in
a
cave
,
his
eldest
daughter
utters
these
words
as
a
complaint
that
by
this
solitary
life
they
were
deprived
of
all
hope
of
marriage
(
the
common
blessing
of
all
the
earth
)
There
is
not
a
man
in
the
earth
to
come
in
unto
us
:
That
is
,
here
we
live
in
a
cave
without
society
of
any
but
our selves
,
and
it
is
to
us
all
one
,
as
if
there
were
not
a
man
upon
the
earth
;
Come
let
us
make
our
father
drink
wine
,
&c.
But
indeed
any
of
these
expositions
may
be
imbraced
:
for
whatever
absurdity
there
is
in
their
resolutions
,
must
be
ascribed
to
their
fear
,
that
passion
blinding
men
,
and
driving
them
upon
any
absurd
thoughts
or
courses
.
Vers.
32.
Let
us
make
our
father
drink
wine
.
]
To
wit
,
the
wine
which
they
had
brought
from
Zoar.
Vers.
37.
And
called
his
name
Moab
,
&c.
]
Moab
,
is
by
interpretation
,
of
the
father
,
and
Benammi
,
is
sonne
of
my
people
,
or
sonne
of
my
kindred
.
In
both
names
●here
was
a
memoriall
of
their
incestuous
procreation
:
That
which
these
daughters
of
Lot
it
seemed
boasted
of
,
was
their
having
children
of
their
own
kinne
,
not
of
the
f●ithlesse
and
cursed
nations
.
CHAP.
XX.
Vers.
1.
ANd
Abraham
journeyed
from
thence
,
&c.
]
The
cause
of
this
remove
is
not
expressed
;
but
in
likelyhood
it
was
,
because
of
some
inconveniency
arising
from
the
late
fearfull
destruction
of
Sodom
.
Vers.
2.
And
Abimelech
,
king
of
Gerar
,
&c.
]
Abimelech
was
the
common
title
of
the
kings
of
Palestina
,
as
Pharaoh
was
of
the
kings
of
Egypt
.
Psal.
34.
the
title
,
A
Psalme
of
David
when
he
changed
his
behaviour
before
Abimelech
.
Vers.
3.
But
God
came
to
Abimelech
in
a
dream
by
night
.
]
By
that
which
we
reade
,
verse
17.
So
Abraham
prayed
unto
God
,
and
God
healed
Abimelech
,
and
his
wife
,
and
his
maid-servants
,
&c.
it
appears
that
presently
upon
the
taking
of
Sarah
,
the
Lord
struck
Abimelech
with
a
dangerous
sicknesse
,
and
plagued
his
Court
with
a
strange
disease
:
Now
in
his
sicknesse
the
Lord
by
a
dream
(
the
extraordinary
glory
whereof
was
undoubtedly
such
,
that
Abimelech
might
easily
perceive
it
came
from
heaven
)
informs
him
of
the
cause
,
and
tells
him
he
was
a
dead
man
,
which
must
be
understood
conditionally
,
unlesse
he
restored
Abrahams
wife
,
vers.
7.
Now
therefore
restore
the
man
his
wife
;
for
he
is
a
Prophet
,
and
he
shall
pray
for
thee
,
and
thou
shalt
live
:
and
if
thou
restore
her
not
,
know
thou
,
that
thou
shalt
surely
die
,
&c.
Vers.
4.
Wilt
thou
slay
also
a
righteous
nation
.
]
That
is
,
him
and
his
people
,
vers.
18.
For
the
Lord
had
fast
closed
up
all
the
wombes
of
the
house
of
Abimelech
.
Vers.
7.
For
he
is
a
Prophet
.
]
They
are
called
Prophets
in
the
Scripture
to
whom
the
Lord
did
more
familiarly
reveal
his
will
,
then
to
other
men
,
and
by
whom
he
did
teach
and
instruct
others
:
Such
was
Abraham
,
Gen.
18.
17
,
18
,
19.
And
the
Lord
said
,
Shall
I
hide
from
Abraham
that
thing
which
I
do
?
seeing
that
Abraham
shall
surely
become
a
great
nation
,
&c.
For
I
know
that
he
will
command
his
children
and
his
houshold
after
him
,
&c.
And
of
this
the
Lord
gives
notice
to
Abimelech
,
1.
That
he
might
not
dare
to
detain
Sarah
,
because
her
husband
was
not
an
ordinary
man
,
but
a
Prophet
,
one
in
speciall
favour
with
God
,
whose
wrongs
God
would
surely
avenge
,
Psal.
105.
15.
Touch
not
mine
Anoynted
,
and
do
my
Prophets
no
harm
;
2.
That
he
might
hope
by
his
prayers
(
being
a
man
so
prevalent
with
God
)
to
have
the
plague
removed
that
was
laid
upon
them
.
Vers.
12.
And
yet
indeed
she
is
my
sister
,
&c.
]
He
addes
,
to
excuse
himself
,
that
it
was
not
altogether
false
which
he
had
said
,
because
it
was
true
in
a
sense
,
that
she
was
his
sister
(
as
in
the
same
sense
Lot
and
he
are
called
brethren
,
Gen.
13.
8.
For
we
be
brethren
)
namely
,
because
she
was
the
daughter
of
his
father
,
though
not
of
his
mother
:
And
for
the
clearing
this
,
the
Hebrews
hold
that
Sarah
was
that
Iscah
,
the
daughter
of
Haran
,
Abrahams
brother
,
as
being
the
sonne
of
Terah
,
though
by
another
woman
;
for
this
being
yielded
,
she
was
indeed
the
grandchild
of
Terah
,
Abrahams
father
,
and
so
might
be
called
the
daughter
of
his
father
(
as
Jethroes
daughters
are
called
Revels
,
who
was
their
grandfather
,
Exod.
2.
18.
)
and
yet
withall
not
be
the
daughter
of
his
mother
,
because
descended
from
the
former
of
Terahs
wives
,
whereas
Abraham
was
born
of
a
latter
wife
.
Vers.
16.
Behold
he
is
to
thee
a
covering
of
the
eyes
,
&c.
thus
she
was
reproved
.
]
This
place
is
diversly
translated
,
and
accordingly
there
are
severall
expositions
given
of
it
,
but
according
to
this
translation
of
ours
,
the
meaning
must
needs
be
this
;
Abimelech
puts
her
in
mind
that
her
husband
ought
to
be
as
a
veil
unto
her
,
to
cover
her
as
it
were
from
the
eyes
and
desires
of
all
others
;
and
therefore
Moses
addes
,
thus
she
was
reproved
,
that
is
,
though
this
speech
of
his
may
not
seem
at
first
to
imply
so
much
,
yet
in
truth
he
did
thereby
though
covertly
yet
sharply
reprove
her
;
for
it
was
all
one
as
if
he
had
told
her
,
that
by
denying
her
husband
,
she
had
in
a
manner
unveiled
her self
,
and
laid
her self
open
to
the
unlawfull
desires
of
other
men
,
and
was
guilty
her self
of
those
dangers
,
whereinto
she
had
fallen
.
God
had
made
her
husband
the
guardian
of
her
chastity
,
and
by
denying
him
she
had
exposed
her self
to
the
lusts
of
others
.
Thus
was
godly
Sarah
,
to
her
greater
shame
,
reproved
by
a
profane
king
,
and
instructed
how
better
to
carry
her self
hereafter
.
Vers.
18.
For
the
Lord
had
fast
closed
up
all
the
wombes
of
the
house
of
Abimelech
.
]
What
closing
up
of
the
wombe
this
was
,
it
is
hard
to
say
.
Some
think
onely
that
God
had
restrained
them
from
conceiving
:
and
this
may
be
;
for
this
judgement
might
be
inflicted
and
cured
,
&
yet
not
discerned
by
themselves
.
But
I
rather
think
it
was
some
other
extraordinary
closing
of
the
wombe
,
1.
Because
of
that
word
fast
closed
,
which
implies
a
judgement
unusuall
;
2.
Because
all
were
closed
up
;
3.
Because
it
is
related
as
an
apparent
noted
cure
that
followed
Abrahams
prayer
.
CHAP.
XXI
.
Vers.
3.
ANd
Abraham
called
the
name
of
his
sonne
,
Isaac
.
]
Which
signifieth
laughter
,
to
wit
,
because
of
the
joy
they
had
in
this
their
sonne
.
Vers.
9.
And
Sarah
saw
the
sonne
of
Hagar
,
&c.
mocking
,
&c.
]
Ishmael
looking
with
an
envious
eye
upon
Isaac
at
all
times
,
was
,
as
it
seems
,
stung
with
the
joy
and
jollity
that
was
made
at
the
weaning
of
him
,
and
this
repining
of
his
heart
brake
forth
at
this
time
(
as
no
doubt
it
had
done
often
formerly
)
into
some
scornfull
language
and
derision
of
him
,
mocking
him
as
their
young
master
,
and
he
that
must
forsooth
be
heir
of
all
.
Vers.
10.
For
the
sonne
of
this
●ondwoman
shall
not
be
heir
with
my
sonne
.
]
Sarah
therefore
perceived
that
this
mocking
proceeded
both
from
Hagars
and
Ishmaels
repining
that
Isaac
the
younger
sonne
should
be
the
heir
.
Vers.
12.
And
God
said
unto
Abraham
.
]
By
a
vision
in
the
night
,
as
appears
by
vers.
14.
And
Abraham
rose
up
early
in
the
morning
,
&c.
Vers.
14.
And
took
bread
,
and
a
bottle
of
water
,
&c.
]
For
the
full
understanding
of
this
,
we
must
know
,
1.
That
the
casting
of
them
out
,
which
Sarah
required
,
was
not
onely
putting
them
out
of
his
house
,
but
an
absolute
casting
them
off
,
as
if
he
had
had
nothing
to
do
with
them
(
for
might
he
have
provided
for
them
in
another
place
it
would
not
have
been
so
grievous
to
him
)
2.
That
God
had
enjoyned
him
to
hearken
to
Sarah
in
all
things
,
the
rather
,
no
doubt
,
that
the
misery
of
their
casting
out
might
punish
them
for
their
sinne
,
who
in
mocking
Isaac
had
despised
the
blessed
seed
promised
in
him
.
3.
That
Abraham
thus
yielding
to
cast
her
off
,
doth
onely
give
her
what
she
could
not
be
without
(
because
she
was
to
go
through
the
wildernesse
that
lay
in
the
way
to
Egypt
)
bread
,
that
is
,
such
victualls
as
she
could
carry
with
her
,
for
this
in
the
Scripture
is
usually
called
bread
,
as
we
may
see
Mark
6.
36.
This
is
a
desert
place
,
and
now
the
time
is
farre
passed
,
send
them
away
,
that
they
may
go
into
the
countrey
round
about
,
and
into
the
villages
,
and
buy
themselves
bread
;
which
bread
,
Matth.
14.
15.
is
termed
victualls
,
His
Disciples
came
to
him
,
saying
,
This
is
a
desert
place
,
and
the
time
is
now
past
,
send
the
multitude
away
,
that
they
may
go
into
the
villages
,
and
buy
themselves
victualls
;
and
a
bottle
of
water
,
which
she
might
else
want
in
those
dry
barren
places
.
Vers.
14.
And
she
wandred
in
the
wildernesse
of
Beersheba
.
]
The
bottle
of
water
might
have
sufficed
till
she
had
come
to
some
place
of
succour
,
had
she
not
missed
the
direct
way
,
and
wandred
up
and
down
,
as
they
might
well
in
those
desert
places
,
not
knowing
where
they
were
,
nor
which
way
to
go
.
Vers.
15.
And
she
cast
the
child
under
one
of
the
shrubs
.
]
He
that
was
growing
apace
to
mans
stature
is
often
in
Scripture
called
a
child
,
as
Ishmael
here
,
who
was
about
eighteen
years
old
;
and
Hagar
is
said
to
cast
the
child
under
a
shrub
,
because
she
left
him
being
sick
and
fainting
for
thirst
,
whereas
before
she
had
supported
and
cherished
him
.
Vers.
17.
What
aileth
thee
,
Hagar
?
]
Words
of
expostulation
,
as
if
he
had
said
,
What
meanest
thou
thus
to
take
on
,
having
had
experience
of
Gods
providence
over
thee
?
Feare
not
for
God
hath
heard
the
voice
of
the
lad
,
where
he
is
.
]
Both
here
and
before
mention
is
made
of
the
lads
voice
,
not
Hagars
;
because
he
it
was
that
was
in
extremity
,
and
her
weeping
was
for
him
.
God
hath
heard
the
voice
of
the
lad
,
that
is
,
God
hath
taken
notice
of
his
misery
,
and
will
preserve
him
:
and
these
words
where
he
is
,
are
added
to
expresse
,
the
better
to
Hagars
apprehension
,
that
God
had
taken
notice
of
his
danger
,
and
would
help
him
;
as
if
he
had
said
,
The
child
which
you
have
yonder
cast
off
,
as
hopelesse
of
his
life
,
God
hath
heard
,
and
will
preserve
and
succour
him
.
Vers.
19.
And
God
opened
her
eyes
,
and
she
saw
a
well
,
&c.
]
That
is
,
she
was
brought
to
observe
and
take
notice
of
it
,
which
she
did
not
before
,
either
by
reason
of
passionate
grief
,
or
for
some
other
reason
.
For
thus
it
is
said
of
the
Disciples
that
talked
with
Christ
,
Luke
24.
16.
But
their
eyes
were
holden
that
they
should
not
know
him
:
And
,
vers.
31.
their
eyes
were
opened
,
and
they
knew
him
.
Vers.
20.
And
became
an
archer
.
]
This
is
expressed
to
shew
,
not
onely
that
he
did
by
this
means
nourish
himself
with
beasts
killed
by
shooting
,
but
also
that
he
was
a
warriour
,
and
so
that
oracle
was
fulfilled
,
Gen.
16.
12.
And
he
will
be
a
wild
man
,
&c.
Vers.
21.
And
he
dwelt
in
the
wildernesse
of
Paran
.
]
next
adjoyning
to
the
desart
of
Sinai
,
through
which
the
Israelites
went
.
Num.
10.
12.
And
the
children
of
Israel
took
their
journeys
out
of
the
wildernesse
of
Sinai
,
and
the
cloud
rested
in
the
wildernesse
of
Paran
.
Vers.
24.
And
Abraham
said
,
I
will
swear
.
]
Though
this
countrey
of
Abimelechs
was
a
part
of
the
land
promised
to
Abraham
,
yet
he
knowing
that
it
was
his
posterity
onely
,
that
were
in
time
to
come
actually
to
enjoy
it
,
and
to
root
out
the
inhabitants
thereof
,
and
that
himself
was
to
live
as
a
stranger
and
sojourner
in
the
land
,
no
marvell
it
is
though
he
acknowledged
Abimelechs
sovereigntie
in
that
land
,
and
took
an
oath
for
himself
,
that
he
would
no
way
hurt
either
him
,
or
his
sonne
,
or
his
sonnes
sonne
after
him
.
Vers.
27.
And
Abraham
took
sheep
and
oxen
,
and
sent
them
unto
Abimelech
.
]
Besides
that
it
was
the
custome
to
give
some
such
gifts
at
the
making
of
covenants
,
these
seem
to
have
been
given
by
Abraham
by
way
of
Homage
to
Abimelech
,
as
the
king
of
the
countrey
.
Vers.
30.
For
these
seven
ew-lambes
shalt
thou
take
of
my
hand
,
That
they
may
be
a
witnesse
unto
me
,
&c.
]
That
is
,
the
receiving
of
these
seven
ew-lambes
,
shall
be
as
a
witnesse
that
this
well
formerly
taken
from
me
,
vers.
25.
is
now
acknowledged
to
be
mine
,
that
so
all
controversie
about
it
for
the
time
to
come
may
be
prevented
.
Vers.
3●
.
And
they
returned
into
the
land
of
the
Philistines
.
]
That
is
,
That
part
of
the
land
where
the
Philistines
dwelt
:
for
otherwise
Beersheba
,
where
they
had
now
covenanted
with
Abraham
,
was
also
in
the
land
of
Palestina
,
vers.
34.
And
Abraham
sojourned
in
the
land
of
the
Philistines
many
dayes
.
Vers.
33.
And
Abraham
planted
a
Grove
in
Beersheba
,
and
called
there
on
the
name
of
the
Lord
,
&c.
]
That
is
,
in
the
Grove
▪
which
he
had
planted
in
Beersheba
,
which
no
doubt
he
purposely
planted
for
this
religious
use
,
that
under
the
shade
of
those
trees
they
might
the
more
commodiously
offer
up
sacrifices
,
and
perform
all
other
the
publick
duties
of
Gods
worship
and
service
,
which
within
their
tents
they
could
not
do
.
And
hereby
Moses
gives
us
to
understand
,
1.
That
Abraham
did
at
length
here
enjoy
some
settled
rest
,
and
dwelt
here
a
long
time
together
,
to
wit
,
whilst
his
new
planted
Grove
was
grown
up
and
fit
for
the
service
he
intended
it
;
2.
That
at
this
time
the
use
of
Groves
in
Gods
worship
was
not
unlawfull
:
However
afterward
,
when
men
began
to
esteem
such
places
holy
,
and
to
think
superstitiously
that
God
was
better
worshipped
there
then
in
other
places
,
and
so
it
became
a
generall
custome
amongst
all
Idolatrous
nations
to
set
up
their
Idoles
in
Groves
,
and
there
to
sacrifice
to
their
false
Gods
,
the
Lord
did
thereupon
by
his
law
forbid
the
Israelites
all
planting
of
Groves
for
religious
uses
,
Deut.
16.
21.
Thou
shalt
not
plant
thee
a
Grove
of
any
trees
near
unto
the
Altar
,
&c.
&
this
planting
of
Groves
became
one
of
the
chief
abominations
for
which
God
reproved
the
Israelites
in
future
times
,
Judg.
3.
7.
And
the
children
of
Israel
did
evil
in
the
sight
of
the
Lord
,
and
forgat
the
Lord
their
God
,
and
served
Baalim
and
the
Groves
.
1.
Kings
14.
15.
For
the
Lord
shall
smite
Israel
,
as
a
reed
is
shaken
▪
in
the
water
,
and
he
shall
root
up
Israel
out
of
this
good
land
,
which
he
gave
to
their
fathers
,
&c.
because
they
have
made
their
Groves
,
provoking
the
Lord
to
anger
;
yet
,
I
say
,
at
present
it
was
no
sinne
in
Abraham
;
both
because
as
yet
God
had
not
forbidden
it
,
and
Abraham
did
it
onely
for
conveniency
to
shelter
them
from
the
heat
,
not
as
think●ng
God
was
better
worshipped
in
Groves
then
in
other
places
.
CHAP.
XXII
.
Vers.
1.
GOd
did
tempt
Abraham
.
]
That
is
,
he
did
try
and
prove
him
.
It
is
said
,
James
1.
13.
that
God
tempteth
no
man
,
to
wit
,
by
seeking
to
seduce
them
,
by
soliciting
and
provoking
them
to
do
that
which
is
evil
.
Thus
men
are
tempted
by
Satan
,
who
is
therefore
called
,
The
Tempter
,
Matt.
4.
3.
and
,
by
their
own
lusts
,
James
1.
13.
but
God
,
in
this
sense
,
tempteth
no
man
.
He
is
therefore
here
said
to
have
tempted
Abraham
,
onely
because
by
enjoyning
him
to
sacrifice
his
sonne
Isaac
(
in
whom
God
had
promised
to
make
his
seed
as
the
starres
of
heaven
,
and
that
in
his
seed
all
the
nations
of
the
earth
should
be
blessed
)
God
did
singularly
prove
and
try
his
obedience
and
faith
,
to
wit
,
whether
he
would
believe
still
the
promise
made
him
concerning
Isaac
,
even
when
he
was
enjoyned
to
do
that
which
might
seem
utterly
to
overthrow
that
promise
,
and
do
what
God
commanded
,
even
when
reason
must
needs
conclude
,
that
if
he
did
obey
,
the
promise
concerning
Isaac
could
not
be
performed
:
Thus
God
did
tempt
Abraham
.
And
because
the
command
of
such
an
inhumane
fact
,
as
was
the
sacrificing
of
his
own
sonne
,
might
not
startle
those
that
should
reade
it
,
or
make
them
think
that
it
was
rather
some
fit
of
sudden
phrensy
,
or
some
delusion
of
Satan
,
that
made
him
undertake
such
a
thing
as
this
▪
in
the
very
entrance
of
this
story
this
is
therefore
expressed
,
that
God
commanded
this
,
but
it
was
onely
to
try
him
.
God
required
in
Abraham
a
readinesse
of
will
,
really
to
do
what
was
spoken
to
him
,
but
never
intended
that
he
should
do
it
;
onely
as
men
use
to
make
experiments
of
the
faithfulnesse
of
their
friends
,
so
now
God
made
proof
of
Abrahams
faith
and
obedience
;
and
that
,
not
because
God
needed
any
such
way
of
discovering
it
to
himself
▪
for
he
knows
how
the
hearts
of
all
men
stand
affected
,
but
because
he
would
hereby
have
it
manifested
to
others
:
so
that
herein
also
the
Scripture
speaks
of
God
after
the
manner
of
men
.
And
he
said
,
Behold
,
here
I
am
.
]
That
is
,
ready
to
do
whatever
thou
wilt
enjoyn
me
.
Vers.
2.
Take
now
thy
sonne
,
thine
onely
sonne
.
]
So
called
,
both
because
he
was
the
onely
sonne
of
the
freewoman
,
and
also
because
Ishmael
was
now
quite
cast
out
.
Chap.
21.
14.
And
Abraham
rose
up
early
in
the
morning
,
and
took
bread
,
and
a
bottle
of
water
,
and
gave
it
unto
Hagar
and
the
child
,
and
sent
her
away
,
and
she
departed
,
&c.
And
get
thee
into
the
Land
of
Moriah
.
]
Which
was
the
place
,
where
afterwards
the
temple
was
built
,
as
2.
Chron.
3.
1.
Then
Solomon
began
to
build
the
house
of
the
Lord
at
Jerusalem
,
in
Mount
Moriah
,
&c.
Vers.
4.
Abraham
lift
up
his
eyes
,
and
saw
the
place
afarre
off
.
]
For
by
this
time
God
had
told
him
,
according
to
the
promise
before
mentioned
,
vers.
2.
in
what
particular
place
of
the
land
of
Moriah
he
was
to
sacrifice
his
sonne
,
as
it
is
plainly
afterward
expressed
,
vers.
9.
They
came
to
the
place
that
God
had
told
him
of
▪
Now
Abrahams
seeing
the
place
before
he
came
at
it
,
is
thus
particularly
expressed
,
because
doubtlesse
the
first
sight
of
this
place
,
where
he
was
to
perform
such
a
dolefull
work
,
did
exceedingly
wound
his
heart
,
and
yet
notwithstanding
he
shrunk
not
,
but
persevered
constantly
in
his
resolution
of
doing
what
God
had
enjoyned
him
.
Vers.
5.
Abraham
said
to
his
young
men
,
Abide
you
here
with
the
asse
,
&c.
]
That
his
servants
might
not
oppose
and
hinder
him
in
the
work
he
had
to
do
,
he
enjoyns
them
to
stay
with
the
asse
at
the
foot
of
the
hill
,
to
wit
,
the
asse
whereon
himself
rode
,
or
whereon
they
had
brought
the
wood
they
were
to
use
in
the
sacrifice
▪
for
happely
they
all
went
on
foot
,
and
onely
used
the
asse
for
the
carrying
of
the
wood
,
or
perhaps
onely
Abraham
by
reason
of
his
age
did
ride
,
and
the
rest
went
on
foot
.
And
I
and
the
lad
will
go
yonder
and
worship
,
and
come
again
to
you
.
]
Thus
by
the
all-ruling
Providence
of
God
he
prophesieth
of
that
,
whereof
he
knew
nothing
.
It
cannot
be
that
he
distinctly
knew
that
he
should
bring
back
his
sonne
again
;
for
then
what
great
matter
was
there
in
this
that
he
did
?
rather
surely
he
spake
this
as
a
man
astonished
and
amazed
:
neither
need
we
be
so
carefull
to
clear
Abraham
from
seeking
by
this
dissembling
to
keep
his
servants
from
suspecting
that
which
he
went
about
;
rather
let
us
admire
the
wisdome
and
goodnesse
of
God
,
that
he
suffered
Abraham
in
this
greatest
of
all
humane
actions
to
shew
a
little
frailty
,
that
we
might
not
look
for
perfection
here
.
Vers.
6.
And
Abraham
took
the
wood
of
the
burnt
offering
,
and
laid
it
upon
Isaac
his
sonne
.
]
But
how
was
he
able
to
carry
so
much
wood
as
would
serve
for
the
burning
up
of
the
sacrifice
?
I
answer
,
1.
it
appears
by
this
that
he
was
now
a
youth
well
grown
;
2.
it
may
well
be
that
Abraham
carried
with
him
some
lesser
quantity
of
dry
choice
wood
to
begin
the
fire
,
resolving
to
furnish
himself
with
the
rest
upon
the
mountain
;
3.
happely
Isaac
carried
it
at
severall
times
,
though
that
be
not
here
expressed
,
but
onely
so
much
as
would
serve
to
shew
how
even
in
this
he
was
a
Type
of
Christ
,
John
19.
17.
And
he
bearing
his
crosse
,
went
forth
,
&c.
Vers.
9.
And
bound
Isaac
his
sonne
.
]
It
is
not
likely
that
all
particulars
are
here
expressed
:
no
doubt
Abraham
,
before
he
bound
him
,
acquainted
him
with
the
commandment
of
God
,
and
urged
the
necessitie
of
obedience
,
the
promises
and
power
of
God
,
and
whatever
might
prepare
him
to
yield
himself
to
be
sacrificed
,
as
God
had
commanded
:
but
these
Moses
relates
not
,
but
onely
that
Abraham
bound
him
,
&c.
that
so
we
might
know
that
in
not
resisting
▪
but
meekly
suffering
his
father
to
proceed
,
Isaac
was
also
a
Type
of
Christ
;
Mark
15.
1.
The
chief
Priests
held
a
consultation
,
&c.
and
bound
Jesus
.
Acts
8.
32.
He
was
led
as
a
sheep
to
the
slaughter
,
and
like
a
lamb
dumb
before
the
shearer
,
so
opened
he
not
his
mouth
.
Vers.
11.
And
the
Angel
of
the
Lord
called
unto
him
.
]
That
is
,
Christ
the
●ternall
word
of
his
father
,
who
speaketh
of
himself
as
God
,
vers.
12.
For
now
I
know
thou
fearest
God
,
seeing
thou
hast
not
withheld
thy
sonne
,
thine
onely
sonne
,
from
me
;
and
is
called
Jehovah
,
vers.
●6
.
And
the
Angel
of
the
Lord
called
unto
him
out
of
heaven
the
second
time
,
and
said
,
By
my self
have
I
sworn
,
saith
the
Lord
,
&c.
Vers.
13
▪
And
Abraham
lifted
up
his
eyes
.
]
Hearing
this
voice
from
heaven
,
he
looked
about
,
and
behind
him
he
espies
this
ram
,
which
he
took
as
sent
of
God
,
to
supply
Isaacs
room
;
or
,
it
may
be
,
he
lifted
up
his
eyes
purposely
to
look
for
a
sacrifice
.
Vers.
14.
As
it
is
said
to
this
day
,
In
the
mount
of
the
Lord
it
shall
be
seen
.
]
In
the
mount
,
that
is
,
in
d●e
time
and
place
,
or
in
like
manner
as
once
to
Abraham
;
in
the
mount
it
shall
be
seen
,
that
is
,
it
shall
be
provided
for
,
God
will
help
,
and
that
his
children
shall
see
:
for
both
these
were
implyed
in
this
Proverb
,
which
upon
this
occasion
grew
so
ordinary
in
following
times
,
to
wit
,
both
that
God
would
provide
for
his
servants
in
their
extremities
,
and
that
it
should
be
done
in
such
a
manner
,
that
they
should
plainly
see
it
came
from
God
.
Vers.
16.
By
my self
have
I
sworn
,
saith
the
Lord.
]
This
doth
not
prove
that
it
was
not
Christ
,
the
eternall
word
of
the
father
,
who
now
spake
to
Abraham
;
the
like
we
have
,
Psal.
2.
7.
The
Lord
hath
said
unto
me
,
Thou
art
my
sonne
,
&c.
Vers.
17.
And
thy
seed
shall
possesse
the
gate
of
his
enemies
.
]
That
is
,
thou
shalt
subject
them
,
and
bring
both
their
strength
and
government
under
command
;
for
by
the
gate
of
the
enemie
is
here
meant
their
strength
and
government
;
their
strength
,
because
there
they
had
their
strongest
fortifications
;
their
government
,
because
there
the
Magistrates
sate
in
judgement
,
Deut.
22.
15.
Then
shall
the
father
of
the
damsell
,
and
her
mother
,
take
and
bring
forth
the
tokens
of
the
damsells
virginitie
,
unto
the
Elders
of
the
City
in
the
gate
.
Vers.
24.
And
his
Concubine
,
whose
name
was
Reumah
,
&c.
]
The
Hebrew
word
translated
Concubine
signifieth
a
half
wife
,
or
divided
and
secondary
wife
,
which
was
a
wife
for
the
bed
(
and
therein
differing
from
a
whore
)
but
not
for
honour
and
government
of
the
family
;
1.
Kings
11.
3.
And
he
had
seven
hundred
wives
Princesses
,
and
three
hundred
Con●ubines
.
CHAP.
XXIII
.
Vers.
2.
ANd
Abraham
came
to
mourn
for
Sarah
,
&c.
]
The
most
of
Expositours
hold
that
both
Abraham
and
Sarah
had
now
removed
their
dwelling
from
Beersheba
to
Hebron
;
and
that
this
therefore
which
is
here
said
,
that
Abraham
came
to
mourn
for
Sarah
,
is
onely
to
be
understood
of
his
coming
to
Sarahs
tent
:
for
Abraham
and
she
had
severall
tents
,
Gen.
24.
67.
And
Isaac
brought
her
into
his
mother
Sarahs
tent
.
Yet
many
also
hold
that
Abraham
dwelt
still
at
Beersheba
,
&
that
Sarah
,
upon
some
occasion
not
expressed
being
at
Hebron
,
fell
sick
and
dyed
,
and
so
Abraham
hearing
of
it
came
thither
to
lament
and
bury
her
:
which
is
the
more
probable
,
because
vers.
4.
as
a
stranger
he
s●es
for
a
burying
place
,
which
he
would
not
in
that
manner
have
done
if
he
had
been
a
dweller
among
them
(
as
it
is
expresly
noted
of
Ephron
that
he
was
)
and
also
because
Isaac
dwelt
afterward
near
Lahai-roi
which
was
not
farre
from
Beersheba
.
Vers.
3.
And
spake
unto
the
sonnes
of
Heth.
]
That
is
,
the
Governours
,
and
Elders
of
the
Hittites
,
the
inhabitants
of
Hebron
.
Vers.
4.
Give
me
a
possession
of
a
burying
place
with
you
,
&c.
]
That
is
,
give
m●
liberty
to
purchase
,
though
a
stranger
,
a
possession
of
a
burying
place
.
Vers.
10.
And
Ephron
d●velt
amongst
the
children
of
Heth.
]
Others
reade
,
And
Ephron
sat
amongst
the
children
of
Heth
,
not
unfitly
:
Abraham
,
not
knowing
the
man
,
had
spoken
of
him
as
of
one
absent
:
ere
Ephrons
answer
therefore
be
inserted
,
Moses
shews
that
he
sat
there
amongst
the
other
Elders
,
and
so
immediately
replied
to
Abrahams
demand
.
However
if
we
reade
it
as
our
translations
render
it
,
And
Ephron
dwelt
amongst
the
children
of
Heth
,
it
comes
all
to
one
.
For
his
dwelling
among
them
is
expressed
onely
to
imply
,
that
he
being
himself
one
of
the
chief
inhabitants
of
that
city
sat
at
that
time
amongst
the
other
Governours
and
Elders
,
and
so
presently
answered
for
himself
to
that
request
which
Abraham
had
made
.
Vers.
13.
But
if
thou
wilt
give
it
,
&c.
]
Other
translations
supply
this
imperfect
speech
thus
,
if
thou
be
that
Ephron
,
&c.
which
seems
to
imply
,
that
he
had
onely
formerly
heard
of
him
,
not
seen
his
face
.
I
will
give
thee
mony
for
the
field
.
]
Abraham
persists
to
refuse
it
of
gift
;
because
he
would
not
by
any
bounty
of
theirs
enjoy
one
foot
of
that
land
which
God
had
given
him
entire
for
his
possession
.
Vers.
17.
And
the
field
of
Ephron
,
&c.
]
That
this
was
not
that
purchased
burying
place
,
whereof
Stephen
spake
,
Act.
7.
16.
is
evident
;
because
that
was
in
Sichem
,
this
in
Hebron
;
that
was
bought
of
Emor
the
father
of
Sichem
,
this
of
Ephron
.
CHAP.
XXIV
.
Vers.
1.
ANd
Abraham
was
old
,
&c.
]
His
age
puts
him
in
mind
to
provide
for
his
sonnes
marriage
,
he
being
now
an
hundred
and
fourty
years
old
:
for
Isaac
was
fourty
,
Gen.
25.
20.
And
Isaac
was
fourty
years
old
when
he
took
Rebekah
to
wife
,
and
he
was
born
when
Abraham
was
an
hundred
,
Gen.
21.
5.
Abraham
was
an
hundred
years
old
,
when
his
sonne
Isaac
was
born
unto
him
.
Vers.
2.
And
Abraham
said
unto
his
eldest
servant
,
&c.
This
in
likelyhood
was
his
steward
Eliezer
,
who
was
born
in
his
house
,
Gen.
15.
2
,
3.
And
the
steward
of
my
house
is
this
Eliezer
of
Damascus
.
And
Abraham
said
,
Behold
to
me
thou
hast
given
no
seed
;
and
lo
one
born
in
my
house
is
mine
heir
.
Put
I
pray
thee
thy
hand
under
my
thigh
,
&c.
]
A
signe
which
Jacob
also
required
of
his
son
Joseph
,
Gen.
47.
29.
either
in
token
of
homage
,
and
to
signifie
subjection
,
that
as
their
hand
lay
under
the
thigh
of
him
that
enjoyned
the
oath
,
so
they
acknowledged
themselves
under
his
power
,
bound
to
obey
his
command
;
or
for
a
further
mystery
of
the
covenant
of
Circumcision
,
or
rather
of
Christ
the
promised
seed
,
who
was
to
come
out
of
Abrahams
loyns
or
thigh
.
Gen.
46.
26.
All
the
souls
that
came
with
Jacob
into
Egypt
,
which
came
out
of
his
loyns
,
&c.
Vers.
3.
That
thou
wilt
not
take
a
wife
unto
my
sonne
of
the
daughters
of
the
Canaanites
,
&c.
]
Not
onely
because
they
were
a
profane
idolatrous
people
,
but
especially
because
he
would
not
have
his
seed
mix
themselves
with
that
accursed
nation
,
in
whose
place
they
should
succeed
,
when
God
had
destroyed
them
according
to
his
promise
.
Vers.
5.
Must
I
needs
bring
thy
sonne
again
unto
the
land
from
whence
thou
camest
?
]
Abraham
having
required
his
servant
to
swear
(
as
is
related
in
the
foregoing
verses
)
that
he
should
not
take
a
wife
for
his
sonne
of
the
daughters
of
the
Canaanites
,
but
that
he
should
go
unto
the
land
from
whence
he
came
,
and
there
amongst
his
kindred
provide
a
wife
for
him
,
in
these
words
the
servant
objects
a
case
that
might
happen
,
and
desires
direction
therein
,
to
wit
,
if
there
were
not
a
fit
wise
found
amongst
his
kindred
,
that
would
leave
her
countrey
to
come
into
Canaan
,
nor
yield
to
marry
Isaac
,
but
upon
condition
that
he
should
leave
Canaan
,
and
come
into
the
land
where
she
dwelt
,
whether
in
this
case
he
should
be
so
strictly
bound
by
his
oath
to
provide
him
a
wife
amongst
his
kindred
,
that
of
necessity
he
must
consent
to
this
condition
,
rather
then
not
to
marry
him
to
one
of
them
;
this
I
say
is
doubtlesse
the
drift
of
these
words
,
Must
I
needs
bring
thy
sonne
again
unto
the
Land
from
whence
thou
camest
?
Onely
further
yet
to
clear
them
,
two
things
must
be
noted
:
1.
That
those
words
,
Must
I
bring
thy
sonne
again
into
the
land
,
&c.
must
not
make
us
think
that
Isaac
was
now
by
reason
of
his
tender
years
under
this
servants
government
,
and
at
his
disposing
to
be
carried
up
and
down
whither
he
pleased
,
for
he
was
now
well-nigh
fourty
years
old
,
Gen.
25.
20.
Isaac
was
fourty
years
old
when
he
took
Rebekah
to
wife
.
but
are
onely
meant
as
an
enquiry
whether
he
should
in
treating
about
a
wife
for
him
consent
to
that
condition
of
Isaacs
removing
to
dwell
amongst
his
fathers
kindred
,
and
perswade
Isaac
to
it
,
who
it
seemed
had
undertaken
to
his
father
to
be
guided
by
this
servant
in
the
businesse
of
his
marriage
;
and
2.
Though
Isaac
was
born
in
Canaan
,
and
had
never
dwelt
in
the
land
from
whence
his
father
came
,
yet
he
saith
,
Must
I
bring
thy
sonne
again
into
the
land
from
whence
thou
camest
?
to
wit
in
relation
to
his
fathers
former
dwelling
there
,
as
with
the
like
phrase
,
Gen.
15.
16.
it
is
said
that
the
Israelites
should
in
the
fourth
generation
come
again
into
the
land
of
Canaan
,
out
of
Egypt
,
though
their
fathers
onely
,
not
themselves
,
had
been
there
before
.
Vers.
6.
Beware
thou
that
thou
bring
not
my
sonne
thither
again
.
]
That
is
,
yield
not
to
any
such
condition
,
undertake
no
such
thing
when
you
treat
with
my
kindred
about
a
wife
for
him
:
I
will
by
no
means
have
my
sonne
leave
this
land
,
and
go
thither
to
dwell
;
and
therefore
be
sure
that
you
yield
to
no
such
condition
,
nor
perswade
my
sonne
to
it
when
I
am
gone
.
Now
this
Abraham
doth
thus
earnestly
give
in
charge
to
his
servant
,
not
onely
because
he
knew
his
kindred
were
not
so
free
from
Idolatrous
corruptions
in
Religion
as
he
desired
,
though
they
worshipped
the
true
God
,
and
therefore
had
respect
to
his
sonne
therein
;
but
especially
because
he
knew
that
the
Lord
had
called
him
out
of
that
Land
into
Canaan
,
to
take
possession
of
it
,
as
it
were
,
both
for
him
and
his
posterity
,
and
that
therefore
his
sonnes
going
to
dwell
elsewhere
would
be
a
kind
of
renouncing
the
land
of
promise
:
As
therefore
himself
by
faith
had
hitherto
abode
there
,
Heb.
11.
9.
so
he
would
have
his
sonne
do
also
,
choosing
rather
to
have
him
live
as
a
stranger
and
sojourner
in
the
land
of
promise
,
then
to
have
him
live
amongst
his
kindred
in
the
land
of
his
forefathers
nativity
.
Vers.
10.
And
the
servant
took
ten
camels
,
&c.
]
The
reason
why
he
took
so
many
camels
and
servants
also
answerable
,
as
is
expressed
,
ver.
59.
They
sent
away
Abrahams
servant
and
his
men
,
was
doubtlesse
partly
because
the
journey
was
very
long
▪
and
much
of
it
through
desart
places
,
and
so
it
was
necessary
that
he
should
take
store
of
provision
along
with
them
;
partly
because
he
was
to
carry
many
rich
presents
with
him
of
all
sorts
,
to
give
amongst
his
Masters
kindred
;
and
partly
because
it
was
fit
he
should
go
the
more
richly
attended
,
that
thereby
his
Masters
kindred
might
see
what
a
mighty
man
of
wealth
his
Master
was
,
and
the
more
readily
imbrace
the
motion
of
a
match
to
be
made
with
his
sonne
.
And
because
it
might
happely
seem
strange
that
he
should
so
freely
take
for
his
journey
of
his
Masters
goods
what
he
pleased
himself
,
this
clause
is
added
,
For
all
the
goods
of
his
Master
were
in
his
hand
,
that
is
,
they
were
alwayes
at
his
command
,
so
that
he
might
take
what
he
thought
fit
,
to
whose
wisdome
and
care
the
managing
of
this
businesse
was
wholy
left
.
And
went
to
Mesopotamia
.
]
As
Mizraim
is
in
Greek
and
other
tongues
called
Egypt
,
Gen.
12.
10.
so
Aram-Naharaim
is
in
Greek
called
Mesopotamia
,
because
it
lay
between
the
rivers
.
Vnto
the
citie
of
Nahor
.
]
That
is
,
the
city
where
Nahor
dwelt
;
so
that
is
called
Christs
city
wherein
he
dwelt
,
Mat.
9.
1.
And
he
entred
into
a
shippe
,
passed
over
,
and
came
into
his
own
citie
:
And
this
city
here
spoke
of
was
Haran
:
whereby
it
is
evident
that
if
Nahor
came
not
to
Haran
with
Abraham
from
Ur
of
the
Chaldees
(
as
it
seems
he
did
not
,
Gen.
11.
31.
Terah
took
Abraham
his
sonne
,
and
Lot
the
sonne
of
Haran
,
and
Sarah
his
daughter
in
law
his
sonne
Abrams
wife
,
and
they
went
forth
with
them
from
Vr
of
the
Chaldees
,
&c.
and
they
came
unto
Haran
and
dwelt
there
)
yet
afterwards
he
removed
thither
.
Vers.
11.
And
he
made
his
camels
to
kneel
down
.
]
That
is
,
it
being
now
evening
,
he
caused
them
to
lie
down
to
rest
themselves
.
This
phrase
of
kneeling
down
,
is
used
,
because
after
this
manner
camels
use
to
lie
down
,
first
to
fall
down
on
their
knees
,
and
then
to
cast
their
bodies
on
the
ground
to
rest
themselves
.
Vers.
12.
And
he
said
,
O
Lord
God
of
my
master
Abraham
,
&c.
]
It
is
said
this
was
but
a
speaking
in
his
heart
,
vers.
45.
As
for
that
which
he
now
desired
of
God
,
to
wit
,
that
the
damsel
who
should
when
he
desired
drink
of
her
,
answer
him
,
Drink
,
and
I
will
give
thy
camels
drink
also
,
might
be
the
maid
whom
God
had
appointed
to
be
Isaacs
wife
,
no
doubt
it
came
into
his
mind
to
desire
this
by
the
speciall
instinct
of
Gods
spirit
;
yet
he
chooseth
such
a
token
as
might
be
withall
a
probable
signe
of
an
ingenuous
disposition
in
her
that
did
it
.
Vers.
17.
And
the
servant
ran
to
meet
her
.
]
He
was
at
the
well
before
Rebekah
came
thither
,
vers.
13.
Behold
I
stand
here
by
the
well
,
&c.
but
having
stood
a
little
aloof
off
the
well
,
till
she
had
filled
her
pitcher
and
was
going
away
,
he
then
ranne
to
meet
her
,
&c.
Vers.
28.
And
the
damsel
ranne
and
told
them
of
her
mothers
house
these
things
.
]
It
seems
that
it
was
the
custome
of
those
times
and
places
for
the
women
to
dwell
apart
by
themselves
,
vers.
67.
And
Isaac
brought
her
into
his
mother
Sarahs
tent
.
Vers.
29.
And
Laban
ranne
out
unto
the
man
to
the
well
.
]
By
the
appointment
happely
both
of
his
father
Bethuel
,
and
his
mother
.
Vers.
48.
To
take
my
masters
brothers
daughter
unto
his
sonne
.
]
For
Rebekah
was
the
daughter
of
Bethuel
,
the
sonne
of
Nahor
,
Abrahams
brother
:
and
it
is
usuall
in
the
Scriptures
to
call
grandchildren
,
sonnes
and
daughters
.
Vers.
49.
Tell
me
,
that
I
may
turn
to
the
right
hand
or
to
the
left
.
]
That
is
,
that
I
may
somewhere
else
look
out
for
a
wife
for
my
masters
sonne
.
And
thus
he
opposeth
the
right
hand
and
the
left
,
to
that
right
way
mentioned
in
the
former
verse
,
wherein
the
Lord
had
led
him
to
take
his
masters
brothers
daughter
unto
his
sonne
.
Vers.
50.
Then
Laban
and
Bethuel
answered
.
]
The
sonne
is
set
before
the
father
,
because
,
as
it
seems
,
he
spake
in
the
name
of
them
all
,
his
father
being
old
,
and
therefore
,
it
may
well
be
,
not
so
able
to
return
the
answer
.
We
cannot
speak
unto
thee
bad
,
or
good
.
]
That
is
,
we
cannot
speak
any
thing
at
all
against
it
:
he
speaks
good
against
any
thing
propounded
,
that
contradicts
it
upon
good
ground
;
he
evil
,
that
speaks
against
an
apparent
good
motion
out
of
some
evil
affection
:
Laban
therefore
in
this
proverbiall
speech
acknowledgeth
that
good
could
not
be
said
against
this
motion
,
and
evil
he
would
not
speak
.
Vers.
51.
Let
her
be
thy
masters
sonnes
wife
,
as
the
Lord
hath
spoken
.
]
That
is
,
we
perceive
plainly
by
the
whole
carriage
of
this
businesse
that
this
match
is
made
in
heaven
,
God
hath
decreed
that
she
shall
be
his
wife
;
and
therefore
God
forbid
that
we
should
oppose
it
,
Let
it
be
as
the
Lord
hath
spoken
.
The
same
phrase
David
useth
,
speaking
of
Gods
decree
,
2.
Sam.
16.
10.
The
Lord
hath
said
unto
him
,
Curse
David
.
Vers.
59.
They
sent
away
Rebekah
their
sister
,
and
her
nurse
.
]
Whose
name
was
Deborah
,
Gen.
35.
8.
But
Deborah
Rebekahs
nurse
died
,
&c.
Vers.
60.
Let
thy
seed
possesse
the
gate
of
those
that
hate
them
.
]
See
the
notes
upon
Gen.
22.
17.
Thy
seed
shall
possesse
the
gate
of
his
enemies
.
Vers.
65.
Therefore
she
took
a
veil
and
covered
her
face
.
]
A
s●gne
of
modestie
,
as
also
of
subjection
:
1.
Cor.
11.
5
,
6
,
10.
But
every
woman
that
prayeth
or
proph●sieth
with
her
head
uncovered
,
dishonoureth
her
head
:
for
that
is
even
all
one
as
if
she
were
shaven
▪
for
if
the
woman
be
not
covered
,
let
her
also
be
shorn
:
but
if
it
be
a
shame
for
a
woman
to
be
shorn
or
shaven
let
her
be
covered
.
For
this
cause
ought
the
woman
to
have
power
on
her
head
,
&c.
Vers.
67.
And
Isaac
brought
her
into
his
mother
Sarahs
tent
,
and
took
Rebekah
.
]
That
is
,
having
conducted
her
into
the
tent
of
Sarah
his
deceased
mother
(
which
it
seems
had
been
reserved
ever
since
Sarahs
death
for
Isaacs
wife
)
within
some
convenient
time
after
,
he
took
her
,
that
is
▪
he
was
in
a
solemn
manner
,
after
the
rites
of
those
times
,
married
to
her
,
and
so
she
became
his
wife
.
CHAP.
XXV
.
Vers.
1.
THen
again
Abraham
took
a
wif●
,
and
her
name
was
Keturah
.
]
That
is
,
after
Sarah
was
dead
,
and
that
weighty
businesse
of
his
sonnes
marriage
dispatcht
.
But
how
then
doth
the
Apostle
say
,
that
Abrahams
body
was
dead
,
in
the
hundredth
year
of
his
age
,
for
matter
of
begetting
children
,
if
now
by
another
he
have
so
many
children
fourty
years
after
?
I
answer
,
1.
By
the
deadnesse
of
his
body
is
meant
his
unlikelyhood
to
have
children
in
regard
of
great
age
,
not
that
it
was
absolutely
impossible
by
the
ordinary
course
of
nature
;
2.
That
grace
of
God
that
strengthened
him
for
the
generation
of
Isaac
did
continue
unto
him
this
vigour
of
nature
,
for
many
years
after
,
for
farther
procreation
of
children
.
Indeed
considering
,
1.
that
there
is
no
mention
neither
of
Keturah
nor
of
her
children
,
in
all
the
foregoing
story
;
2.
that
Sarah
caused
Hagar
and
Ishmael
to
be
cast
out
,
and
therefore
much
lesse
would
have
endured
another
;
3.
that
when
Isaac
was
to
be
sacrificed
he
is
called
Abrahams
onely
s●nne
,
I
see
not
how
we
can
hold
that
Abraham
married
Keturah
,
in
Sarahs
life-time
.
Vers.
6.
But
unto
the
sonnes
of
the
concubines
,
which
Abraham
had
,
Abraham
gave
gifts
,
&c.
]
That
is
,
unto
the
sonnes
of
Hagar
and
K●turah
.
The
Hebrew
word
signifieth
a
half-wife
or
a
divided
and
secondary
wife
;
and
it
seems
by
this
place
,
that
not
onely
they
were
called
concubines
,
who
(
as
Hagar
)
were
taken
after
a
man
was
married
,
to
be
,
as
it
were
,
partner-wives
for
the
right
of
the
bed
,
though
not
for
honour
and
government
of
the
family
,
but
also
second
wives
married
after
the
first
was
dead
,
because
their
children
also
had
no
right
of
inheritance
.
And
sent
them
away
from
Isaac
.
]
Thus
testifying
his
faith
,
that
Isaac
and
his
seed
should
onely
enjoy
the
land
of
Canaan
.
Vnto
the
East-countrey
.
]
A
part
of
Arabia
;
and
hence
is
mention
made
of
the
sonnes
of
the
East
.
Job
1.
3.
it
is
said
of
Job
,
that
he
was
the
greatest
of
the
sonnes
of
the
East
.
Vers.
8.
An
old
man
,
and
full
of
years
.
]
Hereby
is
meant
a
willingnesse
to
die
,
without
desiring
longer
life
on
the
earth
.
And
was
gathered
●nto
his
people
.
]
This
phrase
signifieth
the
immortality
of
the
soul
,
and
that
men
,
when
they
die
,
die
not
like
beasts
,
but
that
their
souls
passe
to
an
everlasting
estate
and
condition
.
Vers.
16.
These
are
the
sonnes
of
Ishmael
,
and
these
are
their
names
,
by
their
towns
,
and
by
their
castles
.
]
That
is
,
after
these
names
were
their
severall
castles
and
towns
called
.
Vers.
18.
And
he
died
in
the
presence
of
all
his
brethren
.
]
Some
reade
,
and
he
dwelt
:
however
,
see
chap.
16.
12.
He
shall
dwell
in
the
presence
of
all
his
brethren
:
for
certainly
the
same
is
intended
here
as
accomplisht
,
that
was
there
foretold
.
Vers.
20.
The
daughter
of
Bethuel
the
Syrian
of
Padan-aram
.
]
By
Padan-aram
,
is
meant
a
part
of
Syria
,
the
same
that
is
called
,
Gen.
24.
10.
Aram-naharaim
in
the
Hebrew
;
for
the
Greek
turneth
them
both
,
Mesopotamia
of
Syria
.
Padan
,
in
the
Syrian
tongue
signifieth
a
pair
or
couple
;
and
it
seems
therefore
that
this
part
of
Aram
or
Syria
was
so
called
,
because
it
lay
betwixt
two
rivers
.
whence
also
the
Greek
word
Mesopotamia
,
as
it
were
,
in
the
midst
of
the
rivers
.
Vers.
21.
And
Isaac
intreated
the
Lord
for
his
wife
.
]
That
is
,
he
prayed
many
years
together
,
and
at
length
God
heard
his
prayers
.
Vers.
22.
And
she
said
,
If
it
be
so
,
why
am
I
thus
?
]
These
words
I
conceive
to
be
spoken
out
of
an
admiration
,
and
fear
;
If
it
be
so
,
why
am
I
thus
?
that
is
,
if
I
be
with
child
,
as
I
have
hitherto
believed
,
what
is
the
reason
of
this
strange
and
extraordinary
struggling
in
my
womb
,
this
is
not
like
the
motion
that
other
women
feel
at
their
quickning
,
and
what
should
I
think
is
the
reason
of
it
?
And
therefore
is
it
,
that
she
presently
went
to
enquire
of
the
Lord
,
that
is
,
she
went
into
some
secret
place
to
pray
,
and
received
the
following
answer
by
some
revelation
from
God
.
Vers.
23.
Two
nations
are
in
thy
womb
,
&c.
]
This
answer
God
returned
Rebekah
to
satisfie
her
concerning
that
strange
and
supernaturall
struggling
of
the
children
that
were
in
her
womb
:
wherein
she
is
informed
,
1.
that
she
had
two
sonnes
in
her
womb
that
should
be
the
heads
of
two
severall
nations
,
the
Edomites
,
and
the
Israelites
,
the
one
the
posterity
of
Esau
,
the
other
the
posterity
of
Jacob
;
2.
that
these
two
nations
should
differ
much
the
one
from
the
other
,
and
not
agree
together
,
but
be
crosse
and
contrary
,
one
to
the
other
:
the
which
is
implyed
in
these
words
,
two
manner
of
nations
shall
be
separated
from
thy
bowels
:
as
they
should
be
divided
in
regard
of
their
habitation
,
seated
in
two
severall
countreys
;
so
they
should
differ
much
in
their
laws
,
Religion
,
and
manners
,
and
be
so
farre
from
living
at
unity
,
as
brethren
that
descended
from
the
same
loyns
,
that
they
should
be
almost
alwayes
at
variance
one
with
the
other
;
and
indeed
to
signifie
this
it
was
that
these
two
Twinnes
did
now
so
struggle
together
in
her
womb
;
3.
that
the
one
people
should
be
stronger
then
the
other
,
that
is
,
the
Edomites
,
the
posterity
of
Esau
the
elder
brother
,
should
be
stronger
then
the
Israelites
,
the
posterity
of
Jacob
;
the
truth
whereof
the
story
of
these
two
Nations
doth
sufficiently
manifest
.
As
Esau
was
stronger
then
Jacob
,
and
therefore
Jacob
was
forced
to
fly
from
his
fury
,
Gen.
27.
and
at
his
return
From
Mesopotamia
to
crouch
to
him
,
and
by
presents
to
seek
his
favour
,
Gen.
32.
and
Gen.
33.
3.
He
passed
over
before
them
,
and
bowed
himself
to
the
ground
seven
times
,
untill
he
came
near
unto
his
brother
;
so
the
Edomites
were
a
long
time
a
Nation
farre
more
potent
then
the
Israelites
,
as
may
be
seen
by
their
churlish
answer
to
the
Israelites
,
Num.
20.
18.
And
Edom
said
unto
him
,
thou
shalt
not
passe
by
me
,
lest
I
come
out
against
thee
with
the
sword
;
and
4.
that
notwithstanding
the
elder
should
be
the
stronger
,
yet
in
the
conclusion
the
younger
should
prevail
,
and
get
the
better
of
the
elder
,
and
so
the
elder
should
serve
the
younger
.
How
this
was
accomplisht
carnally
,
to
wit
,
in
the
Israelites
subduing
of
the
Edomites
,
is
evident
in
severall
places
of
sacred
story
,
2.
Sam.
8.
14.
He
put
garrisons
in
Edom
,
throughout
all
Edom
put
he
garrisons
,
and
all
they
of
Edom
became
Davids
servants
.
1.
Kings
22.
47.
There
was
then
no
King
in
Edom
a
Deputy
was
King
.
Obadiah
.
17.
18.
And
the
house
of
Jacob
shall
possesse
their
possessions
:
And
the
house
of
Jacob
shall
be
a
fire
,
and
the
house
of
Joseph
a
flame
,
and
the
house
of
Esau
for
stubble
,
and
they
shall
kindle
in
them
,
and
devour
them
,
and
there
shall
not
b●
any
remaining
of
the
house
of
Esau
,
&c.
But
withall
we
must
know
that
under
this
expression
(
which
most
evidently
hath
respect
to
fleshly
prerogatives
)
there
is
also
covertly
foretold
the
preheminence
and
superiority
of
the
younger
brother
and
his
posterity
above
the
elder
,
in
regard
of
spirituall
priviledges
,
as
,
1.
that
his
should
be
the
birthright
;
2.
that
the
inheritance
of
the
land
promised
to
Abraham
should
be
settled
upon
him
;
3.
that
out
of
his
loyns
the
Messiah
should
spring
;
and
4.
that
the
blessing
of
the
Adoption
and
Covenant
,
&c.
should
be
conferred
upon
him
and
his
posterity
:
To
these
spirituall
priviledges
S.
Paul
applies
these
words
,
Rom.
9.
11
,
12.
For
the
children
being
not
yet
born
,
neither
having
done
any
good
or
evil
,
that
the
purpose
of
God
according
to
election
might
stand
,
not
of
works
but
of
him
that
calleth
,
it
was
said
unto
h●r
,
The
elder
shall
serve
the
younger
.
And
though
it
is
evident
that
●saac
did
not
thus
understand
this
Oracle
,
because
he
sought
to
conferre
the
blessing
upon
Esau
,
chap.
27.
and
it
were
unreasonable
to
think
that
Rebekah
did
not
acquaint
her
husband
with
this
which
God
had
revealed
to
her
concerning
her
children
,
or
that
he
would
wittingly
seek
to
crosse
that
which
God
had
made
known
to
them
;
yet
it
may
be
most
p●obably
conceived
that
Rebekah
did
thus
understand
this
prediction
concerning
the
preheminence
of
the
younger
,
and
upon
that
very
ground
,
because
she
knew
it
was
so
decreed
of
God
,
did
so
confidently
afterward
plot
to
have
the
blessing
conferred
upon
the
younger
,
against
Isaacs
intention
.
Vers.
25.
And
the
first
came
out
red
all
over
like
an
hairy
garment
;
and
they
called
his
name
Esau
.
]
Which
signifieth
made
or
perfected
;
because
he
was
born
hairy
,
more
like
a
man
then
a
child
.
Vers.
26.
And
his
hand
took
hold
on
Esau's
heel
;
and
his
name
was
called
Jacob
.
]
That
is
,
one
that
held
by
the
heel
,
or
supplanted
;
because
when
he
was
born
he
came
out
of
his
Mothers
womb
immediately
after
his
brother
that
was
born
before
him
,
holding
him
by
the
heel
,
as
if
he
would
have
pulled
him
back
,
that
he
might
be
born
before
him
:
which
doubtlesse
was
purposely
so
disposed
by
the
providence
of
God
,
as
a
signe
presaging
what
should
afterward
come
to
passe
,
to
wit
,
that
he
should
by
cunning
supplant
his
brother
,
and
get
the
preheminence
of
the
birthright
and
blessing
from
him
.
Vers.
27.
And
Esau
was
a
cunning
hunter
,
&c.
]
Their
different
conditions
are
herein
expressed
:
Esau
was
a
man
that
followed
his
pleasure
,
a
cunning
man
and
valourous
;
Jacob
,
a
plain
man
,
that
is
,
a
man
of
little
note
in
comparison
of
his
brother
,
there
was
not
that
shew
of
outward
strength
and
valour
in
him
;
he
was
a
good
plain
man
dwelling
in
tents
,
that
is
he
lived
a
plain
shepherds
life
,
and
was
not
so
conspicuous
for
outward
glory
.
It
is
true
indeed
that
the
word
in
the
Originall
,
here
translated
plain
,
signifies
upright
,
sincere
,
and
without
gulle
;
neither
do
I
deny
but
that
this
also
may
be
intended
in
this
place
,
to
wit
,
that
Jacob
was
a
candid
,
plain-hearted
man
:
for
such
Jacob
was
doubtlesse
in
his
whole
conversation
,
though
in
that
particular
of
getting
away
the
blessing
from
his
brother
,
being
carried
away
with
his
mothers
counsel
,
and
his
desire
of
the
birthright
,
he
failed
through
infirmity
,
and
used
more
disse●bling
and
fraud
then
upright
and
plain-hearted
men
can
in
any
businesse
well
endure
to
use
.
But
yet
I
say
,
that
exposition
concerning
the
plainnesse
of
his
course
and
condition
of
life
doth
best
suit
with
the
drift
of
this
place
,
as
is
evident
by
the
opposition
we
may
note
betwixt
that
which
is
said
of
Esau
and
that
which
is
said
of
Jacob
,
Esau
was
a
cunning
hunter
,
a
man
of
the
field
,
and
Jacob
was
a
plain
man
,
dwelling
in
tents
.
Vers.
28.
And
Isaac
loved
Esau
because
he
did
eat
of
his
venison
.
]
That
is
,
he
loved
him
best
,
his
affection
was
most
to
him
,
as
Rebekahs
was
most
to
Jacob
,
though
she
loved
Esau
too
.
Now
because
it
may
well
be
thought
,
that
it
did
not
beseem
so
great
and
so
good
a
man
as
Isaac
was
,
to
preferre
Esau
in
his
affection
npon
so
slight
a
ground
,
and
so
po●re
a
reason
as
this
was
,
because
his
venison
pleased
his
palate
;
it
is
conceived
by
some
Expositours
,
that
it
was
not
merely
for
the
venison
sake
that
he
loved
him
so
dearly
,
but
because
his
sonne
Esaus
care
and
diligence
in
providing
for
him
the
meat
which
he
saw
he
delighted
in
,
was
in
his
apprehension
a
signe
that
he
did
greatly
reverence
,
respect
,
and
love
his
father
,
and
that
he
would
prove
the
most
able
and
active
,
the
fittest
for
great
imployments
,
and
the
best
and
stoutest
stay
and
support
of
their
family
.
Vers.
30.
And
Esau
said
to
Jacob
,
Feed
me
I
pray
thee
with
that
same
red
pottage
.
]
The
word
Pottage
is
not
in
the
Hebrew
,
but
onely
the
word
red
is
doubled
,
with
that
red
red
;
and
the
cause
of
this
,
was
either
that
not
knowing
what
to
call
it
,
he
onely
describes
it
by
the
colour
,
and
that
doubtlesse
,
because
it
was
very
red
;
or
else
,
because
coming
home
weary
and
ready
to
faint
,
vers.
29.
he
speaketh
as
one
in
haste
and
greedily
longing
for
it
:
undoubtedly
he
might
have
had
other
food
in
his
fathers
house
,
and
therefore
this
so
sudden
and
earnest
desire
of
that
food
,
which
his
brother
had
provided
for
himself
,
must
needs
proceed
,
1.
from
the
extremity
he
was
in
,
being
ready
to
faint
;
2.
from
the
eager
desire
of
his
appetite
towards
that
meat
which
in
this
extremitie
his
eye
first
pitched
upon
.
Therefore
was
his
name
called
Edom.
]
That
is
,
Red.
When
,
and
by
whom
this
name
was
given
him
,
it
is
uncertain
,
happely
it
was
in
processe
of
time
when
he
had
lost
his
birthright
,
which
might
make
this
passage
the
more
seriously
thought
on
:
but
however
this
was
the
occasion
,
because
of
this
his
immoderate
desire
of
this
red
broth
he
was
called
Edom
;
and
so
this
name
was
a
kind
of
brand
set
upon
him
for
his
greedinesse
and
profanenesse
.
Vers.
31.
Sell
me
this
day
thy
brithright
.
]
The
birthright
made
them
first
in
honour
under
their
parents
,
Gen.
49.
3.
Reuben
,
thou
art
my
first-born
,
my
might
,
and
the
beginning
of
my
strength
,
the
excellency
of
dignitie
,
and
the
excellencie
of
power
;
2.
it
gave
them
a
double
portion
of
their
fathers
goods
,
Deut.
21.
17.
He
shall
acknowledge
the
sonne
of
the
hated
for
the
first-born
by
giving
him
a
double
portion
of
all
that
he
hath
;
3.
it
advanced
them
to
the
government
of
the
family
,
Gen.
4.
7.
Vnto
thee
shall
be
his
desire
,
and
thou
shalt
rule
over
him
;
and
,
as
some
think
,
to
the
Priesthood
too
;
and
withall
,
it
was
an
outward
signe
and
pledge
of
being
one
of
those
first-born
,
Heb.
12.
23.
which
are
written
in
heaven
,
fellow-heirs
together
with
Christ
of
the
heavenly
kingdome
,
the
heavenly
Canaan
.
Jacob
therefore
upon
this
advantage
of
Esaus
desiring
his
pottage
bargains
with
him
for
the
birthright
,
and
gets
it
from
Esau
;
in
the
managing
whereof
to
free
him
from
sinne
is
a
needles●e
labour
,
since
we
know
that
God
is
often
wont
to
bring
good
out
of
evil
.
Vers.
34.
And
he
did
eat
and
drink
,
and
rose
up
,
&c.
]
Never
troubled
at
all
for
that
which
he
had
done
.
CHAP.
XXVI
.
Vers.
1.
ANd
Isaac
went
unto
Abimelech
,
&c.
]
See
the
note
upon
●
chap.
20.
vers.
2.
Vers.
2.
Go
not
down
into
Egypt
,
&c.
]
God
would
not
allow
him
to
remove
into
Egypt
,
wh●ther
it
seems
he
was
purposed
to
have
gone
,
but
limits
him
to
Palestina
;
both
because
he
would
thereby
shew
him
how
his
affections
should
cleave
to
the
land
promised
to
him
and
to
his
seed
,
and
also
that
he
might
try
his
faith
,
with
bringing
him
to
rest
upon
his
promises
whilst
he
lived
in
a
land
where
the
famine
did
perhaps
in
part
prevail
.
Vers.
3.
And
I
will
perform
the
oath
which
I
sware
,
&c.
]
To
wit
,
the
oath
which
I
sware
to
thy
father
Abraham
whilst
thou
wert
by
.
For
immediately
after
Isaac
should
have
been
offered
as
a
sacrifice
did
the
Lord
swear
this
to
Abraham
,
chap.
22.
15
,
16
,
17
,
18.
Vers.
9.
And
Abimelech
called
Isaac
,
and
said
,
Behold
,
of
a
surety
she
is
thy
wife
.
]
This
he
had
said
because
,
vers.
8.
he
saw
Isaac
sporting
with
Rebekah
:
so
holy
and
unblamable
was
Isaacs
life
,
that
worse
then
this
he
never
suspected
.
Vers.
15.
All
the
wells
which
his
fathers
servants
had
digged
,
&c.
the
Phi●istines
had
stopped
them
,
&c.
]
This
injury
was
great
,
because
of
the
scarcitie
of
waters
,
and
against
their
covenant
and
oath
,
Gen.
21.
30.
For
these
seven
ew-lambs
shalt
thou
take
of
my
hand
,
that
they
may
be
a
witnesse
unto
me
that
I
have
digged
this
well
,
&c.
Vers.
24.
And
the
Lord
appeared
unto
him
the
same
night
.
]
As
it
seems
,
to
comfort
him
in
regard
of
the
envious
proceedings
of
the
Philistines
against
him
.
Vers.
29.
Thou
art
now
the
blessed
of
the
Lord.
]
This
also
is
spoken
to
further
the
peace
desired
:
as
if
he
had
said
,
Thou
hast
here
prospered
amongst
us
,
we
sent
thee
away
in
peace
,
and
so
now
through
the
blessing
of
the
Lord
thou
art
grown
great
,
and
therefore
let
there
be
a
Covenant
betwixt
us
.
Vers.
33.
And
he
called
it
Sheba
,
&c.
]
To
wit
,
the
well
which
his
servants
had
found
:
This
well
was
formerly
so
called
by
Abraham
,
Gen.
21.
31.
He
called
that
place
Beersheba
,
because
there
they
sware
both
of
them
,
to
wit
Abraham
and
Abimelech
▪
but
having
been
stopped
by
the
Philistines
,
and
now
opened
again
by
Isaacs
servants
,
the
old
name
is
again
imposed
upon
the
same
occasion
.
CHAP.
XXVII
.
Vers.
1.
ANd
his
eyes
were
dimme
.
]
Blindnesse
is
incident
to
old
age
;
yet
was
this
,
no
doubt
,
thus
disposed
in
Isaac
by
the
speciall
providence
of
God
,
that
Jacob
might
be
blessed
:
for
he
lived
after
this
above
fourty
years
.
Vers.
4.
Make
me
savoury
meat
,
&c.
that
my
soul
may
blesse
thee
before
I
die
.
]
That
is
,
that
I
may
blesse
thee
;
for
so
Rebekah
repeats
these
words
of
Isaac
,
vers.
7.
Make
me
savoury
meat
,
that
I
may
eat
and
blesse
thee
before
my
death
.
Many
severall
wayes
men
are
said
to
blesse
others
in
the
Scripture
:
as
,
by
praying
to
God
to
blesse
them
,
Blesse
those
that
curse
you
,
saith
our
Saviour
,
Luke
6.
28.
by
pronouncing
a
blessing
upon
them
,
and
that
by
warrant
of
authority
derived
from
God
,
as
when
the
priests
blessed
the
people
,
of
which
the
Apostle
speaks
,
Heb.
7.
7.
Without
all
contradiction
the
lesse
is
blessed
of
the
better
;
and
by
a
propheticall
prediction
of
the
blessings
that
should
come
upon
men
,
as
when
Moses
by
the
speciall
instinct
of
Gods
Spirit
did
foretell
how
the
twelve
Tribes
should
be
blessed
of
God
,
Deut.
33.
5.
And
this
is
the
blessing
wherewith
Moses
the
man
of
God
blessed
the
children
of
Israel
.
But
this
blessing
here
spoken
of
,
was
peculiar
to
the
Pa●●iarchs
.
They
,
having
received
a
promise
of
the
Covenant
of
grace
for
them
and
their
seed
after
them
,
were
wont
before
they
died
,
in
the
name
of
God
,
and
by
the
guidance
of
the
holy
Ghost
,
to
foreshew
upon
which
of
their
seed
this
Covenant
of
grace
should
be
continued
;
and
so
did
,
as
it
were
by
will
and
testament
,
passe
over
the
right
of
the
Covenant
and
promise
of
grace
to
those
of
their
children
,
who
were
to
be
heirs
of
the
Covenant
,
and
in
whose
families
the
Church
and
the
Covenant
of
grace
was
to
be
propagated
unto
the
coming
of
Christ
;
whence
is
that
phrase
of
inheriting
the
blessing
,
Heb.
12.
17.
And
thus
Isaac
intended
now
to
blesse
Esau
;
and
that
doubtlesse
because
he
knew
not
Gods
will
and
purpose
herein
;
for
it
is
not
probable
,
that
so
good
a
man
would
wittingly
seek
to
crosse
the
known
decree
of
God
concerning
his
sonnes
.
It
cannot
be
but
Rebekah
acquainted
Isaac
with
that
Oracle
,
Gen.
25.
23.
where
the
Lord
said
unto
her
,
Two
nations
are
in
thy
womb
,
and
two
manner
of
people
shall
be
separated
from
thy
bowels
;
the
one
people
shall
be
stronger
then
the
other
,
and
the
elder
shall
serve
the
younger
;
and
being
her self
perswaded
thereby
that
God
intended
the
blessing
to
the
younger
,
did
what
she
could
to
convince
her
husband
likewise
that
it
was
so
.
But
,
it
seems
,
though
God
were
pleased
thus
farre
to
enlighten
her
mind
,
and
powerfully
to
incline
her
heart
to
believe
this
truth
,
yet
still
he
suffered
him
to
erre
herein
;
yea
,
even
now
at
the
last
,
though
he
enlightned
his
understanding
by
a
propheticall
illumination
as
concerning
the
blessing
he
pronounced
,
yet
withall
at
the
same
time
he
did
neither
enlighten
his
understanding
,
nor
bend
his
will
to
the
right
person
,
but
left
him
herein
to
his
own
spirit
;
and
so
being
carried
by
his
carnall
judgement
concerning
the
prerogative
of
Esaus
being
his
first-born
,
and
by
his
affection
to
him
,
intended
him
the
blessing
,
but
was
disappointed
by
Gods
providence
,
that
it
might
be
the
more
evident
that
it
was
not
by
the
will
of
man
,
but
of
Gods
free
grace
and
singular
favour
,
that
Jacob
had
the
blessing
and
not
Esau
.
Why
Isaac
desired
savoury
meat
,
such
as
he
loved
,
before
he
performed
this
work
,
it
is
hard
to
say
.
The
most
probable
reason
given
is
this
,
that
being
aged
and
feeble
,
he
desired
this
refreshing
to
cheer
up
his
spirits
,
that
he
might
be
the
fitter
instrument
of
the
holy
Spirit
of
God
in
pronouncing
this
propheticall
blessing
;
as
Elisha
,
when
he
was
moved
against
king
Jehoram
,
called
for
a
musician
to
allay
his
passion
,
and
quicken
his
spirit
,
before
he
prophesied
to
them
in
the
name
of
the
Lord
,
2.
Kings
3.
14
,
15.
However
doubtlesse
God
by
this
means
intended
to
give
Rebekah
the
advantage
of
this
time
,
to
plot
for
the
transferring
of
the
blessing
in
Esaus
absence
upon
Jacob
,
to
whom
of
right
it
did
belong
.
Vers.
6.
Rebekah
spake
unto
Jacob
her
sonne
,
&c.
]
Rebekah
being
strongly
perswaded
that
the
blessing
belonged
to
Jacob
,
to
wit
,
1.
By
Gods
answer
to
her
at
the
struggling
of
the
children
in
her
womb
,
Gen.
25.
23.
The
elder
shall
serve
the
younger
;
2.
By
that
remarkable
passage
of
Gods
providence
,
when
Jacob
was
born
holding
his
brother
by
the
heel
;
3.
By
Esaus
selling
the
birthright
to
Jacob
;
and
4.
By
Esaus
profanenesse
,
and
Jacobs
piety
;
and
perceiving
that
her
husband
was
now
ready
,
as
much
as
in
him
lay
,
to
crosse
the
counsel
and
purpose
of
God
,
she
resolves
to
assay
to
disappoint
her
husband
,
and
that
by
subtilty
and
deceit
,
and
so
instructs
Jacob
how
to
deceive
his
father
;
wherein
,
though
she
did
many
things
that
are
not
warrantable
(
unlesse
she
were
moved
by
the
speciall
instinct
of
Gods
Spirit
,
which
doth
not
appear
)
yet
thus
farre
she
is
praise-worthy
,
that
understanding
rightly
the
Oracle
of
God
,
she
sought
to
prevent
the
errour
of
her
husband
,
and
to
procure
the
blessing
to
him
for
whom
God
had
appointed
it
.
Vers.
13.
And
his
mother
said
unto
him
,
On
me
be
thy
curse
,
&c.
]
Relying
upon
that
which
God
had
revealed
to
her
,
she
was
fearlesse
of
that
which
Jacob
feared
,
not
doubting
but
God
would
prosper
their
designe
,
whilst
they
sought
to
effect
that
which
was
according
to
Gods
counsel
,
and
to
further
that
which
he
had
decreed
:
yet
because
the
way
cannot
be
judged
warrantable
whereby
she
sought
it
,
to
wit
,
by
deceiving
her
blind
husband
,
and
causing
her
sonne
by
dissembling
and
lying
to
beguile
his
father
,
doubtlesse
she
was
over-confident
,
and
had
no
just
ground
for
what
she
said
;
onely
God
was
pleased
of
his
own
free
grace
to
let
it
be
according
to
her
hope
.
Vers.
20.
Because
the
Lord
thy
God
brought
it
to
me
.
]
Jacob
perceiving
that
his
father
began
to
be
jealous
of
some
deceit
,
because
the
venison
came
so
soon
,
wondering
how
Esau
should
take
it
by
hunting
,
and
dresse
it
in
so
short
a
space
,
he
answers
that
it
was
by
the
speciall
providence
of
God
that
he
took
it
so
suddenly
:
and
to
intimate
that
God
therein
had
testified
his
usuall
provident
care
over
his
father
and
those
things
that
concerned
him
,
he
saith
not
,
The
Lord
God
brought
it
to
me
,
but
,
The
Lord
thy
God
,
&c.
and
thus
still
he
is
further
and
further
insnared
in
doing
that
which
was
not
lawfull
,
that
his
father
might
not
discover
the
fraud
,
but
might
give
him
the
blessing
.
Vers.
27.
He
smelled
the
smell
of
his
rayment
,
and
blessed
him
.
]
Rebekah
had
put
upon
Jacob
Esaus
choycest
garments
,
goodly
rayment
,
vers.
15.
which
it
seems
according
to
the
customes
of
those
times
and
countreys
were
perfumed
(
for
that
land
abounded
with
sweet
spices
)
which
Isaac
smelling
,
he
took
that
occasion
to
begin
the
blessing
thus
,
See
,
saith
he
,
the
smell
of
my
sonne
is
as
the
smell
of
a
field
which
the
Lord
hath
blessed
.
Vers.
28.
Therefore
God
give
thee
of
the
dew
of
heaven
,
&c.
]
This
is
both
a
prayer
and
a
prophecy
;
neither
must
we
understand
it
onely
of
the
person
of
Jacob
,
but
of
his
posterity
(
for
the
Lordship
over
his
brethren
promised
,
vers.
29.
Be
Lord
over
thy
brethren
,
&c.
was
not
literally
fulfilled
till
many
years
after
,
when
the
Idumeans
were
servants
to
the
Israelites
)
nor
onely
of
temporall
blessings
which
are
onely
expressed
:
we
must
know
that
in
those
times
God
did
chiefly
make
known
his
will
concerning
Christ
,
and
those
spirituall
and
heavenly
gifts
that
are
given
us
in
Christ
,
darkly
and
obscurely
,
under
the
promises
of
earthly
things
,
as
types
of
heavenly
blessings
;
and
therefore
though
these
outward
things
be
onely
mentioned
,
yet
this
prophecy
must
be
extended
to
all
that
was
included
in
the
promise
of
Abraham
.
Vers.
33.
And
Isaac
trembled
very
exceedingly
,
and
said
,
&c.
]
The
following
words
uttered
by
him
in
this
perplexity
and
fear
,
do
best
shew
what
was
the
ground
of
his
fear
:
that
enquiry
which
in
his
astonishment
he
makes
after
the
party
blessed
,
Who
where
is
he
that
hath
taken
venison
,
and
brought
it
me
,
&c.
argues
methinks
plainly
a
sudden
fear
that
seised
on
him
,
lest
he
had
settled
the
inheritance
of
the
blessing
where
he
should
not
;
and
yet
withall
his
confirming
of
the
blessing
unto
Jacob
in
the
close
of
his
speech
,
implies
as
plainly
,
that
remembring
what
God
had
said
,
Gen.
25.
23.
The
elder
shall
serve
the
younger
,
&c.
and
comparing
it
with
this
which
now
happened
,
it
struck
him
with
a
great
fear
that
he
had
gone
about
as
farre
as
in
him
lay
to
crosse
the
purpose
and
decree
of
God
.
Thus
therefore
I
conceive
of
this
place
,
That
Isaac
,
as
a
man
suddenly
astonisht
and
amazed
,
is
at
first
distracted
with
severall
fears
,
and
knows
not
what
to
fear
most
;
yet
at
last
perceiving
how
evidently
the
hand
of
God
was
in
this
businesse
,
he
shakes
off
all
carnall
affections
,
and
confirms
the
blessing
to
Jacob
;
I
have
eaten
of
all
before
thou
camest
,
and
have
blessed
him
;
yea
and
he
shall
be
blessed
.
Vers.
34.
Blesse
me
,
&c.
]
Esau
in
his
passion
and
bitternesse
of
spirit
craves
his
share
in
the
birthright-blessing
,
though
he
could
not
have
it
alone
.
But
this
was
spoken
in
a
passion
;
otherwise
he
could
not
be
ignorant
that
this
could
but
be
conferred
upon
one
:
for
though
Jacob
blessed
all
his
sonnes
,
yet
this
with
the
birthright
went
to
Judah
,
Gen.
49.
Vers.
35.
Thy
brother
came
with
subtilty
,
and
hath
taken
away
thy
blessing
.
]
That
is
,
the
blessing
of
the
birthright
,
which
according
to
the
ordinary
course
of
nature
,
unlesse
God
did
otherwise
dispose
of
it
,
belonged
to
the
elder
,
and
which
Isaac
had
before
promised
Esau
,
and
did
really
intend
to
conferre
upon
him
,
though
now
it
were
settled
upon
Jacob
,
to
whom
by
Gods
decree
and
purpose
it
did
of
right
appertain
.
Vers.
36.
Hast
thou
not
reserved
a
blessing
for
me
?
]
Finding
himself
wholly
excluded
from
the
birthright-blessing
,
he
enquires
whether
no
blessing
were
reserved
for
him
.
Vers.
37.
And
what
shall
I
do
now
unto
thee
my
sonne
?
]
As
if
he
should
say
,
comparatively
all
other
blessings
are
nothing
.
Vers.
39.
Behold
thy
dwelling
shall
be
the
fatnesse
of
the
earth
.
]
Upon
Esaus
bitter
lamentation
and
weeping
,
mentioned
in
the
former
verse
,
Isaac
now
foretells
the
earthly
blessings
that
should
befall
Esaus
posterity
:
but
as
for
the
prime
and
chief
blessing
,
that
was
settled
upon
Jacob
,
neither
had
Isaac
the
least
thought
of
altering
what
he
had
done
herein
,
as
the
Apostle
saith
concerning
Esau
,
Heb.
12.
17.
When
he
would
have
inherited
the
blessing
he
was
rejected
;
for
he
found
no
place
of
repentance
,
though
he
sought
it
with
tears
;
that
is
,
all
his
crying
and
weeping
could
not
move
Isaac
to
repent
of
what
he
had
done
,
or
reverse
the
blessing
,
which
,
though
unwittingly
,
he
had
conferred
upon
Jacob.
Yea
some
note
a
difference
betwixt
Esaus
blessing
here
concerning
outward
things
,
and
that
of
Jacobs
,
vers.
28.
to
wit
,
because
though
the
same
outward
blessings
be
here
promised
to
Esau
that
were
before
promised
to
Jacob
,
the
dew
of
heaven
and
the
fatnesse
of
the
earth
;
yet
they
are
promised
to
Jacob
in
another
manner
then
they
are
to
Esau
:
for
to
Esau
it
is
onely
said
that
he
should
have
these
things
,
thy
dwelling
shall
be
the
fatnesse
of
the
earth
,
and
of
the
dew
of
heaven
,
to
wit
,
by
the
ordinary
dispensation
of
Gods
providence
;
but
now
to
Jacob
it
is
said
,
that
God
should
give
him
these
things
,
namely
as
gifts
and
pledges
of
his
singular
love
and
favour
towards
him
,
vers.
28.
God
give
thee
of
the
dew
of
heaven
,
and
the
fatnesse
of
the
earth
,
&c.
Vers.
40.
It
shall
come
to
passe
when
thou
shalt
have
the
dominion
,
&c.
]
That
is
,
after
the
Edomites
,
thy
posterity
,
shall
have
been
a
long
time
in
subjection
to
the
Israelites
,
they
shall
at
length
become
more
mighty
then
they
had
been
,
and
then
shall
cast
of
the
yoke
of
the
Israelites
;
which
was
accomplished
in
the
dayes
of
Jehoram
king
of
Judah
,
2.
King
.
8.
20
,
In
his
dayes
Edom
revolted
from
under
the
hand
of
Judah
.
Vers
41.
Esau
said
in
his
heart
,
The
dayes
of
mourning
for
my
father
,
&c.
]
Yea
afterwards
he
spake
what
at
first
he
onely
purposed
in
his
mind
,
and
by
that
means
,
as
is
noted
in
the
next
verse
,
these
words
of
Esau
her
elder
sonne
were
told
to
Rebekah
:
at
first
he
onely
determined
this
in
his
mind
,
but
afterward
not
able
to
contain
himself
,
nor
to
conceal
his
purposes
,
he
uttered
what
he
intended
in
the
hearing
of
some
body
,
and
so
it
was
known
,
and
at
last
told
Rebekah
.
Vers.
42.
Thy
brother
Esau
,
as
touching
thee
,
doth
comfort
himself
,
purposing
to
kill
thee
.
]
Esau
is
here
said
to
comfort
himself
with
his
thoughts
of
killing
Jacob
,
either
1.
because
not
onely
revenge
it self
is
sweet
to
men
that
are
greatly
enraged
;
whence
the
Lord
speaking
of
himself
,
after
the
manner
of
men
,
saith
of
the
Jews
,
Ezek.
5.
13.
I
will
cause
my
fury
to
rest
upon
them
,
and
I
will
be
comforted
,
but
even
the
very
resolution
and
purpose
of
revenge
in
time
to
come
doth
somewhat
ease
the
minds
of
men
enraged
,
when
they
have
determined
within
themselves
how
and
in
what
manner
they
will
revenge
themselves
upon
those
that
have
wronged
them
;
or
else
,
2.
because
he
chuckerd
himself
with
some
kind
of
hope
,
by
this
means
to
recover
his
birthright
again
:
for
indeed
wicked
men
do
usually
harden
themselves
against
the
known
word
and
will
of
God
,
as
we
see
in
Saul
,
who
sought
by
all
means
to
cut
off
David
,
though
he
were
fully
convinced
in
his
mind
that
God
had
chosen
him
,
1.
Sam.
18.
28.
Saul
saw
and
knew
that
the
Lord
was
with
David
;
yet
he
became
Davids
enemy
continually
.
Vers.
45.
Then
I
will
send
and
fetch
thee
from
thence
.
]
Some
Expositours
conceive
that
though
Rebekah
hoped
that
Esaus
anger
would
be
soon
forgotten
,
yet
it
proved
otherwise
,
and
that
when
Jacob
had
stayed
in
Padan-Aram
about
twenty
years
,
at
his
return
Esaus
malice
was
as
hot
and
violent
against
him
as
ever
,
had
not
God
miraculously
changed
his
heart
;
which
if
it
be
granted
,
no
wonder
it
is
though
Rebekah
sent
not
for
Jacob
all
that
time
,
as
here
she
promised
him
,
since
she
found
it
not
safe
,
and
therefore
was
content
to
be
without
him
rather
then
to
hazard
his
life
;
and
so
indeed
never
saw
her
Jacob
again
,
but
dyed
about
three
years
before
his
return
home
.
Vers.
45.
Why
should
I
be
deprived
also
of
you
both
in
one
day
?
]
That
is
,
Jacob
,
by
being
murdered
;
and
Esau
,
by
the
vengeance
of
God
,
which
she
knew
would
follow
him
because
of
that
fact
,
or
by
the
sword
of
Justice
(
for
by
the
common
law
of
Nations
such
an
execrable
murther
would
even
then
have
been
punished
with
death
)
or
at
least
by
Esaus
voluntary
withdrawing
himself
from
the
presence
of
his
Mother
,
as
not
daring
to
look
her
any
more
in
the
face
.
Vers.
46.
And
Rebekah
said
to
Isaac
,
I
am
weary
of
my
life
because
of
the
daughters
of
Heth
,
&c.
]
That
is
,
Esaus
wives
,
which
Gen.
26.
35.
were
a
continuall
grief
of
mind
both
unto
Isaac
and
to
Rebekah
:
Because
she
would
not
grieve
her
husband
in
his
old
age
,
nor
enrage
him
against
Esau
,
she
deemed
it
not
best
to
impart
to
him
what
she
had
heard
concerning
his
cruell
and
bloody
resolution
for
the
slaying
of
his
brother
,
but
took
another
occasion
to
procure
from
Isaac
that
Jacob
might
be
sent
away
to
Padan-Aram
,
to
wit
,
lest
he
should
marry
amongst
the
Canaanites
,
as
Esau
had
done
,
to
their
great
and
continuall
vexation
and
sorrow
.
CHAP.
XXVIII
.
Vers.
1.
ANd
Isaac
called
Jacob
,
and
blessed
him
.
]
Thus
the
blessing
,
for
the
better
confirming
of
Jacobs
faith
,
is
by
his
father
again
settled
upon
him
;
and
indeed
Jacob
had
need
of
it
,
considering
how
many
straits
and
difficulties
he
afterwards
went
through
,
wherein
,
notwithstanding
the
Prerogative
of
the
blessing
,
he
might
think
himself
in
a
farre
worse
condition
then
his
brother
Esau
.
Vers.
4.
That
thou
mayest
inherit
the
land
,
wherein
thou
art
a
stranger
.
]
This
is
added
to
prevent
the
weaking
of
his
faith
,
that
he
might
not
think
the
blessing
vain
,
when
he
should
spend
all
his
life
as
a
stranger
and
sojourner
in
that
land
,
and
never
come
to
the
poss●ssion
of
any
part
of
it
:
It
is
as
if
he
had
said
,
T
is
true
,
thou
shalt
be
as
a
stranger
in
this
land
,
wandring
here
and
there
;
yet
,
be
not
discouraged
,
thine
it
is
,
and
to
thy
seed
it
shall
be
given
.
Vers.
9.
Then
went
Esau
unto
Ishmael
.
]
That
is
,
unto
the
Ishmaelites
:
for
Ishmael
himself
was
already
dead
.
Gen.
25.
17.
These
are
the
years
of
the
life
of
Ishmael
,
137
years
,
and
he
gave
up
the
ghost
and
died
.
The
sister
of
Nebajoth
,
&c.
]
Nebajoth
was
,
Gen.
25.
13.
the
first
born
of
Ishmael
,
and
here
mentioned
,
because
Esau
had
his
sister
to
wife
from
him
,
Ishmael
being
now
dead
:
And
the
ground
of
Esaus
taking
this
wife
seems
to
be
,
that
either
he
might
insinuate
himself
into
his
fathers
affection
,
and
so
procure
that
the
birth-right
might
be
reversed
and
settled
upon
him
;
or
at
least
that
by
this
affinity
with
the
Ishmaelites
he
might
strengthen
himself
against
his
brother
Jacob.
Vers.
11.
And
he
lighted
upon
a
certain
place
,
and
tarried
there
all
night
,
because
the
sunne
was
set
,
&c.
]
Travelling
on
foot
with
his
staff
in
his
hand
,
as
is
expressed
chap.
32.
10.
he
was
overtaken
with
the
night
,
and
could
not
get
to
the
city
Luz
,
which
was
not
farre
from
this
place
,
ver.
19.
and
so
lay
all
night
alone
in
the
field
.
It
may
well
indeed
seem
strange
that
Jacob
should
be
sent
away
to
procure
him
a
wife
amongst
his
Mothers
kindred
in
so
mean
a
manner
,
especially
if
we
consider
with
what
attendance
and
large
provision
Abraham
sent
his
servant
thither
about
the
same
businesse
,
Gen.
24.
But
for
this
we
must
know
,
1.
That
since
Abraham
left
Haran
,
&
was
come
into
the
land
of
Canaan
,
it
was
not
known
to
his
kindred
he
left
there
behind
him
how
God
had
blessed
Abraham
,
and
in
what
state
and
condition
he
lived
;
and
therefore
it
was
fit
that
Abraham
should
send
his
servant
in
such
a
manner
●as
might
discover
how
wealthy
he
was
become
in
Canaan
,
that
so
they
might
the
more
willingly
condescend
to
match
with
his
sonne
:
But
since
that
time
doubtlesse
Bethuel
and
Laban
knew
well
enough
in
what
condition
Isaac
and
Rebekah
lived
,
and
therefore
there
was
no
need
in
this
regard
to
send
their
sonne
Jacob
in
such
a
manner
.
2.
That
Abrahams
servant
went
to
fetch
a
wife
immediately
for
Isaac
,
but
Jacob
went
purposely
to
stay
and
sojourn
with
his
uncle
for
a
time
,
till
his
brothers
fury
was
over
,
and
therefore
Rebekah
might
happely
think
it
inconvenient
to
send
any
company
along
with
him
.
3.
That
it
is
most
likely
that
Jacob
did
steal
away
secretly
,
purposely
that
his
brother
Esau
might
not
lie
in
wait
for
him
by
the
way
to
do
him
a
mischief
.
Vers.
12.
And
he
dreamed
,
and
behold
a
ladder
,
&c.
]
The
end
of
this
vision
was
doubtlesse
that
God
might
testifie
unto
Jacob
that
he
would
take
care
of
him
,
and
so
might
thereby
comfort
him
in
this
his
desolate
condition
,
and
strengthen
his
faith
against
all
those
discouragements
he
should
meet
with
in
this
journey
.
There
can
be
therefore
no
question
made
but
that
by
this
Ladder
was
signified
the
Providence
of
God
in
governing
the
world
,
and
particularly
his
provident
care
over
Jacob
,
and
that
,
as
it
is
Psal.
113.
5
,
6.
Though
God
dwelleth
on
high
,
yet
he
humbleth
himself
to
behold
the
things
that
are
in
the
heaven
,
and
in
the
earth
,
and
disposeth
all
things
according
to
his
will
,
and
that
especially
by
the
ministry
of
his
Angels
,
according
to
that
of
David
,
Psal.
91.
11
,
12.
For
he
shall
give
his
Angels
charge
over
thee
,
to
keep
thee
in
all
thy
wayes
;
they
shall
bear
thee
up
in
their
hands
,
lest
thou
dash
thy
foot
against
a
stone
.
But
yet
because
Christ
is
the
onely
foundation
of
that
reconciliation
that
is
wrought
betwixt
God
and
Man
,
and
of
that
speciall
care
which
God
takes
for
the
welfare
of
his
Church
and
people
,
in
and
through
whom
they
are
made
the
sonnes
of
God
,
and
heirs
of
heaven
,
and
enjoy
the
ministry
of
the
Angels
,
Heb.
1.
13.
Are
they
not
all
ministring
spirits
,
sent
forth
to
minister
for
them
who
shall
be
heirs
of
salvation
?
therefore
also
questionlesse
by
this
Ladder
Christ
was
represented
,
the
promised
seed
,
in
whom
all
the
promises
are
yea
and
amen
,
2.
Cor.
1.
20.
as
methinks
our
Saviour
himself
did
intimate
in
those
words
of
his
concerning
himself
,
John
.
1.
52.
Verily
,
verily
I
say
unto
you
,
hereafter
ye
shall
see
heaven
open
and
the
Angels
of
God
ascending
and
descending
upon
the
sonne
of
man
.
In
his
two
natures
personally
united
,
heaven
and
earth
are
as
it
were
joyned
together
:
By
him
our
onely
Mediatour
is
man
reconciled
to
God
,
and
both
the
things
in
heaven
and
the
things
on
earth
are
reconciled
through
the
bloud
of
his
crosse
,
Col.
1.
20.
By
his
onely
merit
and
intercession
both
the
ministry
of
the
Angels
,
the
gifts
of
the
holy
Ghost
,
and
all
other
heavenly
blessings
do
descend
upon
us
:
and
by
him
likewise
we
have
accesse
unto
God
and
entrance
into
heaven
.
And
thus
by
this
vision
Jacob
was
assured
that
through
the
promised
seed
,
Christ
,
he
should
enjoy
the
guard
of
the
holy
Angels
,
and
that
he
should
be
by
them
defended
both
in
his
going
out
and
returning
home
.
Vers.
16.
Surely
the
Lord
is
in
this
place
,
and
I
knew
it
not
.
]
Being
awaked
he
perceived
that
God
had
appeared
to
him
,
and
therefore
admires
,
and
extolls
this
goodnesse
of
God
towards
him
:
as
if
he
had
said
,
I
thought
God
had
onely
in
this
manner
revealed
himself
in
my
fathers
house
,
I
looked
not
for
such
an
Apparition
in
this
place
;
but
now
I
find
that
God
who
is
every
where
doth
also
in
this
place
by
these
speciall
testimonies
of
his
presence
manifest
himself
.
Vers.
17.
And
he
was
afraid
,
&c.
]
Stricken
with
a
reverent
fear
of
the
majestie
of
God
.
This
is
none
other
but
the
house
of
God
.
]
This
is
spoken
because
God
had
manifested
himself
there
unto
him
in
his
glory
.
Vers.
18.
And
set
it
up
for
a
pillar
,
and
poured
oyl
upon
the
top
of
it
.
]
The
stone
which
Jacob
had
laid
under
his
head
all
night
,
he
set
up
for
a
pillar
,
as
a
memoriall
of
that
vision
,
and
then
poured
oyl
upon
the
top
of
it
,
ei●her
to
consecrate
thereby
that
place
and
stone
to
a
holy
and
religious
use
,
as
afterward
for
the
same
cause
Moses
was
commanded
to
anoynt
with
oyl
the
Tabernacle
,
and
all
that
was
therein
;
or
else
rather
as
an
offering
to
God
:
Having
no
other
sacrifice
at
hand
,
of
the
oyl
,
which
he
had
about
him
either
for
food
,
or
to
anoynt
his
body
in
his
travell
,
he
poures
forth
an
offering
of
thanksgiving
unto
God
,
as
David
,
2.
Sam.
23.
16.
poured
out
the
water
to
God
,
which
his
three
worthies
had
fetched
for
him
from
the
well
of
Bethlehem
not
without
extreme
perill
to
their
lives
.
Vers.
20.
And
Jacob
vowed
a
vow
,
saying
,
If
God
will
be
with
me
,
&c.
]
Jacob
being
much
affected
with
Gods
gratious
goodnesse
to
him
in
the
glorious
vision
he
had
seen
,
and
the
many
precious
promises
therein
made
to
him
,
doth
here
,
by
way
of
thankfulnesse
,
vow
a
vow
unto
God
,
not
onely
in
generall
,
vers.
21.
that
then
the
Lord
should
be
his
God
,
that
is
,
he
would
then
for
ever
acknowledge
the
Lord
God
of
his
Fathers
to
be
the
Authour
of
his
welfare
and
salvation
,
love
,
worship
,
and
serve
him
,
yea
and
him
onely
;
but
also
particularly
vers.
22.
1.
that
the
stone
which
he
had
now
set
up
for
a
pillar
should
be
Gods
house
,
that
is
,
he
would
account
that
stone
or
pillar
,
or
that
place
where
that
stone
was
erected
(
for
both
are
included
figuratively
)
a
holy
place
,
consecrated
to
Gods
worship
and
service
,
and
would
there
perform
the
duties
of
his
worship
(
which
part
of
his
vow
he
made
good
,
Gen.
35.
6
,
7.
when
at
his
return
out
of
Mesopotamia
he
built
there
an
altar
and
offered
thereon
sacrifices
to
the
Lord
)
and
2.
that
of
all
that
God
should
give
him
,
he
would
give
the
tenth
unto
God
,
that
is
,
that
he
would
set
it
apart
for
Gods
speciall
service
,
as
by
imploying
it
in
building
altars
,
and
sacrifices
,
and
relieving
the
poore
upon
any
occasion
.
Indeed
concerning
the
first
of
these
some
doubt
may
arise
in
our
minds
,
How
Jacob
could
vow
that
upon
such
&
such
conditions
,
then
the
Lord
should
be
his
God
,
which
may
imply
a
resolution
on
the
contrary
that
in
case
such
conditions
were
not
performed
,
or
did
not
come
to
passe
,
then
the
Lord
should
not
be
his
God
.
But
to
this
I
answer
,
1.
That
men
that
wait
in
expectation
of
receiving
some
speciall
blessing
from
God
,
may
vow
upon
the
obtaining
hereof
to
perform
their
duty
to
God
,
which
otherwise
by
covenant
they
are
bound
to
perform
,
and
yet
not
intend
that
in
case
they
fail
of
this
they
desire
,
then
they
will
not
;
onely
thereby
they
professe
that
this
shall
be
a
new
ingagement
to
bind
them
to
perform
their
duty
herein
,
and
to
make
them
the
more
solicitously
carefull
to
carry
themselves
herein
as
they
ought
to
do
:
and
2.
That
with
a
conditionall
vow
something
may
be
,
and
is
usually
added
,
which
shall
not
depend
upon
the
premised
conditions
,
but
is
onely
annexed
as
a
necessary
concomitant
of
the
vow
;
as
if
a
man
should
vow
,
if
God
should
blesse
him
according
to
his
hopes
in
a
voyage
he
is
to
undertake
,
that
then
he
would
for
ever
honour
his
poore
parents
,
and
give
them
such
a
yearly
maintenance
;
the
paying
of
this
yearly
maintenance
is
the
thing
conditionally
vowed
,
and
that
clau●e
of
honouring
his
parents
is
onely
annexed
as
that
which
must
necessarily
go
along
with
his
vowed
maintenance
:
and
so
it
is
here
,
that
which
is
vowed
by
Jacob
conditionally
is
that
the
stone
which
he
had
now
set
●p
for
a
pillar
should
be
Gods
house
,
and
that
of
all
that
God
should
give
him
,
he
would
give
the
tenth
unto
God
,
and
this
clause
,
Then
shall
the
Lord
b●
my
God
,
is
onely
annex●d
as
a
necessary
adjunct
,
and
the
ground
of
his
yielding
this
honour
unto
God
.
CHAP.
XXIX
.
Vers.
1.
THen
Jacob
went
on
his
journey
and
came
into
the
land
of
the
people
of
the
East
.
]
That
is
,
Mesopotamia
,
which
lay
Eastward
from
Canaan
,
Job
1.
3.
He
was
the
greatest
of
all
the
men
of
the
East
.
Isaiah
41.
2.
Who
raised
up
the
righteous
man
from
the
East
.
Vers.
5.
Know
ye
Laban
the
sonne
of
Nahor
.
]
That
is
,
the
grandchild
:
for
he
was
the
sonne
of
Bethuell
,
who
was
the
sonne
of
Nahor
.
Vers.
7.
It
is
yet
high
day
,
neither
is
it
time
that
the
cattel
should
be
gathered
together
.
]
That
is
,
into
the
fold
,
there
to
rest
all
night
.
Vers.
8.
And
they
said
,
We
cannot
untill
all
the
flocks
,
&c.
]
Their
meaning
is
,
either
that
they
might
not
by
right
do
it
,
they
might
not
water
their
sheep
till
all
the
flocks
came
together
;
so
the
like
phrase
is
used
Gen.
34.
14.
We
cannot
do
this
thing
,
to
give
our
sister
to
one
that
is
uncircumcised
,
that
is
,
we
may
not
do
it
;
or
else
rather
that
they
were
not
able
to
do
it
:
which
I
rather
approve
▪
because
vers.
2.
there
is
expresse
mention
of
the
greatn●sse
of
the
stone
;
and
upon
Rachels
coming
it
was
rolled
away
before
all
came
together
:
or
why
may
not
both
be
included
?
we
cannot
,
that
is
,
we
neither
may
do
it
,
nor
are
we
able
to
do
it
.
Vers.
10.
And
rolled
the
stone
from
the
wells
month
.
]
To
wit
,
either
by
his
own
strength
,
or
with
the
help
of
the
shepherds
.
Vers.
12.
And
Jacob
told
Rachel
that
he
was
her
fathers
brother
.
]
That
is
,
his
kinsman
,
his
sisters
sonne
;
for
near
kinsmen
in
the
Scripture
are
usually
called
brethren
:
Gen.
13.
18.
Though
Abraham
were
Lots
uncl●
,
yet
saith
he
,
Let
there
be
no
strife
between
me
and
thee
,
for
we
be
brethren
.
Vers.
13.
And
he
told
Laban
all
these
things
.
]
That
is
,
what
had
been
formerly
related
concerning
Jacob
,
who
were
his
parents
,
what
had
passed
betwixt
him
and
his
brother
,
how
he
was
sent
away
thither
by
his
father
,
and
what
had
befallen
him
in
his
journey
:
else
Laban
might
have
wondred
to
see
him
come
so
unfurnished
,
whereas
he
had
seen
Abrahams
servant
come
so
richly
provided
when
he
fetched
thence
Rebekah
.
Vers.
14.
And
Laban
said
to
him
,
Surely
thou
art
my
bone
and
my
fle●●
.
]
This
is
either
an
acknowledgement
that
he
was
satisfied
concerning
his
person
,
to
wit
,
that
he
was
inde●d
his
si●ters
sonne
;
or
else
,
a
courteous
reply
to
his
relation
,
vers.
13.
as
if
he
had
said
,
However
,
be
the
occasion
of
thy
journey
what
it
will
,
thou
art
my
near
kingsma●
,
and
must
expect
loving
entertainment
here
.
Vers.
15.
Because
tho●
art
my
brother
,
shouldest
thou
therefore
serve
me
for
nought
.
]
Laban
perceiving
in
this
moneths
time
of
Jacobs
abode
with
him
,
mentioned
in
the
former
vers●
,
that
he
was
wondrous
able
and
active
for
his
businesse
(
for
it
seems
Jacob
not
willing
to
be
burdensome
to
his
uncle
,
nor
to
eat
the
bread
of
idlenesse
,
did
presently
buckle
himself
to
do
him
what
service
he
might
)
he
begins
now
to
tamper
with
him
about
giving
him
some
recompense
for
his
labour
,
under
a
pretence
that
it
was
not
fit
that
he
should
do
him
service
for
nothing
,
though
he
were
his
near
kinsman
,
but
aiming
indeed
to
bind
him
thereby
to
some
farther
stay
there
,
because
he
saw
his
service
would
be
very
profitable
to
him
.
Vers.
18.
I
will
serve
thee
seven
years
for
Rachel
thy
younger
daughter
.
]
It
was
it
seems
the
custome
in
these
Eastern
countreys
,
that
at
making
up
of
any
match
of
marriage
,
both
the
husband
and
wife
did
mutually
give
dowries
the
one
unto
the
other
,
as
is
evident
chap.
34.
11
,
12.
And
Shechem
said
unto
her
father
,
and
unto
her
brethren
,
what
ye
shall
ask
I
will
give
;
ask
me
never
so
much
dowry
and
gift
,
and
I
will
give
according
as
ye
shall
say
unto
me
:
but
give
me
the
damsell
to
wife
.
1.
Sam.
18.
25.
And
Saul
said
,
Thus
shall
ye
say
to
Dav●d
,
The
King
desireth
not
any
dowry
,
but
an
hundred
foreskins
of
the
Philistines
,
&c.
and
2.
Sam.
●
.
14.
And
David
sent
Messengers
to
Ishbosheth
,
Sauls
sonne
,
saying
,
Deliver
me
my
wife
Michal
,
which
I
espoused
to
me
for
an
hundred
foreskins
of
the
Philistines
.
Jacob
therefore
being
in
a
strange
place
,
and
having
nothing
else
to
give
,
and
being
withall
carried
away
with
the
strength
of
his
affection
to
Rachel
,
that
he
might
prevail
with
his
uncle
,
whose
base
covetousnesse
by
this
time
he
had
discovered
,
tenders
him
seven
years
service
for
his
daughter
Rachel
.
Vers.
19.
It
is
better
that
I
give
her
to
thee
,
then
I
should
give
her
to
another
man
.
]
Laban
,
regarding
more
his
own
profit
then
to
deal
fairly
and
ingenuously
with
so
near
a
kinsman
,
makes
advantage
of
the
affection
of
Jacob
to
his
daughter
,
and
accepts
of
his
proffer
;
yet
because
his
words
are
so
ambiguous
,
and
not
an
expresse
promise
,
It
is
better
that
I
give
her
to
thee
,
then
that
I
should
give
her
to
another
:
abide
with
me
;
it
may
be
probably
supposed
that
h●
did
purposely
equivocate
,
and
had
already
some
thought
of
dealing
doubly
and
deceitfully
with
Jacob.
Vers.
20.
And
Jacob
served
seven
years
for
Rachel
.
]
Junius
conceives
that
immediately
after
Jacob
had
agreed
with
Laban
to
serve
with
him
seven
years
for
his
daughter
,
the
marriage
was
solemnized
,
and
having
then
Leah
given
him
in
stead
of
Rachel
,
he
then
made
a
new
agreement
for
Rachel
,
and
so
married
them
both
in
the
very
beginning
of
his
foureteen
years
service
:
But
that
cannot
agree
with
his
relation
;
for
first
,
it
might
then
as
well
have
been
said
here
,
that
he
served
fourteen
years
for
Rachel
;
again
secondly
,
it
is
said
,
vers.
27.
Fulfill
her
week
,
and
we
will
give
thee
this
also
,
for
the
service
which
thou
shalt
serve
with
me
yet
other
seven
years
;
and
thirdly
when
Jacob
expostulates
the
wrong
which
Laban
had
done
him
,
ver.
25.
he
saith
,
Did
not
I
serve
with
thee
for
Rachel
?
which
shows
that
seven
of
his
years
service
were
spent
ere
Leah
was
imposed
upon
him
.
And
they
seemed
unto
him
but
a
few
dayes
for
the
love
he
had
to
her
.
]
Love
makes
men
think
every
day
a
year
till
they
enjoy
the
party
loved
;
and
therefore
this
must
be
understood
with
reference
to
his
labour
and
service
,
that
the
service
of
seven
years
seemed
as
nothing
to
him
,
because
of
the
great
love
he
bare
to
Rachel
.
Vers.
25.
And
it
came
to
passe
,
that
in
the
morning
,
behold
it
was
Leah
.
]
He
perceiveth
it
not
before
,
both
because
it
was
the
custome
for
brides
to
be
veiled
,
and
also
because
by
her
fathers
direction
she
might
be
silent
,
which
he
might
impute
to
her
modesty
.
Vers.
27.
Fulfill
her
week
,
and
we
will
give
thee
this
also
.
]
The
marriage
feast
or
solemnitie
used
to
be
kept
a
week
,
Judg.
14.
12.
I
will
now
put
forth
a
riddle
unto
you
:
If
you
can
certainly
declare
it
me
within
the
seven
dayes
of
the
feas●
,
&c.
this
Laban
desires
him
to
fulfill
with
Leah
,
that
so
by
this
his
voluntary
consent
the
marriage
might
be
confirmed
,
and
then
he
promises
to
give
him
Rachel
;
so
then
we
see
that
he
married
Rachel
within
a
week
after
Leah
,
and
served
seven
years
for
her
after
the
marriage
.
Vers.
31.
And
wh●n
the
Lord
saw
that
Leah
was
hated
.
]
That
is
,
not
simply
,
but
in
comparison
of
Rachel
,
ver.
30.
He
loved
Rachel
more
then
Leah
.
Vers.
35.
And
left
bearing
.
]
That
is
,
for
a
while
:
for
afterwards
she
conceived
again
,
Gen.
30.
17.
And
God
hearkned
unto
Leah
,
and
she
conceived
and
bare
Jacob
the
fifth
sonne
.
See
the
Note
in
the
following
chapter
upon
ver.
9.
CHAP.
XXX
.
Vers.
1.
GIve
me
children
or
else
I
die
.
]
That
is
,
either
let
me
have
children
by
thee
,
as
well
as
my
sister
,
or
I
am
but
a
dead
woman
,
I
shall
never
be
able
to
endure
it
,
&
it
will
be
my
death
,
and
indeed
,
I
had
rather
die
then
live
in
this
condition
;
and
this
Rachel
saith
to
Jacob
,
not
as
seriously
thinking
that
Jacob
was
able
to
give
her
this
blessing
,
which
God
had
hitherto
denyed
her
;
but
as
those
that
are
in
a
passion
do
many
times
speak
they
scarce
know
what
,
so
she
in
a
womanish
heat
and
passion
crieth
out
to
her
husband
to
give
her
children
,
never
considering
to
whom
she
spake
,
or
why
she
should
crave
this
of
him
,
or
by
what
means
he
should
be
able
to
satisfie
her
desire
.
Vers.
3.
She
shall
bear
upon
my
knees
.
]
That
is
,
children
,
that
might
be
brought
up
and
nursed
on
her
knees
as
her
own
.
Gen.
50.
23.
The
children
also
of
Machir
the
sonne
of
Manasseh
were
brought
up
upon
Josephs
knees
:
and
it
seems
most
probable
that
this
was
done
about
the
third
year
after
her
marriage
.
Vers.
4.
And
she
gave
him
Bilhah
her
handmaid
to
wife
.
]
A
secondary
wife
or
concubine
;
for
so
also
she
is
called
,
Gen.
35.
22.
And
it
came
to
passe
when
Israel
dwelt
in
that
land
,
that
Reuben
went
and
lay
with
Bilhah
his
fathers
concubine
.
Vers.
5.
And
Bilhah
conceived
,
and
bare
Jacob
a
fonne
.
]
Happely
the
same
year
wherein
Levi
was
born
of
Leah
.
Vers.
9.
When
Leah
saw
she
had
left
bearing
,
&c.
]
Considering
that
Leah
had
her
six
sonnes
and
one
daughter
(
besides
these
two
by
her
handmaid
)
within
the
compasse
of
the
last
seven
years
service
of
Jacob
with
Laban
,
it
must
needs
be
that
it
was
not
above
half
a
year
that
she
stayed
ere
she
conceived
again
;
yet
so
inordinate
was
their
desire
of
children
,
and
emulation
one
against
another
,
that
she
also
gives
her
maid
to
her
husband
,
and
so
her
maid
bringing
her
a
sonne
,
and
her self
being
also
at
that
time
with
child
,
that
might
be
one
inducement
to
name
the
child
G●d
,
that
is
,
a
Troop
,
&c.
Vers.
14.
And
Reuben
went
in
the
dayes
of
wheat-harvest
,
and
found
mandrakes
.
]
A
kind
of
flower
or
fruit
very
pleasant
to
the
eye
(
which
may
seem
the
ground
of
their
name
,
for
the
Hebrew
word
signifieth
lovely
,
or
amiable
)
and
very
odoriferous
,
Cant.
7.
13.
the
mandrakes
give
a
smell
:
whether
they
were
the
same
we
now
call
mandrakes
,
or
no
,
it
is
uncertain
;
these
Reuben
,
being
a
child
then
about
foure
or
five
years
of
age
,
gathers
in
the
field
,
as
children
are
wont
to
do
,
and
brings
them
home
to
his
mother
.
Give
me
I
pray
thee
of
thy
sonnes
mandrakes
.
]
It
seems
that
mandrakes
were
in
great
esteem
amongst
them
,
though
the
child
onely
casually
lighted
on
them
,
and
plucked
them
because
of
their
glorious
show
;
and
hence
so
great
ado
was
made
about
these
mandrakes
which
Reuben
found
.
Vers.
15.
Is
it
a
small
matter
that
thou
hast
taken
my
husband
,
&c.
]
For
the
full
understanding
of
this
pa●sage
,
we
must
know
,
1.
that
these
contentions
were
not
merely
carnall
,
but
partly
also
for
desire
of
Gods
ordinary
blessing
in
propagation
,
and
chiefly
for
the
encrease
of
the
Church
,
and
obtaining
the
promised
seed
for
salvation
;
2.
that
Jacob
did
most
frequently
converse
with
Rachel
,
whom
he
did
most
affect
,
and
did
comparatively
neglect
Leah
,
for
which
being
highly
offended
with
Rachel
,
she
thus
snaps
her
up
,
and
denies
this
small
request
she
makes
to
her
.
Vers.
16.
And
Leah
went
out
to
meet
him
.
]
This
she
doth
,
to
make
sure
he
should
not
go
in
to
Rachel
(
as
for
the
most
part
he
was
wont
to
do
)
and
tells
him
what
had
passed
betwixt
Rachel
and
her
,
and
so
prevails
with
him
to
go
in
to
her
.
Vers.
17.
And
she
conceived
.
]
The
same
year
that
Gad
was
born
of
Zilpah
,
ver.
10.
Vers.
25.
Jacob
said
unto
Laban
,
Send
me
away
,
that
I
may
go
unto
mine
own
place
.
]
That
is
,
the
land
promised
to
him
,
Gen.
28.
13.
The
land
whereon
thou
li●st
,
to
thee
w●ll
I
give
it
,
and
to
thy
seed
;
and
the
land
where
his
father
lived
,
and
where
himself
was
born
.
No
doubt
the
respect
he
had
to
the
promise
made
him
earnest
that
he
might
return
thither
.
Vers.
26.
Give
me
my
wives
and
my
children
for
whom
I
have
served
thee
,
&c.
]
That
is
,
let
me
by
thy
good
leave
depart
now
home
with
my
wives
and
children
;
for
thou
knowest
that
the
years
of
my
service
are
expired
,
and
that
I
have
therein
done
thee
faithfull
and
good
service
.
Vers.
29.
Thou
knowest
how
I
have
served
thee
,
&c.
]
Though
Jacob
did
before
really
intend
to
return
home
,
yet
now
considering
with
himself
that
it
would
be
better
to
get
somewhat
for
him
and
his
before
he
went
,
then
to
go
away
with
a
great
family
having
nothing
to
sustain
them
,
and
being
withall
so
earnestly
pressed
by
the
importunitie
of
Laban
,
and
not
knowing
how
to
get
from
him
whether
he
would
or
no
,
in
this
reply
he
labours
to
make
it
appear
what
good
reason
there
was
that
if
he
did
stay
it
should
not
be
altogether
without
respect
of
som●
benefit
to
himself
.
Vers.
31.
Th●u
shalt
not
give
me
any
thing
,
&c.
]
He
did
not
intend
to
serve
him
without
some
just
recompense
and
reward
;
but
the
meaning
is
this
,
that
he
would
not
require
any
thing
out
of
Labans
present
estate
,
and
that
which
he
had
gotten
already
,
but
that
he
would
receive
his
hire
out
of
the
future
increase
of
his
flocks
,
and
that
in
a
way
,
as
afterward
he
tells
him
,
which
was
likely
to
be
most
advantagious
to
Laban
,
and
wherein
he
for
his
part
was
content
to
rest
upon
the
providence
of
God
,
to
wit
,
that
having
under
his
charge
onely
those
sheep
and
goats
that
were
all
of
one
colour
,
whether
black
or
white
,
none
spotted
,
he
would
have
for
his
hire
onely
such
kids
and
lambes
as
were
speckled
and
spotted
,
bred
of
the
old
ones
under
his
charge
,
that
had
neither
speck
nor
spot
in
them
.
A
condition
which
Laban
,
vers.
34.
imbraceth
very
greedily
,
I
would
it
might
be
according
to
thy
word
;
both
because
such
covetous
churls
do
more
hardly
part
with
that
which
they
have
in
their
present
possession
,
then
that
which
may
come
in
hereafter
,
and
because
according
to
the
ordinary
course
of
nature
cattel
are
wont
to
bring
forth
such
as
themselves
are
,
and
therefore
in
this
way
Jacob
was
like
to
have
a
poore
bargain
of
it
.
But
in
all
this
doubtlesse
the
Lord
directed
Jacob
what
he
should
do
,
who
by
this
means
adjudged
a
good
reward
to
Jacob
,
which
otherwise
Laban
would
have
kept
from
him
,
chap.
31.
9
,
10
,
11
,
12.
Vers.
38.
And
he
set
the
rods
which
he
had
pilled
before
the
flocks
in
the
gutters
,
&c.
]
His
end
in
this
was
,
that
the
ews
being
in
the
heat
or
strength
of
a
double
desire
,
whilest
they
were
both
drinking
greedily
,
and
withall
coupled
with
the
males
(
for
he
did
this
onely
in
ramming
time
)
they
might
conceive
such
young
ones
as
they
saw
shadows
of
in
the
water
;
for
the
colour
of
the
roddes
made
also
the
shadows
of
the
rammes
,
that
were
leaped
upon
them
,
to
appear
particoloured
.
Vers.
40.
And
Jacob
did
separate
the
lambs
,
and
set
the
faces
of
the
flocks
toward
the
ring-straked
,
&c.
]
This
was
another
course
he
takes
to
encrease
his
flock
,
because
all
the
flock
would
not
conceive
just
at
watering
time
,
having
gotten
some
spotted
lambes
by
his
first
devise
of
the
pilled
rods
,
these
he
sets
before
the
faces
of
Labans
flock
,
that
by
the
sight
of
the
speckled
cattel
they
might
bring
forth
lambes
like
them
that
were
in
their
eye
.
And
he
put
his
own
flocks
by
themselves
.
]
This
was
a
third
device
he
used
for
his
greater
advantage
:
his
own
flocks
that
were
ring-straked
,
speckled
,
and
spotted
,
when
they
were
likely
to
conceive
,
he
would
not
let
them
be
amongst
Labans
flocks
,
lest
they
looking
upon
them
that
were
all
of
one
colour
,
should
bring
forth
young
ones
that
were
all
of
one
colour
,
which
then
it
seems
should
have
been
Labans
.
CHAP.
XXXI
.
Vers.
1.
OF
that
which
was
our
fathers
hath
he
gotten
all
this
glory
.
]
That
is
,
all
this
wealth
,
which
they
call
his
glory
,
because
commonly
a
man●
wealth
procures
him
honour
,
and
makes
him
glorious
in
the
eyes
of
worldly
men
;
whence
is
that
,
Psal.
49.
16
,
17.
Be
not
thou
afraid
when
one
is
made
rich
,
when
the
glory
of
his
house
is
increased
:
For
when
he
dieth
he
shall
carry
nothing
away
,
his
glory
shall
not
descend
after
him
.
Vers.
3.
And
the
Lord
said
unto
Jacob
,
Return
unto
the
land
of
thy
fathers
,
&c.
]
By
the
foregoing
words
it
appears
,
that
the
envy
of
his
brethren
,
and
the
frowns
of
his
father
in
law
Laban
,
made
Jacob
entertain
some
thoughts
of
returning
home
;
but
being
withall
it
seems
perplexed
with
some
fears
how
he
should
be
able
to
get
away
,
how
his
wives
friends
might
deal
with
him
,
and
whether
his
brother
Esaus
wrath
were
appeased
or
no
,
to
remove
all
these
scruples
from
his
mind
,
the
Lord
now
appeared
to
Jacob
,
and
willed
him
to
return
,
and
promised
to
be
with
him
and
blesse
him
in
his
journey
.
Vers.
7.
Your
father
hath
d●ceived
me
,
and
changed
my
wages
ten
times
.
]
If
sheep
in
that
countrey
bring
forth
young
ones
twice
a
year
,
as
it
seems
they
did
,
in
the
space
of
six
years
,
so
oft
his
wages
might
well
be
changed
;
yet
ten
times
may
here
be
put
for
many
times
,
as
it
is
usually
elsewhere
,
Job
19.
3.
These
ten
times
you
have
reproched
me
.
Num.
14.
22.
And
have
tempted
me
now
these
ten
times
;
and
in
many
other
places
.
Vers.
11.
And
the
Angel
of
God
spake
unto
me
,
&c.
]
Who
is
called
,
vers.
13.
the
God
of
Bethel
;
and
therefore
it
was
undoubtedly
Christ
.
Vers.
13.
I
am
the
God
of
Bethel
.
]
This
was
to
put
Jacob
in
mind
of
his
promise
and
vow
,
which
then
and
there
he
made
to
God
.
Vers.
15.
For
he
hath
sold
us
,
&c.
]
To
wit
,
for
14.
years
service
,
and
our
money
,
that
is
,
the
money
and
profit
which
he
hath
gotten
by
this
sale
of
us
,
he
hath
quite
devoured
,
that
is
,
he
hath
w●oly
converted
it
to
his
own
use
,
whereas
of
right
he
should
have
given
it
us
〈…〉
portion
.
Vers.
21.
And
passed
over
the
river
.
]
That
is
,
Euphrates
,
which
was
between
Chaldea
and
Canaan
:
Josh.
24.
2
,
3.
Your
fathers
dwelt
on
the
other
side
of
the
floud
,
in
old
time
,
&c.
And
I
took
your
father
Abraham
from
the
other
side
of
the
floud
,
and
led
him
throughout
all
the
land
of
Canaan
,
&c.
Vers.
22.
And
it
was
told
Laban
on
the
third
day
,
&c.
]
For
so
many
dayes
journey
were
Labans
flocks
,
which
his
sonnes
kept
(
whether
Laban
was
now
gone
to
the
sheep-shearing
)
off
from
Jacob.
chap.
30.
36.
And
he
set
three
dayes
journey
b●twixt
himself
and
Jacob
and
Jacob
fed
the
rest
of
Labans
flocks
.
V●rs
.
23.
And
pursued
after
him
s●ven
dayes
journey
.
]
That
is
,
being
returned
home
(
wherein
three
dayes
were
again
spent
)
he
gathers
his
company
together
,
and
in
seven
dayes
pursuit
overtakes
him
;
so
that
Laban
went
as
farre
in
seven
dayes
as
Jacob
had
gone
in
thirteen
,
to
wit
,
the
three
dayes
of
the
messengers
going
to
Laban
,
the
three
dayes
of
Labans
return
home
,
and
the
seven
dayes
of
Labans
pursuit
after
Jacob.
Vers.
24.
Take
heed
that
thou
speak
no●
to
Jacob
either
good
or
bad
.
]
That
i●
,
respectively
to
that
end
for
which
thou
hast
pursued
him
;
thou
shalt
not
seek
to
detain
him
,
neither
by
flattering
speeches
,
nor
by
evil
language
.
Vers.
35.
For
the
custome
of
women
is
upon
me
.
]
Not
that
women
whilest
they
are
in
that
condition
are
not
able
to
rise
,
but
because
they
are
oft
at
those
times
stomach-sick
,
troubled
with
headach
,
and
many
severall
wayes
not
fit
to
be
disquieted
;
and
besides
in
those
hot
countreys
perhaps
that
diseas●
of
women
was
stronger
upon
them
then
it
is
in
these
parts
.
Vers.
42.
Except
the
God
of
Abraham
,
and
the
fear
of
Isaac
,
&c.
]
Jacob
calleth
God
the
fear
of
Isaac
,
that
is
,
the
God
whom
his
father
Isaac
feared
and
worshipped
,
as
the
onely
true
God
who
alone
is
to
be
feared
;
as
God
is
elsewhere
called
the
hope
of
Israel
,
that
is
,
the
God
on
whom
all
his
people
do
put
their
whole
trust
and
confidence
.
Vers.
46.
Jacob
said
unto
his
brethren
,
Gather
stones
.
]
That
is
,
he
exhorted
the
sonnes
of
Laban
and
other
his
kindred
and
allyes
that
were
come
thither
with
Laban
,
that
they
would
put
to
their
helping
hand
to
raise
up
a
heap
of
stones
that
might
be
a
witnesse
of
the
covenant
that
should
be
now
made
betwixt
them
:
for
in
the
51.
verse
,
it
is
evident
that
not
Jacob
onely
and
his
family
,
but
Laban
also
and
those
that
were
with
him
,
did
gather
and
make
this
heap
of
stones
.
Vers.
47.
But
Jacob
called
it
Galeed
.
]
That
is
,
a
heap
,
a
witnesse
:
they
both
give
it
the
same
name
;
onely
Laban
called
it
so
in
his
tongue
,
the
Syriack
;
and
Jacob
in
his
,
the
Hebrew
.
Vers.
53.
And
Jacob
sware
by
the
fear
of
his
father
Isaac
.
]
That
is
,
whereas
Laban
sware
by
the
God
of
Abraham
,
and
the
God
of
Nahor
,
and
Terah
,
the
father
both
of
Abraham
and
Nahor
(
of
whom
it
is
said
that
he
served
strange
gods
,
Josh.
24.
2.
Your
fathers
dwelt
on
the
other
side
of
the
floud
in
old
times
,
even
Terah
the
father
of
Abraham
,
and
the
father
of
Nahor
;
and
they
served
other
gods
)
Jacob
onely
sware
by
the
fear
of
his
father
Isaac
,
that
is
,
the
God
whom
his
father
feared
and
worshipped
.
CHAP.
XXXII
.
Vers.
2.
ANd
he
called
the
name
of
that
place
,
Mahanaim
.
]
That
is
,
two
camps
,
because
the
Angel
appeared
in
two
camps
or
troops
,
happely
on
each
side
of
him
,
as
it
were
to
guard
and
defend
him
.
Vers.
3.
And
Jacob
sent
messengers
before
him
to
Esau
his
brother
unto
the
land
of
Seir.
]
Here
the
Horites
dwelt
,
Gen.
14.
6.
And
the
Horites
in
their
mount
Seir
;
but
Esau
and
his
children
destroyed
them
afterward
,
and
dwelt
in
their
stead
.
Deut.
2.
22.
As
he
did
to
the
children
of
Esau
which
dwelt
in
Seir
,
when
he
destroyed
the
Horims
from
before
them
,
and
they
succeeded
them
,
&c.
Now
Esau
being
removed
thither
at
this
time
from
his
fathers
house
,
Jacob
that
was
necessarily
to
passe
that
way
,
sends
thither
to
him
to
get
his
favour
.
Vers.
4.
Thy
servant
Jacob
saith
thus
.
]
Jacob
doth
not
by
this
submissive
speech
renounce
his
blessing
,
but
yielding
temporall
subjection
for
a
time
(
as
David
to
Saul
,
though
he
were
even
then
the
anointed
king
)
he
thereby
labours
to
appease
his
brothers
wrath
,
still
waiting
by
faith
for
the
promise
which
was
to
be
accomplished
in
future
times
.
I
have
sojourned
with
Laban
,
&c.
]
This
he
saith
,
that
the
consideration
of
what
he
had
already
suffered
might
cause
Esaus
anger
to
c●ase
;
and
also
,
that
this
his
readinesse
to
render
an
account
(
as
it
were
)
of
his
time
spent
might
seem
a
kind
of
submission
unto
him
.
Vers.
5.
And
I
have
oxen
,
&c.
]
This
is
added
to
prevent
suspicion
,
that
he
might
not
think
he
was
come
as
one
that
gaped
after
his
fathers
riches
,
or
to
suck
any
thing
from
him
,
or
that
he
now
sought
his
favour
for
his
own
profit
sake
.
Vers.
6.
We
came
to
thy
brother
Esau
,
and
also
he
cometh
to
meet
thee
,
and
foure
hundred
men
with
him
.
]
Whether
Esau
came
with
this
troop
against
Jacob
with
a
purpose
to
destroy
him
,
and
so
to
be
revenged
on
him
,
as
long
since
he
intended
,
it
is
not
evident
in
the
text
:
the
most
Expositours
are
of
that
mind
,
and
that
God
did
miraculously
change
his
heart
by
that
time
they
met
together
.
Yet
others
judge
it
more
probable
,
that
Esau
meant
not
to
cut
off
Jacob
;
&
indeed
they
alledge
a
very
probable
reason
for
it
:
for
if
,
say
they
,
out
of
reverence
to
his
father
,
Esau
restrained
himself
when
he
was
in
the
freshest
and
hottest
of
his
passion
,
it
is
not
likely
that
now
after
twenty
years
absence
he
would
have
no
respect
to
the
grief
of
his
aged
father
(
who
was
still
living
)
but
by
slaying
his
brother
bring
his
gray
hairs
with
sorrow
to
the
grave
.
However
,
evident
it
is
that
the
messengers
feared
he
came
in
his
displeasure
,
and
to
that
end
brought
such
a
band
of
men
along
with
him
,
which
no
marvell
it
is
though
Jacob
were
very
ready
to
believe
.
Vers.
16.
And
put
a
space
betwixt
drove
and
drove
.
]
This
he
did
that
his
presents
might
make
the
fairer
show
,
and
by
these
distant
spaces
the
heat
of
Esaus
rage
might
be
abated
;
and
also
that
if
he
fell
in
hostile
manner
upon
the
first
,
the
other
might
seek
the
better
to
escape
.
Vers.
20.
And
say
ye
moreover
,
Behold
thy
servant
Jacob
is
behind
us
.
]
This
he
urgeth
to
be
especially
remembred
by
his
servants
,
that
Esau
might
not
think
that
he
sent
these
in
this
manner
before
to
delude
him
,
that
he
in
the
mean
season
might
escape
some
other
way
.
Vers.
21.
And
himself
lodged
that
night
in
the
company
.
]
That
is
,
the
night
after
he
had
sent
away
these
droves
by
his
servants
,
as
is
before
related
:
it
was
not
therefore
that
night
,
mentioned
vers.
13.
the
night
after
he
heard
that
his
brother
Esau
was
coming
towards
him
with
foure
hundred
men
,
but
the
night
following
,
the
day
between
being
spent
in
sending
away
the
presents
to
Esau
.
Vers.
22.
And
passed
over
the
ford
Jabbok
.
]
Jabbok
was
a
river
whereof
mention
is
again
made
,
Deut.
2.
37.
Thou
camest
not
unto
any
place
of
the
river
Jabbok
:
and
that
Jacob
passed
over
this
river
,
is
expresly
set
down
,
because
this
testified
that
after
he
had
prayed
to
the
Lord
he
was
well
confirmed
and
settled
in
his
mind
concerning
the
Lords
protection
,
because
otherwise
he
would
not
have
passed
the
river
but
have
made
a
stand
on
the
other
side
,
where
with
lesse
difficulti●
he
might
have
escaped
away
,
had
his
brother
in
an
hostile
manner
set
upon
them
.
Vers.
24.
And
there
wrestled
a
man
with
him
.
]
That
is
,
Christ
appearing
in
the
form
of
a
man
,
therefore
called
after
,
and
by
the
prophet
Hosea
,
God
and
an
Angel
,
Hose
.
12.
3
,
4.
And
by
his
strength
he
had
power
with
God
:
Yea
he
had
power
over
the
Angel
,
yea
,
the
Angel
that
redeemed
him
from
all
evil
,
Gen.
48.
16.
The
Angel
that
redeemed
me
from
all
evill
blesse
the
lads
.
Jacob
having
wrestled
with
God
by
prayer
(
as
no
doubt
to
that
very
end
he
stayed
behind
alone
)
and
that
not
without
bitter
tears
,
as
Hose
.
12.
4.
he
wept
and
made
supplication
unto
him
,
at
the
last
the
Lord
appeared
,
set
upon
him
,
and
wrestled
with
him
,
and
that
to
this
very
end
,
that
he
might
be
assured
that
though
he
wrestled
with
many
afflictions
,
yet
he
should
be
victour
in
them
all
.
Vers.
25.
When
he
saw
that
he
prevailed
not
against
him
,
&c.
]
This
is
spoken
with
respect
to
that
assistance
&
measure
of
strength
wherewith
God
was
pleased
,
in
that
assumed
body
wherein
he
wrestled
with
Jacob
,
to
struggle
with
him
,
and
over
which
Jacob
with
his
might
and
power
prevailed
.
And
the
hollow
of
Jacobs
thigh
was
out
of
joynt
.
]
This
was
for
the
present
to
humble
him
,
that
he
might
not
be
exalted
above
measure
,
being
a
discovery
of
his
weaknesse
and
of
the
Lords
indulgence
,
whereby
onely
he
prevailed
;
and
it
was
withall
for
the
future
a
memoriall
and
remembrance
unto
him
of
this
most
comfortable
Apparition
.
Vers.
26.
And
he
said
,
Let
me
go
,
for
the
day
breaketh
.
]
The
Angel
speaks
thu●
1.
after
the
manner
of
men
,
whose
shape
he
had
taken
,
as
if
he
had
haste
to
be
gone
;
2.
to
put
Jacob
in
mind
of
his
affairs
,
that
it
was
fit
he
should
make
haste
to
his
wives
,
&c.
and
3.
to
intimate
unto
him
that
he
would
not
have
his
glory
by
the
rising
light
be
revealed
to
him
,
and
much
lesse
to
any
of
his
family
that
might
now
come
to
him
.
And
he
said
,
I
will
not
let
thee
go
except
thou
blesse
me
.
]
His
desiring
to
be
blessed
by
him
argues
that
he
acknowledged
himself
to
be
inferiour
to
him
,
with
whom
he
wrestled
,
and
that
though
he
did
what
he
could
to
hold
him
,
yet
if
he
procured
not
the
blessing
by
begging
it
at
his
hands
,
he
might
happely
misse
of
it
:
and
so
some
understand
that
place
of
the
prophet
,
Hos.
12.
4.
to
wit
,
that
it
was
at
this
time
that
he
wept
and
made
supplication
to
the
Angel
,
with
whom
he
had
wrestled
.
Vers.
28.
Thy
name
shall
be
called
no
more
Jacob
,
but
Israel
.
]
That
is
,
not
so
much
Jacob
as
Israel
,
which
signifieth
one
that
hath
princely
power
with
God
.
Vers.
29.
Tell
me
I
pray
thee
thy
name
.
]
Though
he
knew
at
length
with
whom
he
wrestled
,
at
least
that
he
wrestled
with
an
Angel
sent
from
God
,
ver.
30.
For
I
have
seen
God
face
to
face
,
&c.
yet
he
desires
a
surer
and
clearer
knowledge
.
Vers.
30.
I
have
seen
God
face
to
face
.
]
To
wit
,
in
the
Apparition
before
mentioned
,
for
otherwise
to
see
the
face
of
God
,
that
is
,
to
see
the
glory
of
God
as
he
is
in
and
of
himself
,
it
is
altogether
impossible
for
men
▪
Exod.
33.
20.
Thou
canst
not
see
my
face
;
for
there
shall
no
man
see
me
and
live
.
Vers.
32.
Therefore
the
children
of
Israel
eat
not
of
the
sinew
which
shrank
&c.
]
To
perpetuate
hereby
the
memory
of
this
honour
which
God
afforded
Jacob
in
this
conflict
which
he
had
with
him
.
CHAP.
XXXIII
.
Vers.
3.
ANd
he
passed
over
before
them
.
]
This
proceeded
not
onely
from
his
fatherlike
affection
,
but
also
from
his
faith
,
exposing
himself
to
danger
rather
then
his
children
,
in
whom
he
expected
the
promises
should
be
accomplished
.
And
bowed
himself
to
the
ground
seven
times
.
]
That
is
,
many
times
:
1.
Sam
▪
〈◊〉
5
▪
so
that
the
barren
hath
born
seven
,
&c.
Vers.
8.
What
meanest
thou
by
all
this
drove
which
I
met
?
]
The
servants
had
told
Esau
the
reason
of
this
before
;
but
yet
he
asks
now
the
reason
of
Jacob
,
that
he
may
take
an
occasion
courteously
to
refuse
them
.
Vers.
10.
For
therefore
I
have
seen
thy
face
,
&c.
]
That
is
,
for
because
I
have
seen
thy
face
;
and
a
like
speech
we
have
Gen.
18.
5.
For
therefore
are
you
come
to
your
servant
,
&c.
for
as
there
Lot
gives
that
as
a
reason
why
he
desired
them
to
eat
something
,
to
wit
,
because
they
were
come
to
him
,
&
being
there
he
would
not
have
them
go
away
till
they
refreshed
themselves
;
so
here
Jacob
gives
this
as
a
reason
why
he
desired
that
Esau
would
accept
his
presents
,
to
wit
,
because
he
had
seen
his
face
as
the
face
of
God
,
&c.
implying
that
since
Esau
had
been
so
kind
and
loving
to
him
,
it
was
fit
he
should
shew
his
thankfulnesse
in
those
presents
he
had
sent
.
As
for
that
expression
which
Jacob
here
useth
,
I
have
seen
thy
face
as
though
I
had
seen
the
face
of
God
,
either
it
is
spoken
hyperbolically
,
to
expresse
how
wonderfully
comfortable
that
kind
meeting
of
Esau
had
been
to
him
;
or
else
in
this
phrase
he
acknowledgeth
that
this
reconciliation
of
his
brother
was
Gods
work
,
and
so
saies
,
that
the
light
of
Gods
countenance
was
evident
in
the
cheerfull
countenance
of
his
brother
.
Vers.
11.
Take
I
pray
thee
my
blessing
.
]
That
is
,
the
gift
which
by
the
blessing
of
God
I
am
enabled
to
give
,
and
do
give
with
a
willing
heart
:
1.
Sam.
25.
27.
And
now
this
blessing
which
thy
handmaid
hath
brought
unto
my
Lord
,
let
it
even
be
given
unto
the
young
men
,
&c.
Vers.
17.
And
Jacob
journyed
to
Succoth
,
and
built
him
an
house
,
&c.
]
To
wit
,
after
he
had
according
to
his
promise
,
vers.
14.
visited
his
brother
in
Seir
,
and
stayed
there
awhile
.
Some
conceive
that
however
he
intended
at
first
to
have
followed
his
brother
to
Seir
,
yet
afterwards
through
fear
of
the
worst
,
or
by
speciall
direction
from
God
,
he
changed
his
mind
,
and
went
another
way
,
and
so
came
to
Succoth
:
But
indeed
it
is
no
way
probable
that
being
newly
reconciled
to
his
brother
,
he
would
again
provoke
him
anew
to
displeasure
,
by
such
a
manifest
contempt
and
disregard
of
him
,
and
by
such
a
palpable
breach
of
his
promise
to
him
,
but
that
he
did
indeed
go
to
Seir
,
as
he
had
told
Esau
he
would
.
Besides
,
though
by
his
building
a
house
and
making
booths
in
this
place
(
which
was
thence
afterward
called
Succoth
▪
that
is
,
Booths
)
it
is
clear
that
Jacob
resolved
to
dwell
there
;
yet
questionlesse
,
however
he
might
leave
his
carriages
there
,
he
went
presently
to
his
fathers
house
(
and
perhaps
his
brother
Esau
with
him
)
and
then
afterward
returned
to
Succoth
again
.
There
is
indeed
no
mention
made
of
his
coming
to
his
father
till
chap.
35.
27.
And
Jacob
came
unto
Mamre
unto
his
father
,
&c.
But
the
story
of
the
slaughter
of
the
Shechemites
,
related
in
the
34.
chap.
was
so
long
after
Jacobs
coming
into
the
Land
of
Canaan
,
to
wit
,
when
his
sonnes
were
grown
lusty
and
strong
men
,
who
were
very
young
at
their
coming
into
Canaan
,
that
it
cannot
be
thought
that
Jacob
in
all
that
time
went
not
home
to
his
fathers
house
.
Vers.
19.
And
he
bought
a
parcell
of
a
field
,
&c.
]
This
was
that
portion
of
land
which
Jacob
when
he
lay
upon
his
deathbed
in
Egypt
gave
unto
his
sonne
Joseph
,
Gen.
48.
22.
Moreover
I
have
given
thee
one
portion
above
thy
brethren
:
for
that
was
near
unto
Shechem
,
Josh.
24.
32.
And
the
bones
of
Joseph
,
which
the
children
of
Israel
brought
up
out
of
Egypt
,
buried
they
in
Shechem
,
in
a
parcel
of
ground
which
Jacob
bought
of
the
sonnes
of
Hamor
the
father
of
Shechem
,
&c.
and
consequently
it
was
here
that
Christ
had
a
conference
with
the
woman
of
Samaria
,
and
converted
her
and
her
neighbours
:
for
Shechem
it
is
that
is
there
called
Sychar
,
a
city
of
Samaria
,
John
4.
5.
CHAP.
XXXIV
.
Vers.
1.
ANd
Dinah
the
daughter
of
Leah
,
&c.
]
This
must
needs
be
ten
years
at
least
since
their
coming
from
Laban
,
else
Dinah
could
not
be
sixteen
years
old
.
Vers.
5.
And
Jacob
held
his
peace
untill
they
were
come
.
]
Not
having
any
into
whose
bosome
he
might
so
fitly
poure
out
his
complaint
for
the
ravishing
of
his
daughter
,
or
whose
counsel
he
might
seek
.
Vers.
7.
And
the
sonnes
of
Jacob
came
out
of
the
field
,
&c.
]
By
the
computation
of
most
Expositours
,
Reuben
was
now
about
two
and
twenty
years
old
,
Simeon
one
and
twenty
,
Levi
twenty
,
and
Judah
nineteen
.
And
they
were
wroth
,
because
he
had
wrought
folly
in
Israel
.
]
The
disgrace
of
the
Church
was
the
chief
ground
of
their
anger
.
Vers.
13.
And
the
sonnes
of
Jacob
answered
Shechem
,
&c.
]
Though
there
be
mention
made
of
Jacob
,
the
father
of
Dinah
,
in
Hamors
treaty
with
Jacobs
sonnes
,
concerning
Shechems
marriage
with
Dinah
,
vers.
11.
And
Shechem
said
unto
her
father
,
&c.
yet
it
is
altogether
improbable
that
Jacob
knew
any
thing
of
this
proposition
which
his
sonnes
made
,
that
if
the
Shechemites
would
be
all
circumcised
then
they
would
consent
to
this
match
:
for
is
it
likely
that
he
would
consent
to
such
an
horrible
profanation
of
the
Sacrament
of
Circumcision
,
the
seal
of
Gods
covenant
?
this
they
propounded
apart
by
themselves
,
not
intending
what
they
said
,
but
plotting
their
destruction
,
which
to
do
they
thought
they
had
good
reason
:
and
therefore
it
is
said
that
they
answered
them
deceitfully
,
because
he
had
defiled
Dinah
their
sister
.
Vers.
19.
And
he
was
more
honourable
then
all
the
house
of
his
father
.
]
The
great
esteem
he
had
amongst
the
people
is
here
mentioned
as
one
ground
of
his
prevailing
so
farre
with
them
in
so
strange
a
request
.
Vers.
23.
Shall
not
their
cattell
,
&c.
be
ours
.
]
That
is
,
by
having
commerce
with
them
,
by
making
marriages
with
them
,
by
receiving
them
in
to
be
as
one
people
with
us
.
Vers.
25.
And
it
came
to
passe
on
the
third
day
,
when
they
were
sore
.
]
The
third
day
is
counted
the
criticall
day
by
Physicians
,
when
wounds
are
oft
at
the
worst
,
most
painfull
,
&c.
and
therefore
then
they
chose
to
make
this
massacre
in
the
city
,
as
it
is
here
said
,
that
then
two
of
the
sonnes
of
Jacob
,
Simeon
and
Levi
,
Dinahs
br●thr●n
took
each
man
his
sword
,
&c.
whether
any
of
their
servants
joyned
with
them
,
as
some
think
,
we
need
not
enquire
;
since
it
is
probable
enough
that
Simeon
and
Levi
might
do
it
alone
,
there
not
being
a
man
able
to
stirre
in
the
city
.
But
that
the
other
sonnes
of
Jacob
joyned
not
with
them
in
this
fact
,
is
plain
,
1.
by
these
expresse
words
,
two
of
the
sonnes
of
Jacob
;
2.
because
the
boldnesse
of
the
fact
is
noted
as
observable
,
they
came
upon
the
city
boldly
;
3.
because
the
other
are
said
to
come
in
to
the
spoil
,
which
implies
that
in
the
former
act
they
had
no
hand
;
4.
because
they
onely
are
mentioned
,
Gen.
49.
5.
Sim●on
and
Levi
are
brethren
,
instruments
of
cruelty
are
in
their
habitations
.
Being
the
brethren
of
Dinah
not
onely
by
the
father
,
but
by
the
mother
,
they
were
the
more
sensible
of
her
dishonour
,
and
ready
to
revenge
it
;
yea
and
perhaps
they
might
be
stirred
up
and
encouraged
to
do
it
by
their
mother
Leah
.
Vers.
30.
And
Jacob
said
to
Simeon
and
Levi
,
&c.
]
Though
Jacobs
charging
his
sonnes
with
the
offense
they
had
given
to
the
inhabitants
of
the
land
,
and
the
danger
which
thereby
they
h●d
brought
both
upon
him
and
all
his
family
,
be
onely
here
expressed
,
Ye
have
troubled
me
,
to
make
me
to
stink
amongst
the
inhabitants
of
the
land
,
(
and
that
to
make
way
to
the
story
of
his
removing
to
Bethel
,
which
follows
in
the
next
chapter
)
yet
there
is
no
question
to
be
made
but
that
he
did
also
charge
upon
them
the
grievousnesse
of
the
sin
they
had
committed
against
God
,
as
he
did
again
at
his
death
,
Gen.
49.
5
,
6
,
7.
Simeon
and
Levi
are
brethren
,
instruments
of
cruelty
are
in
their
habitations
.
O
my
soul
come
not
thou
into
their
secret
;
unto
their
assembly
,
mine
honour
,
be
not
thou
united
:
for
in
their
anger
they
slew
a
man
,
and
in
their
self-will
they
digged
down
a
wall
.
Cursed
be
their
anger
,
for
it
was
fierce
;
and
their
wrath
,
for
it
was
cruel
,
&c.
What
shall
we
then
think
of
the
book
of
Judeth
,
but
that
it
is
Apocryphall
,
wherein
by
Judeth
this
fact
of
Simeons
is
so
highly
extolled
,
Judeth
9.
2.
O
Lord
God
of
my
father
Simeon
,
to
whom
thou
gavest
a
sword
to
take
vengeance
of
the
strangers
,
who
loosened
the
girdle
of
a
maid
to
defile
her
,
&c.
CHAP.
XXXV
.
Vers.
1.
ANd
God
said
,
Arise
,
go
up
to
Bethel
.
]
Bethel
was
distant
from
Shechem
Southward
about
thirty
English
miles
.
Now
Jacob
being
at
this
time
perplexed
with
fear
because
of
that
which
his
sonnes
had
done
to
the
Shechemites
,
and
perhaps
advising
with
himself
about
removing
to
some
other
place
,
the
Lord
appeared
to
him
,
and
appointed
him
to
go
up
to
Bethel
,
and
to
build
there
an
Altar
unto
God
that
appeared
to
him
when
he
fled
from
the
face
of
his
brother
Esau
,
thereby
calling
to
his
remembrance
the
gracious
promises
which
God
had
there
made
to
him
,
and
the
vow
which
he
there
had
made
to
God
,
chap.
28.
22.
And
this
stone
which
I
have
set
for
a
pillar
shall
be
Gods
house
;
and
of
all
that
thou
shalt
give
me
,
I
will
surely
give
the
tenth
unto
thee
.
Vers.
2.
Then
Jacob
said
unto
his
houshold
.
]
That
is
,
not
onely
to
them
of
his
own
proper
house
or
family
,
but
also
to
all
that
were
of
his
retinue
,
that
pitched
their
tents
with
him
,
and
as
appertaining
to
him
,
still
removed
whither
he
removed
;
of
which
there
might
be
a
great
number
,
servants
born
in
the
house
and
bought
with
money
,
Gen.
14.
14.
And
when
Abraham
heard
that
his
brother
was
taken
captive
,
he
armed
his
trained
servants
,
born
in
his
own
house
,
three
hundred
and
eighteen
persons
.
Put
away
the
strange
gods
that
are
amongst
you
.
]
Being
quickened
by
the
danger
he
had
apprehended
,
as
likewise
by
the
Lords
late
appearing
to
him
,
and
enjoyning
him
to
go
to
that
place
which
he
had
formerly
found
so
dreadfull
,
even
as
the
house
of
God
,
and
as
the
gate
of
heaven
,
Gen.
28.
17.
and
where
he
was
to
perform
the
vow
which
he
had
made
,
he
deemed
it
requisite
that
they
should
in
a
speciall
manner
prepare
and
sanctifie
themselves
;
and
of
this
he
informs
them
of
his
family
,
&
wills
them
in
the
first
place
to
put
away
the
strange
or
the
strangers
gods
that
were
amongst
them
,
that
is
,
idoles
which
other
nations
worshipped
,
but
might
not
be
endured
amongst
those
that
worshipped
the
true
God
.
And
hereby
I
conceive
that
he
intended
not
Labans
gods
,
which
Rachel
had
stolen
(
for
it
is
not
likely
that
this
good
Patriarch
did
all
this
while
suffer
his
wives
and
children
either
to
worship
,
or
with
his
knowledge
to
keep
,
strange
Gods
amongst
them
)
but
rather
the
idoles
of
the
Shechemites
,
which
by
his
children
or
servants
might
be
taken
for
the
worth
of
them
,
when
they
spoiled
the
city
,
and
such
idolatrous
and
superstitious
monuments
as
were
brought
forth
of
Mesopotamia
by
those
of
his
retinue
,
whom
he
suspected
to
be
still
too
much
addicted
to
the
superstitions
of
that
countrey
:
and
yet
perhaps
both
those
which
Rachel
had
stolen
,
and
any
other
secretly
kept
amongst
them
,
were
now
brought
in
upon
these
words
of
Jacob.
And
be
clean
,
and
change
your
garments
.
]
It
is
clear
by
this
place
,
that
as
the
Lord
did
enjoyn
the
Patriarchs
many
rites
of
sacrificing
which
were
afterward
more
fully
enjoyned
the
Israelites
by
the
written
Law
,
so
also
he
taught
them
many
of
those
externall
rites
of
purifying
themselves
by
washing
in
water
,
and
changing
of
their
garments
,
of
which
we
reade
expressely
in
the
Law
,
Levit.
15.
13.
And
when
he
that
hath
an
issue
is
cleansed
of
his
issue
,
then
he
shall
number
to
himself
seven
dayes
for
his
cleansing
,
and
wash
his
clothes
,
&c.
and
Numb
.
31.
23.
Every
thing
that
may
abide
the
fire
,
you
shall
make
it
to
go
through
the
fire
,
and
it
shall
be
clean
:
Neverthelesse
it
shall
be
purified
▪
with
the
water
of
separation
;
and
all
that
abideth
not
the
fire
ye
shall
make
to
go
through
the
water
;
which
were
even
in
these
times
as
so
many
shadows
of
the
spirituall
cleansing
of
men
from
all
filthinesse
of
the
flesh
and
spirit
,
that
renewing
by
faith
and
repentance
,
which
God
requires
especially
of
all
those
that
draw
near
to
him
in
the
duties
of
his
worship
.
Vers.
4.
And
all
their
ear-rings
that
were
in
their
ears
.
]
To
wit
,
which
were
Idolatrous
jewells
and
superstitious
monuments
.
Hos.
2.
13.
I
will
visit
upon
her
the
dayes
of
Baalim
,
&c.
wherein
●●e
decked
her self
with
her
ear-rings
and
her
jewells
.
Deut.
7.
25.
The
graven
Images
of
their
Gods
shall
ye
burn
with
fire
;
thou
shalt
not
desire
the
silver
or
gold
that
is
on
them
.
And
Jacob
hid
them
under
the
oaks
,
&c.
]
He
hid
them
from
the
knowledge
of
his
family
,
buried
them
in
the
ground
as
unclean
things
,
under
an
oak
,
where
they
might
not
be
easily
found
again
.
Vers.
7.
And
he
built
there
an
Altar
,
&c.
]
And
so
performed
the
vow
which
he
had
there
formerly
made
unto
the
Lord
,
chap.
28.
20
,
21
,
22.
And
he
called
the
name
of
that
place
Bethel
,
&c.
And
Jacob
vowed
a
vow
,
saying
,
If
God
will
be
with
me
,
and
will
keep
me
in
this
way
that
I
go
,
and
will
give
me
bread
to
eat
,
and
raiment
to
put
on
,
so
that
I
come
again
to
my
fathers
house
in
peace
;
then
shall
the
Lord
be
my
God
,
&
this
stone
which
I
have
set
for
a
pillar
shall
be
Gods
house
;
and
of
all
that
thou
shalt
give
me
I
will
surely
give
the
tenth
unto
thee
.
Vers.
8.
B●t
Deborah
Rebekahs
nurse
died
.
]
This
place
makes
me
without
any
scruple
to
conclude
,
that
though
the
coming
of
Jacob
to
his
father
Isaac
be
not
yet
mentioned
,
he
had
been
there
long
before
this
(
for
who
can
think
that
Jacob
would
be
ten
or
twelve
years
in
Canaan
after
he
was
come
from
Laban
,
with
whom
he
had
served
twenty
years
,
and
never
go
in
all
that
time
to
see
his
aged
father
)
undoubtedly
there
was
continuall
intercourse
betwixt
them
;
and
so
Deborah
being
come
at
this
time
to
Jacob
(
it
may
be
upon
Rebekahs
death
,
or
some
other
occasion
)
there
died
,
and
with
great
mourning
was
buried
.
Vers.
10.
But
Israel
shall
be
thy
name
.
]
God
had
given
him
this
name
before
,
Gen.
32.
28.
And
he
said
,
Thy
name
shall
be
no
more
called
Jacob
but
Israel
:
but
now
the
Lord
confirmed
this
name
to
him
the
second
time
;
as
Jacob
also
,
ver.
15.
confirms
the
name
of
the
place
,
Bethel
.
And
Jacob
called
the
name
of
the
place
where
God
spoke
with
him
,
Bethel
.
Vers.
14.
And
Jacob
set
up
a
pillar
in
the
place
where
he
talked
with
him
.
]
Whether
the
pillar
set
up
here
before
,
Gen.
28.
18.
And
Jacob
rose
up
early
in
the
morning
,
and
took
the
stone
that
he
had
put
for
his
pillow
,
and
set
it
up
for
a
pillar
,
was
defaced
or
overthrown
it
is
uncertain
;
but
this
was
questionlesse
another
pillar
,
as
appears
,
because
it
is
said
to
have
been
set
up
just
in
the
place
where
God
had
this
second
time
appeared
to
him
.
And
he
poured
a
drink-offering
thereon
.
]
See
Gen.
28.
18.
Ver.
18.
But
his
father
called
him
Benjamin
.
]
That
is
,
the
sonne
of
my
right
hand
,
to
wit
,
because
he
should
be
his
beloved
,
tendered
,
and
especially
regarded
,
he
should
be
ever
at
his
right
hand
,
according
to
that
expression
,
Psal.
80.
17.
Let
thy
hand
be
upon
the
man
of
thy
right
hand
;
and
thus
doth
Jacob
as
it
were
correct
the
immoderate
sorrow
of
his
wife
shown
in
the
name
she
had
given
him
Benoni
,
the
sonne
of
my
sorrow
,
&
also
prevents
the
frequent
renewing
of
his
sorrow
by
that
name
which
might
often
have
brought
to
remembrance
the
losse
of
his
dear
wife
.
Vers.
19.
And
Rachel
died
.
]
To
wit
,
immediately
after
she
was
delivered
of
her
child
;
and
thus
she
that
ere
while
in
a
passion
quarrelled
with
her
husband
,
Give
me
children
or
I
die
,
now
died
by
her
bearing
of
children
.
And
was
buried
in
the
way
to
Ephrath
,
which
is
Beth-lehem
.
]
It
hath
both
names
,
Micah
5.
2.
But
thou
Beth-lehem
Ephratah
,
&c.
Vers.
29.
And
Isaac
gave
up
the
ghost
and
died
.
]
This
is
here
set
down
by
way
of
anticipation
:
for
that
which
is
related
in
the
two
following
chapters
fell
out
before
Isaac
died
.
CHAP.
XXXVI
.
Vers.
1.
NOw
these
are
th●
generations
of
Esau
,
&c.
]
This
is
related
to
shew
the
accomplishment
of
that
temporall
blessing
,
wherewith
his
father
blessed
him
,
Gen.
27.
39.
And
Isaac
his
father
answered
and
said
unto
him
,
Behold
,
thy
dwelling
shall
be
the
fatnesse
of
the
earth
,
and
of
the
dew
of
heaven
from
above
,
and
by
thy
sword
shalt
thou
live
,
and
shalt
serve
thy
brother
;
and
it
shall
come
to
passe
when
thou
shalt
have
the
dominion
,
that
thou
shalt
break
his
yoke
from
off
thy
neck
;
as
likewise
of
the
promise
to
Abraham
,
Gen.
22.
17.
In
multiplying
I
will
multiply
thy
seed
as
the
starres
of
the
heaven
,
and
as
the
sand
upon
the
sea
shore
;
and
the
oracle
given
to
Rebekah
,
Gen.
25.
23.
And
the
Lord
said
unto
her
,
Two
nations
are
in
thy
womb
,
and
two
manner
of
people
shall
be
separated
from
thy
bowels
.
Vers.
2.
Adah
the
daughter
of
Elon
,
&c.
]
The
wives
of
Esau
are
here
set
down
by
other
names
then
formerly
.
The
first
is
Adah
,
who
Gen.
26.
34.
is
called
Bashemath
,
and
the
daughter
of
Elon
the
Hittite
,
as
here
also
she
is
said
to
be
.
And
indeed
it
was
usuall
in
those
times
to
have
two
names
:
for
thus
Esau
was
called
Edom
,
and
Jacob
Israel
;
Maachah
daughter
of
Abishalom
1.
King
.
15.
2.
is
called
Michaiah
daughter
of
Uriel
,
2.
Chron.
13.
2.
His
second
wife
here
named
is
Aholibamah
the
daughter
of
Anah
,
the
daughter
of
Zibeon
,
the
Hivite
:
now
this
doubtlesse
is
the
same
who
is
called
Judith
,
Gen.
26.
34.
onely
because
her
father
was
called
both
Anah
and
Beeri
,
here
she
is
said
to
be
the
daughter
of
Anah
,
and
there
,
the
daughter
of
Beeri
;
and
because
this
Anah
,
who
was
also
called
Beeri
,
was
the
sonne
of
Zibeon
,
therefore
Aholibamah
is
said
to
be
not
onely
the
daughter
of
Anah
,
but
also
the
daughter
of
Zibeon
(
because
she
was
his
grandchild
,
namely
Zibeons
)
and
that
to
distinguish
this
Anah
the
father
of
Aholibamah
,
Esaus
wife
,
from
another
Anah
,
mentioned
ver.
20.
who
was
the
brother
of
Zibeon
,
and
so
the
uncle
of
this
Anah
.
Indeed
Anah
or
Beeri
the
father
of
Aholibamah
or
Judith
,
though
here
termed
the
Hivite
,
yet
is
said
to
be
a
Hittite
,
chap.
26.
34.
but
this
is
because
the
Hivites
comprehended
also
the
Hittites
,
as
the
Brittains
the
English
and
Welch
.
Vers.
3.
And
Bashemath
.
]
This
was
Esaus
third
wife
,
called
Machalath
Gen.
28.
9.
Vers.
6.
And
Esau
took
his
wives
and
his
sonnes
,
&c.
]
Esau
dwelt
in
Seir
whilest
Jacob
was
in
Mesopotamia
,
chap.
32.
being
removed
thither
,
as
may
well
be
thought
,
either
upon
some
displeasure
,
or
for
that
he
was
allyed
by
marriage
to
the
Hivites
,
vers.
2.
Esau
took
his
wives
of
the
daughters
of
Canaan
,
Aholibamah
the
daughter
of
Anah
,
the
daughter
of
Zibeon
the
Hivite
:
but
this
cannot
be
meant
of
that
removall
;
for
now
he
goes
from
the
face
of
his
brother
Jacob
,
and
that
vers.
7.
because
their
riches
were
more
then
that
they
might
dwell
together
:
Questionlesse
therefore
after
Jacobs
return
from
Mesopotamia
,
Esau
,
not
yet
having
removed
his
goods
,
&c.
from
Canaan
,
nor
fully
accomplished
his
designes
in
Seir
,
returned
also
to
his
father
;
but
after
Isaac
was
dead
and
buried
,
partly
because
(
as
it
fared
once
with
Abraham
and
Lot
)
the
place
where
they
dwelt
was
too
strait
for
him
and
his
brother
,
both
being
now
grown
exceeding
rich
;
and
partly
because
,
no
doubt
,
he
had
already
hope
to
get
the
possession
of
the
land
of
Seir
,
he
removes
thither
again
with
all
that
he
had
,
God
in
his
providence
thus
disposing
it
,
that
he
should
thus
leave
Jacob
as
it
were
in
the
possession
of
Canaan
,
which
was
appointed
for
his
posterity
.
Vers.
12.
And
Timna
was
concubine
to
Eliphaz
Esaus
sonne
.
]
She
was
sister
to
Lotan
,
the
sonne
of
Seir
,
vers.
22.
And
Lotans
sister
was
Timma
.
Thus
not
onely
Esau
,
but
Eliphaz
his
sonne
,
matching
into
the
stock
of
the
Chorites
,
by
this
occasion
they
thrust
in
themselves
into
the
government
of
Mount
Seir
(
Deut
2.
12.
As
he
did
to
the
children
of
Esau
which
dwelt
in
Seir
,
when
he
destroyed
the
Horims
from
before
them
,
and
they
succeeded
them
,
and
dwelt
in
their
stead
,
&c.
)
and
so
he
got
his
living
by
his
sword
,
Gen.
27.
40.
By
thy
sword
shalt
thou
live
,
&c.
Vers.
18.
Duke
Korah
.
]
This
is
not
the
same
Korah
mentioned
before
,
vers.
16.
Vers.
20.
Seir
the
Horite
.
]
The
Horite
and
Hivite
seem
to
have
been
all
one
:
for
Anah
elsewhere
called
a
Hivite
cometh
of
this
race
.
Vers.
24.
This
was
that
Anah
that
found
the
mules
in
the
wildernesse
,
as
he
fed
the
asses
of
Zibeon
his
father
.
]
Interpreters
are
of
very
different
judgements
concerning
the
word
in
the
originall
here
translated
the
Mules
;
but
taking
it
as
it
is
in
our
translation
,
that
which
is
noted
here
concerning
this
Anah
must
needs
be
this
,
That
as
he
kept
the
asses
of
his
father
Zibeon
in
the
wildernesse
,
by
putting
he-asses
amongst
certain
mares
that
they
might
cover
them
,
these
mares
brought
forth
those
creatures
which
we
call
Mules
,
a
kind
of
beasts
that
never
breed
themselves
,
but
are
onely
begotten
of
mares
and
he-asses
,
and
so
he
is
said
here
to
have
been
the
first
,
at
least
in
those
parts
,
that
found
out
Mules
.
And
this
I
conceive
is
noted
concerning
Anah
,
because
he
was
Esaus
father
in
law
,
vers.
2.
the
father
of
Aholibamah
,
and
perhaps
also
did
advance
his
estate
by
finding
out
these
mules
,
which
became
by
degrees
to
be
much
esteemed
by
the
inhabitants
of
those
countreys
.
Vers.
31.
And
these
are
the
kings
that
reigned
in
the
land
of
Edom
&c.
]
This
is
added
to
shew
the
accomplishment
of
Gods
promise
to
Abraham
.
Gen.
17.
16.
Yea
I
will
blesse
her
,
and
she
shall
be
a
mother
of
nations
:
Kings
of
people
shall
be
of
her
.
CHAP.
XXXVII
.
Vers.
2.
JOseph
being
seventeen
years
old
,
&c.
]
Hereby
it
appears
that
these
things
were
done
before
Isaacs
death
.
Joseph
was
thirty
years
old
when
he
stood
before
Pharaoh
,
chap.
41.
46.
and
then
was
Jacob
121
years
old
(
for
nine
years
after
,
when
the
seven
years
of
plenty
were
spent
,
and
two
of
the
famine
,
he
was
but
130
)
therefore
Jacob
was
but
108
now
when
Joseph
was
17
,
and
Isaac
but
168
(
for
he
was
but
60
years
older
then
Jacob.
Gen.
25.
26.
And
after
that
came
his
brother
out
,
and
his
hand
took
hold
on
Esaus
heel
,
and
his
name
was
called
Jacob
:
and
Isaac
was
60
years
old
when
she
bare
them
)
whereas
he
lived
180
years
,
chap.
35.
28.
a
little
after
the
time
that
Joseph
stood
before
Pharaoh
.
And
the
lad
was
with
the
sonnes
of
Bilhah
and
Zilpah
:
]
As
there
was
alwayes
great
emulation
between
Rachel
and
Leah
,
so
it
was
likely
enough
to
be
continued
amongst
their
children
:
and
therefore
it
is
very
probable
that
Jacob
did
purposely
place
Joseph
amongst
the
sonnes
of
the
handmaids
,
rather
then
amongst
the
sonnes
of
Leah
,
that
he
might
be
trained
up
in
the
knowledge
and
skill
of
ordering
his
cattle
,
amongst
those
that
were
not
so
likely
to
maligne
him
,
and
that
the
rather
also
because
he
might
well
hope
that
Bilhah
(
who
was
Rachels
handmaid
)
and
her
sonnes
would
even
for
Rachels
sake
be
the
more
tender
over
Joseph
.
And
Joseph
brought
unto
his
father
their
evil
report
.
]
That
is
,
Joseph
returned
to
his
father
their
evil
words
and
deeds
;
and
principally
I
conceive
it
is
meant
of
their
evil
dealing
with
him
,
though
other
their
evil
carriage
be
not
excluded
,
because
that
which
follows
in
the
next
verses
seems
to
be
added
,
to
shew
the
reason
of
this
evil
,
whereof
Joseph
accused
them
,
to
wit
,
that
because
of
Jacobs
singular
love
to
Joseph
,
his
brethren
hated
him
,
and
would
not
speak
peaceably
unto
him
.
Vers.
5.
And
Joseph
dreamed
a
dream
,
and
told
it
his
brethren
.
]
To
wit
,
not
out
of
a
vain-glorious
boasting
,
but
out
of
youthfull
simplicitie
,
and
because
himself
wondred
at
it
:
yet
withall
doubtlesse
there
was
a
speciall
providence
of
God
in
causing
him
thus
to
reveal
his
dreams
,
that
by
this
prediction
of
his
future
exaltation
,
his
father
and
brethren
might
the
more
plainly
see
when
it
came
to
passe
that
it
was
of
God
.
Vers.
6.
Behold
we
were
binding
sheaves
in
the
field
,
&c.
]
This
dream
,
concerning
their
sheaves
of
corn
,
was
the
fitter
to
represent
their
bowing
down
before
Joseph
;
because
it
was
for
corn
that
they
afterwards
went
down
into
Egypt
and
sued
to
Joseph
,
when
they
did
(
as
was
now
foretold
)
in
so
submissive
a
manner
yield
obeisance
unto
him
.
Vers.
10.
And
his
father
rebuked
him
.
]
Not
knowing
that
these
dreams
were
of
God
,
to
foreshow
what
should
befall
Joseph
;
and
being
carried
away
at
first
with
a
sudden
fear
lest
they
proceeded
from
his
own
ambitious
thoughts
,
and
should
stirre
up
the
envy
of
his
brethren
against
him
,
he
gives
him
a
gentle
reproof
,
both
to
prevent
the
exalting
of
Josephs
mind
,
and
that
his
brethren
might
not
imagine
,
to
the
increase
of
their
envy
,
that
he
had
any
thought
of
preferring
Joseph
before
them
:
though
afterward
when
he
came
to
consider
with
himself
that
he
had
two
dreams
tending
both
to
signifie
the
same
thing
,
and
withall
bethought
himself
what
excellent
gifts
of
mind
God
had
bestowed
on
him
,
he
began
to
think
that
there
might
be
somewhat
in
it
more
then
yet
they
perceived
,
and
so
laid
it
the
more
to
heart
,
as
it
is
said
vers.
12.
His
father
observed
the
saying
.
Shall
I
and
thy
mother
,
&c.
]
The
mother
of
the
family
,
and
so
his
stepmother
,
whether
Leah
,
or
Bilhah
;
for
Rachel
was
now
dead
.
Vers.
13.
Do
not
thy
brethren
feed
the
flock
in
Shechem
,
&c.
]
Shechem
was
,
as
is
generally
held
,
above
16
miles
from
Hebron
,
where
Jacob
now
dwelt
,
the
very
place
where
that
massacre
was
by
his
sonnes
committed
,
Gen.
34.
However
his
sonnes
were
gone
thither
to
feed
their
flock
,
because
happely
the
place
was
ever
since
uninhabited
,
at
least
they
having
been
gone
from
thence
so
many
years
since
were
not
likely
to
be
there
known
;
yet
this
might
make
him
the
more
carefull
to
inquire
of
their
welfare
,
and
though
happely
he
had
of
late
kept
his
Joseph
at
home
,
to
prevent
all
discord
betwixt
him
and
his
brethren
,
yet
now
he
sends
him
to
see
how
they
did
,
because
this
might
also
procure
him
favour
amongst
them
.
All
which
doth
aggravate
the
following
wickednesse
of
Jacobs
sonnes
,
that
did
so
ill
requite
the
love
of
their
caref●ll
father
.
Vers.
15.
And
a
certain
man
found
him
,
&c.
]
All
this
is
thus
particularly
related
,
that
his
pains
in
seeking
them
might
aggravate
their
crueltie
to
him
.
Vers.
21.
And
Ruben
heard
it
,
and
he
delivered
him
out
of
their
hands
,
&c.
]
That
Reuben
did
at
first
disswade
them
earnestly
from
offering
any
violence
,
is
evident
by
his
own
words
to
his
brethren
when
they
were
in
Egypt
,
chap.
42.
22.
Spake
I
not
unto
you
,
saying
,
Do
not
sinne
against
the
child
,
and
ye
would
not
hear
?
But
now
he
delivered
him
by
perswading
them
not
to
kill
him
,
but
to
cast
him
into
a
pit
,
and
there
to
let
him
lye
,
intending
withall
to
draw
him
out
secretly
afterward
,
and
so
to
restore
him
to
his
father
.
Observable
indeed
it
is
that
Reuben
should
do
this
,
who
(
being
Jacobs
eldest
sonne
,
and
that
by
Leah
)
had
most
cause
to
be
jealous
of
,
and
inraged
against
,
the
suspected
superioritie
of
this
sonne
of
Rachel
:
But
herein
was
the
power
of
God
magnified
,
who
made
him
the
instrument
of
delivering
Joseph
that
was
most
unlikely
to
have
done
it
:
and
yet
there
may
be
some
reasons
withall
conceived
,
why
Reuben
above
all
the
rest
should
seek
to
rescue
Joseph
out
of
their
hands
;
for
having
lately
repented
him
of
that
his
foul
incest
,
with
Bilhah
his
fathers
concubine
(
for
we
cannot
think
that
the
Patriarchs
when
they
fell
so
grievously
did
also
runne
on
in
a
state
of
impenitency
)
he
was
doubtlesse
the
more
tender
of
having
any
hand
again
in
such
a
high
degree
of
wickednesse
,
and
was
happely
glad
to
have
so
fair
an
occasion
to
asswage
his
fathers
displeasure
,
conceiving
evil
against
him
for
his
former
sinne
,
and
fearing
lest
this
intended
wickednesse
,
should
it
come
to
his
fathers
knowledge
,
would
be
chiefly
charged
upon
him
,
even
because
of
his
former
offense
.
Vers.
28.
Then
there
passed
by
Midianites
.
]
The
Merchants
to
whom
Joseph
was
sold
are
in
severall
places
called
sometimes
Ishmaelites
sometimes
Midianites
,
who
yet
were
two
distinct
nations
,
the
one
of
Ishmael
Hagars
sonne
,
the
other
of
Midian
Keturahs
sonne
,
Gen
25.
2.
but
because
they
dwelt
both
in
Arabia
,
it
is
most
likely
that
there
was
in
this
company
of
Merchants
both
Ishmaelites
and
Midianites
,
who
did
traffick
together
,
and
to
that
purpose
were
going
together
into
Egypt
,
and
are
therefore
called
sometimes
Ishmaelites
,
sometimes
Midianites
.
And
they
drew
&
lift
up
Joseph
out
of
the
pit
.
]
Reuben
being
formerly
upon
some
pretence
slipped
away
from
them
,
that
he
might
go
about
some
other
way
,
&
take
Joseph
out
of
the
pit
without
their
knowledge
,
in
his
absence
they
sold
him
to
these
Arabian
Merchants
,
and
chuckerd
themselves
no
doubt
with
thinking
how
farre
they
should
be
now
from
crouching
to
him
,
that
was
himself
made
a
bondslave
.
Doubtlesse
Joseph
did
both
before
when
they
cast
him
into
the
pit
,
and
now
again
,
earnestly
beg
of
them
with
many
tears
that
they
would
not
do
it
,
as
is
evident
by
their
own
confession
,
Gen.
42.
21.
And
they
said
one
to
another
,
We
are
verily
guilty
concerning
our
brother
,
in
that
we
saw
the
anguish
of
his
soul
,
when
he
besought
us
,
and
we
would
not
hear
;
but
malice
had
for
the
present
hardened
their
hearts
.
Vers.
29.
And
he
rent
his
clothes
.
]
As
the
custome
was
in
those
times
,
when
any
grievous
calamitie
or
sorrow
befell
men
,
either
thereby
to
expresse
how
their
hearts
were
broken
and
torn
with
grief
and
anguish
of
spirit
,
or
else
how
little
comfort
they
took
in
any
thing
,
and
how
little
they
cared
what
became
of
them
,
not
minding
those
things
which
were
most
usefull
for
them
.
Vers.
30.
And
he
returned
unto
his
brethren
,
and
said
,
The
child
is
not
.
]
Hereby
meaning
not
onely
that
he
was
not
in
the
pit
,
but
also
that
they
had
slain
him
in
his
absence
,
as
at
first
they
intended
;
for
in
Scripture
those
that
are
dead
are
said
not
to
be
,
Jer.
31.
15.
Rachel
weeping
for
her
children
refused
to
be
comforted
,
because
they
were
not
.
Questionlesse
Reuben
(
for
the
reasons
before
noted
upon
ver.
21.
)
was
seriously
and
heartily
distressed
for
that
they
had
done
;
yet
evident
it
is
on
the
other
side
,
that
when
they
had
told
him
,
that
they
had
onely
sold
him
to
the
Ishmaelites
,
and
had
not
slain
him
,
he
consented
to
conceal
this
their
fact
from
their
father
,
and
to
deceive
him
with
a
forget
tale
,
because
he
should
otherwise
have
stirred
up
the
hatred
of
all
his
brethren
against
him
,
wherein
though
he
cannot
be
excused
from
sinning
greatly
,
yet
he
was
farre
lesse
guilty
then
the
rest
of
his
brethren
.
Vers.
35.
And
all
his
daughters
rose
up
to
comfort
him
.
]
He
might
have
other
daughters
besides
Dinah
,
though
they
be
not
mentioned
:
but
however
,
hereby
may
be
meant
his
sonnes
wives
or
their
daughters
.
But
he
refused
to
be
comforted
.
]
That
is
,
so
farre
did
his
passions
prevail
over
him
that
he
minded
not
what
they
said
to
him
,
but
even
gave
way
to
the
extremitie
of
his
sorrow
;
which
is
noted
as
an
infirmitie
in
this
good
Patriarch
,
but
chiefly
to
aggravate
the
wickednesse
of
his
sonnes
,
who
had
brought
this
sorrow
upon
their
father
,
yea
upon
Isaac
their
aged
grandfather
too
,
for
he
lived
thirteen
years
after
this
,
as
is
before
noted
ver.
1.
and
had
therefore
his
share
doubtless●
in
this
sorrow
.
CHAP.
XXXVIII
.
Vers.
1.
ANd
it
came
to
passe
at
that
time
,
&c.
]
It
is
very
hard
to
determine
of
what
time
this
is
meant
,
when
Judah
went
to
his
friend
Hirah
the
Adullamit●
,
that
is
,
that
dwelt
in
Adullam
,
a
city
mentioned
Josh.
19.
35.
and
so
by
his
means
married
the
daughter
of
Shuah
the
Canaanite
;
and
that
because
it
is
evident
that
from
the
time
of
Josephs
being
sold
into
Egypt
unto
the
time
of
Jacobs
going
down
thither
to
him
,
there
were
but
three
and
twenty
years
at
the
most
(
for
he
was
sold
at
seventeen
years
old
,
chap.
37.
1.
Joseph
being
seventeen
years
old
was
feeding
the
flock
,
&c.
from
which
time
till
he
was
exalted
in
Pharaohs
Court
,
there
were
but
thirteen
years
,
chap.
41.
46.
And
Joseph
was
thirtie
years
old
when
he
stood
before
Pharaoh
King
of
Egypt
,
&c.
to
which
if
we
adde
the
seven
plenteous
years
that
were
in
Egypt
after
his
exaltation
,
and
the
two
years
and
upwards
,
that
were
spent
of
the
famine
,
ere
Joseph
sent
for
his
father
and
his
family
,
chap.
45.
6.
For
these
two
years
hath
the
famine
been
in
the
land
,
&c.
this
will
make
up
,
at
the
time
of
his
coming
into
Egypt
,
about
three
and
twenty
years
:
and
yet
it
must
needs
be
yielded
,
that
all
these
things
,
related
in
this
chapter
,
were
done
before
Jacob
removed
out
of
Canaan
into
Egypt
,
and
how
they
could
be
done
within
the
compasse
of
so
few
years
,
it
may
seem
very
questionable
.
Some
Expositours
hold
,
that
these
words
,
And
it
came
to
passe
at
that
time
,
must
be
strictly
taken
,
with
reference
to
that
which
went
before
,
in
the
former
chap●●●
,
●o
wi●
,
that
Judah
did
this
in
that
very
year
or
thereabout
when
Joseph
was
sold
into
Egypt
,
and
that
1.
because
the
words
are
so
expresse
that
,
at
that
time
,
Judah
thus
married
;
neither
can
there
be
any
probable
reason
given
why
the
relation
of
those
things
that
concern
Joseph
should
be
broken
off
to
insert
these
things
concerning
Judah
,
but
onely
this
,
because
presently
upon
the
selling
of
Joseph
Judah
made
this
marriage
with
the
daughter
of
Shuah
;
2.
Because
till
Joseph
was
sold
into
Egypt
,
Judah
dwelt
amongst
his
brethren
,
and
therefore
,
as
is
likely
,
it
was
after
this
that
he
went
aside
and
matched
himself
with
the
daughter
of
Shuah
the
Canaanite
:
And
that
all
these
things
here
related
,
concerning
Judah
and
his
children
,
might
well
be
within
the
compasse
of
three
and
twenty
years
,
they
shew
thus
,
to
wit
,
1.
That
Judah
might
marry
and
have
his
three
sonnes
,
Er
,
Onan
,
and
Shelah
by
his
wife
,
the
daughter
of
Shuah
,
in
the
first
three
years
after
Joseph
was
sold
into
Egypt
;
2.
That
Er
might
be
marriedto
Tamar
when
he
was
sixteen
years
old
,
&
Onan
also
the
following
year
,
which
was
towards
the
latter
end
of
the
seven
plenteous
years
in
Egypt
,
about
eighteen
years
after
Joseph
was
sold
thither
;
and
3.
That
in
the
five
following
years
Tamar
might
by
Judah
,
as
is
here
related
,
conceive
with
child
,
and
bring
forth
Pharez
and
Zarah
,
a
little
before
their
going
into
Egypt
.
And
whereas
it
may
be
objected
that
Pharez
had
two
sonnes
,
Hezron
,
and
Hamul
,
when
Jacob
went
down
into
Egypt
,
Gen.
46.
12.
The
sonnes
of
Pharez
were
Hezron
and
Hamul
:
to
this
they
answer
,
That
Hezron
and
Hamul
are
there
reckoned
amongst
those
that
went
down
with
Jacob
into
Egypt
,
not
because
they
were
then
born
,
but
because
they
were
of
Jacobs
family
in
Egypt
,
whilest
Jacob
was
yet
living
:
Thus
,
I
say
,
some
Expositours
understand
this
place
,
that
Judah
married
this
Canaanites
daughter
(
contrary
no
doubt
to
his
father
Jacobs
mind
,
who
was
himself
strictly
forbidden
to
marry
amongst
them
by
Isaac
)
that
very
year
that
Joseph
was
sold
into
Egypt
.
But
2.
because
Hezron
and
Hamul
are
so
expresly
reckoned
amongst
those
that
went
down
with
Jacob
into
Egypt
,
Gen
46.
12.
therefore
many
Expositours
,
yea
the
most
,
conceive
that
these
words
,
And
it
came
to
passe
at
that
time
,
must
not
be
taken
strictly
,
that
Judah
married
thus
at
that
time
,
when
Joseph
was
sold
into
Egypt
;
but
that
it
was
done
about
that
time
,
that
is
,
say
they
,
at
Jacobs
first
coming
into
the
land
of
Canaan
,
when
he
left
his
uncle
Laban
:
and
the
ground
of
this
their
opinion
is
this
,
because
Jacobs
coming
from
Laban
(
which
was
when
Joseph
was
six
years
old
,
as
is
evident
if
we
compare
Gen.
30.
25.
And
it
came
to
passe
when
Rachel
had
born
Joseph
,
that
Jacob
said
unto
Laban
,
Send
me
away
,
&c.
give
me
my
wives
and
my
children
for
whom
I
have
served
thee
,
and
let
me
go
,
&c.
with
Gen.
31.
40.
Thus
have
I
been
twenty
years
in
thy
house
:
I
served
thee
fourteen
years
for
thy
two
daughters
,
and
six
years
for
thy
cattel
,
&c.
)
was
but
eleven
years
before
Joseph
was
sold
into
Egypt
,
&
consequently
not
above
foure
&
thirty
years
at
the
most
ere
Jacob
went
down
thither
to
Joseph
;
all
which
time
will
be
strait
enough
,
if
not
too
little
,
for
all
these
things
to
be
done
in
that
are
here
related
,
and
for
the
birth
of
Ezron
and
Hamul
,
the
sonnes
of
Pharez
,
who
are
reckoned
amongst
those
that
went
down
with
Jacob
into
Egypt
:
for
though
Judah
married
the
daughter
of
Shuah
about
two
years
after
their
coming
into
Canaan
(
and
yet
was
he
then
but
thirteen
years
old
,
as
being
at
the
utmost
but
five
y●ars
older
then
Joseph
)
and
had
by
her
Er
,
Onan
,
and
Shelah
,
in
the
three
next
years
after
his
marriage
;
and
though
he
then
married
Er
,
his
eldest
sonne
,
to
Tamar
,
when
he
was
also
but
thirteen
years
old
,
which
was
sixteen
years
after
their
coming
into
Canaan
,
three
years
at
least
after
Joseph
was
sold
into
Egypt
,
to
this
if
you
adde
but
three
years
for
the
death
of
Er
,
the
marriage
and
death
of
Onan
,
the
going
home
of
Tamar
to
her
fathers
house
,
Judahs
incest
with
her
▪
and
the
conception
and
birth
of
her
two
twinnes
Pharez
and
Zarah
,
the
fruit
of
that
incest
,
and
then
fifteen
years
more
ere
Pharez
could
be
marriageable
,
and
have
those
his
two
sonnes
Hezron
and
Hamul
,
who
are
numbred
amongst
those
that
went
down
with
Jacob
into
Egypt
,
this
will
make
the
whole
number
of
foure
and
thirty
years
from
Jacobs
coming
into
Canaan
till
his
removing
into
Egypt
.
And
so
they
conclude
,
that
doubtlesse
the
time
here
spoken
of
,
when
Judah
married
this
Canaanites
daughter
,
was
within
a
while
after
their
coming
into
Canaan
:
And
indeed
neither
of
these
Expositours
do
suppose
any
thing
impossible
;
yet
the
first
may
seem
most
probable
,
because
it
were
very
strange
if
Judah
and
his
sonnes
Er
and
Pharez
should
all
marry
at
twelve
or
thirteen
years
of
ag●
.
Vers.
7.
And
the
Lord
slew
him
.
]
The
like
also
is
said
of
Onan
his
younger
brother
,
vers.
10.
and
the
meaning
in
both
places
is
,
that
they
died
not
an
ordinary
,
naturall
death
,
but
that
they
were
taken
away
in
an
extraordinary
manner
,
by
some
remarkable
judgement
,
whereby
it
was
manifest
unto
others
that
they
were
cut
off
by
the
revenging
hand
of
God
for
their
notorious
wickednesse
.
And
this
was
the
fruit
of
Judahs
marriage
with
a
daughter
of
that
accursed
nation
of
the
Canaanites
,
that
were
in
time
to
come
to
be
rooted
out
,
that
the
Israelites
might
dwell
in
their
room
;
his
children
that
he
had
by
her
proved
sonnes
of
Belial
,
and
were
destroyed
by
the
just
judgement
of
God
upon
them
.
Vers.
8.
Go
in
unto
thy
brothers
wife
,
&c.
]
By
this
it
appears
that
God
had
given
this
in
charge
to
the
Patriarchs
(
as
many
other
things
)
which
was
afterward
established
by
the
written
Law
,
Deut.
25.
5.
If
brethren
dwell
together
,
and
one
of
them
die
,
and
have
no
child
,
the
wife
of
the
dead
shall
not
marry
without
unto
a
stranger
;
her
husbands
brother
shall
go
in
unto
her
,
and
take
her
to
him
for
wife
,
and
perform
the
duty
of
an
husbands
brother
unto
her
.
Vers.
11.
Remain
a
widow
in
thy
fathers
house
till
Shelah
my
sonne
be
grown
.
]
It
is
evident
that
in
these
words
Judah
thought
to
assure
Tamar
,
that
assoon
as
his
sonne
Shelah
was
marriageable
,
he
also
should
take
her
to
wife
,
and
raise
up
feed
to
his
deceased
brethren
:
but
withall
it
is
most
probable
,
that
he
meant
nothing
lesse
,
but
onely
intended
to
put
her
off
,
and
that
as
suspecting
that
she
had
some
way
been
the
occasion
of
the
death
of
his
other
two
sonnes
,
as
the
words
following
do
import
,
For
he
said
,
(
to
wit
,
within
himself
)
Lest
peradventure
he
die
also
,
as
his
brethren
did
.
And
indeed
,
why
●lse
did
he
send
her
home
to
her
father
?
she
might
have
stayed
awhile
unmarried
with
him
;
and
when
Shelah
was
grown
,
we
see
Judah
minded
not
the
performance
of
his
promise
,
as
is
noted
vers.
14.
yea
his
own
confession
makes
it
manifest
,
vers.
26.
where
he
accuseth
himself
of
doing
her
wrong
,
She
hath
been
more
righteous
then
I
,
because
that
I
gave
her
not
to
Shelah
my
sonne
.
Vers.
12.
Judah
was
comforted
and
went
up
to
his
sheep-shearers
to
Timnath
.
]
A
city
in
the
Philistines
countrey
,
which
also
befell
Judahs
children
for
a
possession
,
Josh.
15.
20
▪
57.
This
is
the
inheritance
of
the
tribe
of
Judah
,
&c.
Cain
,
Gibea
,
and
Timnath
.
Vers.
14.
And
sate
in
an
open
place
.
]
Such
open
places
harlots
used
,
Ezech.
16.
25.
Thou
hast
built
thy
high
places
at
every
head
of
the
way
.
Jer.
3.
2.
Lift
up
thine
eyes
unto
the
high
places
,
and
see
where
thou
hast
not
been
lien
with
.
Prov.
9.
12.
For
she
sitteth
at
the
doore
of
her
house
,
on
a
seat
in
the
high
places
of
the
street
.
Vers.
15.
When
Judah
saw
her
,
he
thought
her
to
be
an
harlot
,
because
she
had
covered
her
face
.
]
The
meaning
is
not
,
that
he
judged
her
to
be
an
harlot
because
she
had
covered
her
face
(
for
this
was
a
signe
of
modestie
,
rather
then
of
whorish
impudency
,
Gen.
24.
65.
Rebekah
took
a
veil
and
covered
her self
,
when
she
saw
Isaac
coming
towards
her
)
but
that
seeing
her
set
in
such
a
manner
,
in
an
open
place
,
as
harlots
used
to
do
,
and
doubtlesse
in
the
dresse
and
attire
of
such
light
women
,
he
imagined
she
was
an
harlot
;
and
these
words
,
because
she
had
covered
her
face
,
are
added
to
intimate
what
it
was
that
made
him
thus
to
mistake
,
being
she
was
his
daughter
in
law
,
to
wit
,
because
she
was
veiled
,
and
so
her
face
being
hidden
he
could
not
know
her
.
Vers.
16.
And
she
said
,
What
wilt
thou
give
me
?
]
This
she
said
,
both
as
following
the
custome
of
harlots
,
Ezek.
16.
33.
They
give
gifts
to
all
whores
;
and
also
especially
that
she
might
have
somewhat
to
witnesse
by
whom
she
had
conceived
,
if
she
proved
to
be
with
child
.
It
may
seem
somewhat
strange
,
that
when
she
began
to
speak
to
him
he
should
not
know
her
by
her
voice
:
but
for
this
we
must
consider
,
1.
that
if
she
spake
with
a
low
and
soft
voice
,
under
a
pretence
of
secrecy
,
in
that
case
a
known
voice
may
be
easily
mistaken
;
2.
that
much
art
may
be
used
by
a
subtile
woman
in
changing
the
ordinary
tone
of
her
voice
and
speech
;
3.
that
Judah
having
now
his
lust
inflamed
,
and
being
carried
away
with
a
violent
passion
,
might
easily
be
so
farre
blinded
and
transported
as
not
to
discern
a
fraud
of
this
nature
,
which
he
had
no
cause
in
the
world
to
imagine
or
suspect
.
Vers.
24.
And
Judah
said
,
Bring
her
forth
,
and
let
her
be
burnt
.
]
By
the
law
of
God
afterwards
given
,
to
defile
a
betrothed
woman
(
which
was
here
Tamars
case
,
in
regard
she
was
promised
to
Shelah
,
and
by
the
law
he
was
to
marry
her
)
was
adultery
,
and
as
adultery
to
be
punished
with
death
.
Deut
22.
23
,
24.
If
a
Damsel
that
is
a
virgin
be
betrothed
unto
her
husband
,
and
a
man
find
her
in
the
citie
,
and
lie
with
her
;
then
ye
shall
bring
them
both
out
unto
the
gate
of
that
citie
,
and
ye
shall
stone
them
with
stones
that
they
die
:
And
it
seems
such
was
the
law
and
custome
of
these
times
,
yea
though
they
were
widows
;
onely
,
as
by
that
law
,
they
were
to
be
stoned
,
so
by
the
law
in
these
times
and
places
they
were
to
be
burned
:
which
Judah
was
very
forward
to
presse
against
Tamar
,
out
of
a
desire
to
b●
rid
of
her
,
that
he
might
be
no
longer
in
danger
of
her
being
married
to
his
sonne
Shelah
:
yea
,
so
farre
was
he
transported
with
his
passion
herein
,
that
he
would
have
burnt
(
which
was
against
the
light
of
nature
)
both
her
and
the
fruit
that
was
conceived
in
her
womb
.
Concerning
Judahs
power
of
pronouncing
such
a
sentence
against
her
,
the
judgement
of
Expositours
differs
much
.
1.
Some
conceive
,
that
at
this
time
in
those
countreys
there
was
not
that
exact
form
of
a
Commonweal
established
amongst
them
,
as
was
afterwards
in
processe
of
time
,
nor
such
a
strict
legall
way
in
judiciall
proceedings
,
but
that
every
one
that
was
the
head
of
a
family
had
in
his
own
family
power
of
life
and
death
;
and
so
Judah
did
indeed
pronounce
sentence
of
death
against
Tamar
,
who
belonged
to
his
family
:
which
indeed
may
seem
the
more
probable
,
because
when
,
being
brought
forth
,
she
had
discovered
by
whom
she
was
with
child
,
there
was
no
further
proceeding
against
her
,
which
shows
the
judgement
was
much
in
his
power
.
Nor
is
that
argument
of
any
great
strength
that
is
brought
against
this
,
to
wit
,
that
she
dwelt
now
with
her
own
father
,
over
whom
Judah
could
have
no
such
power
to
fetch
her
thence
,
and
punish
her
as
he
pleased
;
since
she
might
be
fetched
to
Judah
under
some
other
pretence
,
and
then
he
might
proceed
against
her
.
But
2.
others
conceive
that
Judah
had
no
such
power
to
pronounce
sentence
against
her
,
but
onely
made
known
his
will
to
have
a
strict
course
taken
against
her
;
Bring
her
forth
,
saith
he
,
and
let
her
be
burnt
,
that
is
,
let
her
be
carried
before
the
magistrate
,
and
be
punished
with
burning
according
to
the
law
of
the
countrey
.
And
this
indeed
is
the
common
opinion
of
the
most
Expositours
.
Vers.
25.
When
she
was
brought
forth
she
sent
to
her
father
in
law
,
&c.
]
This
she
did
being
apprehended
,
or
brought
forth
to
tryall
,
either
to
stay
his
proceedings
against
her
,
if
Judah
were
to
be
her
judge
;
or
at
least
some
way
to
smother
it
,
before
it
came
to
a
publick
hearing
.
Vers.
26.
She
hath
been
more
righteous
then
I.
]
That
is
,
my
fault
was
greater
then
hers
,
I
did
it
of
mere
lust
,
she
as
provoked
by
my
injustice
,
because
I
gave
her
not
to
Shelah
my
sonne
,
and
so
I
was
also
the
occasion
of
her
sinne
.
Vers.
28.
When
she
travelled
,
the
one
put
out
his
hand
.
]
This
shows
that
her
labour
was
most
hard
and
dangerous
,
the
child
coming
not
according
to
the
ordinary
course
of
nature
,
the
Lord
therein
correcting
both
Tamar
and
Judah
for
their
sinne
.
And
the
midwife
took
and
bound
upon
his
hand
a
scarlet
threed
.
]
As
perswading
her self
that
she
would
have
twins
,
and
that
this
would
be
the
first
born
,
she
ties
a
scarlet
thred
upon
his
wrest
,
that
might
be
a
mark
to
know
him
from
the
other
,
a
mark
that
to
him
belonged
the
primogeniture
honour
:
but
herein
she
was
deceived
,
for
this
child
,
who
was
afterwards
called
Zarah
,
drew
back
his
hand
,
vers.
29.
and
then
the
other
came
forth
and
was
born
first
,
called
thereupon
Pharez
,
who
was
to
be
the
stock
out
of
whom
should
come
the
promised
seed
;
and
therefore
(
as
an
obscure
testimonie
thereof
)
contrary
to
the
ordinary
course
of
nature
he
brake
out
first
.
Vers.
29.
This
breach
be
upon
thee
.
]
That
is
,
the
breach
is
thine
thou
hast
made
it
,
and
shalt
carry
the
name
of
it
upon
thee
:
for
Pharez
in
the
originall
signifies
a
breach
.
And
indeed
principally
to
shew
the
birth
of
Pharez
,
who
was
one
of
Christs
progenitours
,
were
all
these
things
here
related
concerning
Judah
,
there
being
nothing
spoken
of
the
marriage
of
the
other
sonnes
of
Jacob
,
except
Joseph
;
and
that
because
hereby
we
may
learn
,
that
it
was
of
mere
grace
,
that
this
family
,
the
fruit
of
incest
,
was
chosen
to
be
the
stock
from
whence
the
Messiah
should
spring
,
and
that
he
will
not
reject
great
sinners
,
that
would
be
the
sonne
of
those
that
were
guilty
of
such
infamous
sinnes
.
CHAP.
XXXIX
.
Vers.
2.
ANd
he
was
in
the
house
of
his
Master
the
Egyptian
.
]
This
is
added
to
shew
,
that
though
Gods
blessing
went
along
with
him
,
yet
still
he
suffered
him
to
be
in
servitude
;
or
else
to
expresse
Josephs
patient
bearing
of
his
affliction
,
that
he
remained
there
,
and
ran
not
away
to
his
father
again
;
or
else
that
whereas
some
servants
are
imployed
in
more
servile
businesses
abroad
,
Joseph
in
regard
of
his
ingenuitie
was
imployed
at
home
in
the
house
.
Vers.
4.
And
Joseph
found
grace
in
his
sight
,
and
he
served
him
,
&c.
This
is
his
first
advancement
,
that
he
is
taken
to
attend
upon
his
masters
person
;
the
next
is
that
he
was
made
his
steward
,
and
had
all
committed
to
his
hands
.
Vers.
6.
And
he
knew
not
ought
he
had
.
]
That
is
,
he
suffered
all
things
to
be
at
Josephs
disposing
,
and
so
was
without
all
care
himself
,
onely
eating
and
drinking
such
things
as
were
provided
for
him
.
Vers.
14.
See
,
he
hath
brought
in
an
Hebrew
to
mock
us
.
]
The
more
to
●xasperate
her
husband
against
Joseph
,
both
here
to
the
servants
,
and
afterward
to
himself
,
ver.
17.
she
layeth
the
blame
of
her
being
so
used
upon
his
folly
,
in
bringing
such
a
one
into
the
house
:
See
,
saith
she
,
showing
his
garment
unto
the
servants
,
he
hath
brought
in
an
Hebrew
unto
us
(
so
she
nameth
him
in
contempt
,
for
the
Hebrews
were
an
abomination
to
the
Egyptians
,
chap.
43.
32
)
to
mock
us
,
that
is
,
by
a
dishonest
attempt
to
dishonour
and
disgrace
us
.
To
make
the
more
shew
of
modestie
,
she
useth
the
most
modest
terms
she
can
devise
,
in
speaking
of
his
pretended
attempt
to
ravish
her
.
Vers.
20.
And
Josephs
master
took
him
,
and
put
him
into
the
prison
.
]
Though
Joseph
questionlesse
pleaded
his
innocency
,
and
made
known
to
his
master
the
truth
of
the
businesse
,
yet
,
having
never
formerly
suspected
his
wife
of
incontinencie
,
no
marvel
it
is
though
he
believed
his
wife
and
not
him
,
and
so
in
his
rage
cast
him
into
prison
:
rather
we
have
cause
to
admire
the
providence
of
God
in
restraining
him
so
farre
,
that
he
did
not
presently
in
his
rage
fall
upon
him
and
kill
him
,
especially
if
we
consider
how
violent
the
rage
of
jealousie
is
,
and
that
he
was
a
heathen
not
awed
with
the
fear
of
God
,
and
might
have
done
what
he
pleased
to
his
servant
.
Vers.
21.
But
the
Lord
was
with
Joseph
,
and
gave
him
favour
in
the
sight
of
the
keeper
of
the
prison
.
]
At
first
he
was
more
hardly
used
,
Psal.
105.
18.
whose
feet
they
hurt
with
fetters
,
he
was
laid
in
iron
;
but
was
by
degrees
(
perhaps
not
altogether
at
last
without
Potiphars
consent
)
allowed
more
libertie
and
kindnesse
.
CHAP.
XL.
Vers.
4.
ANd
the
captain
of
the
guard
charged
Joseph
with
them
.
]
That
is
,
Potiphar
Josephs
master
;
whereby
is
evident
,
that
either
by
finding
just
cause
at
least
to
suspect
that
his
Mistris
had
accused
him
falsly
,
or
by
some
other
means
,
his
wrath
was
asswaged
,
so
that
now
himself
appoints
Joseph
to
this
imployment
.
Vers.
5.
And
they
dreamed
a
dream
both
of
them
,
each
man
according
to
the
interpretation
of
his
dream
.
]
That
is
,
no
vain
dreams
,
but
significant
,
containing
predictions
of
things
which
did
accordingly
come
to
passe
.
Vers.
6.
And
behold
they
were
sad
.
]
So
dreams
and
visions
sent
of
God
use
much
to
affect
men
,
Gen.
41.
8.
Pharaoh
slept
and
dreamed
,
&c.
and
it
came
to
passe
in
the
morning
that
his
spirit
was
troubled
.
Dan.
2.
1.
Nebuchadnezzar
dreamed
dreams
,
wherewith
his
spirit
was
troubled
.
Mat.
27.
19.
For
I
have
suffered
many
things
this
day
in
a
dream
,
&c.
Vers.
8.
And
there
is
no
interpreter
of
it
.
]
That
is
,
being
prisoners
they
could
not
go
to
the
southsayers
,
and
wise
men
of
Egypt
,
as
that
people
was
wont
to
do
,
Gen.
41.
8.
And
it
came
to
passe
in
the
morning
,
that
his
spirit
was
troubled
:
and
he
sent
and
called
for
all
the
Magicians
of
Egypt
,
and
all
the
wise
men
thereof
.
Are
not
interpretations
of
God
?
tell
me
them
,
&c.
]
Joseph
finding
by
the
instinct
of
Gods
spirit
that
he
should
be
able
to
interpret
their
dreams
,
and
having
happely
had
experience
formerly
that
God
had
given
him
this
extraordinary
gift
,
he
bid
them
tell
him
what
their
dreams
were
.
Vers.
15.
For
indeed
I
was
stolen
away
out
of
the
land
of
the
Hebrews
.
]
That
is
,
out
of
the
land
of
Canaan
,
wherein
the
children
of
Abraham
the
Hebrew
dwelt
,
and
to
whom
it
was
to
come
for
an
inheritance
:
thus
he
speaks
by
faith
in
Gods
promises
.
And
observable
it
is
,
that
though
he
made
known
that
he
was
stolen
away
,
yet
he
mentions
not
by
whom
it
was
done
,
as
having
respect
to
the
credit
of
his
brethren
and
fathers
family
.
CHAP.
XLI
.
Vers.
1.
ANd
it
came
to
passe
at
the
end
of
two
full
years
,
that
Pharaoh
dreamed
,
&c.
]
That
is
,
after
he
had
expounded
the
Butlers
&
Bakers
dreams
;
&
thus
was
the
faith
and
patience
of
this
dear
servant
of
God
the
better
tryed
,
that
he
might
be
an
example
unto
others
to
wait
patiently
upon
God
in
long-continuing
afflictions
;
and
withall
he
was
taught
not
to
ascribe
his
deliverance
to
the
favour
of
this
Courtier
,
who
never
minded
him
so
long
a
time
together
,
but
to
the
watchfull
care
and
providence
of
God
over
him
.
Vers.
2.
And
behold
there
came
up
out
of
the
River
seven
well
favoured
kine
,
&c.
]
The
ordinary
means
of
the
fruitfulnesse
or
barrennesse
of
Egypt
was
from
the
overflowing
(
as
it
was
much
or
little
)
of
the
river
Nilus
;
therefore
are
both
the
fat
and
lean
kine
said
to
come
out
of
the
river
:
Neither
could
any
thing
be
fitter
to
represent
the
plenty
or
scarcity
of
a
land
then
were
these
visions
of
kine
and
ears
of
corn
;
because
indeed
corn
and
cattle
are
the
two
principall
things
which
a
land
yields
for
the
use
of
man
,
and
where
these
abound
the
scarcitie
of
other
things
is
but
little
felt
.
Vers.
5.
And
behold
seven
ears
of
corn
upon
one
stalk
,
&c.
]
A
clear
signe
of
incredible
plenty
.
Vers.
8.
Pharaoh
told
them
his
dream
,
but
there
was
none
that
could
interpret
them
unto
Pharaoh
.
]
Thus
God
maketh
the
wisdome
of
the
wise
to
perish
,
Isaiah
29.
14.
For
the
wisdome
of
their
wise
men
shall
perish
.
Vers.
9.
I
do
remember
my
faults
this
day
.
]
It
was
not
doubtlesse
without
a
speciall
providence
,
that
the
chief
Butler
spake
not
to
Pharaoh
concerning
Joseph
till
he
had
made
triall
of
the
Magicians
and
Wise
men
of
Egypt
,
and
could
receive
no
satisfaction
from
them
;
for
this
must
needs
make
Pharaoh
to
prize
Joseph
the
more
,
and
so
it
made
way
to
his
advancement
.
As
for
the
complement
,
wherewith
the
chief
Butler
begins
his
speech
to
Pharaoh
,
it
was
doubtlesse
to
curry
favour
with
his
great
Lord
and
Master
,
lest
the
mention
of
his
imprisonment
,
should
seem
to
be
spoken
out
of
discontent
for
that
which
he
then
suffered
(
as
Kings
are
full
of
jealousies
in
this
kind
)
by
this
humbling
of
himself
Courtier-like
,
I
do
remember
my
faults
,
&c.
he
seeks
to
prevent
all
suspicion
that
might
arise
in
the
Kings
mind
in
this
regard
.
Vers.
16.
God
shall
give
Pharaoh
an
answer
of
peace
.
]
An
expression
of
his
hope
or
desire
,
namely
,
that
his
dream
should
be
a
prediction
of
nothing
but
peace
;
yea
happely
he
might
by
the
spirit
of
God
be
assured
that
the
dream
was
such
as
did
portend
nothing
but
peace
and
prosperitie
to
Pharaoh
and
his
kingdome
.
Vers.
34.
And
take
up
the
fifth
part
of
the
land
of
Egypt
in
the
seven
plenteous
years
.
]
That
this
fifth
part
was
taken
up
for
the
King
,
is
evident
;
because
he
afterwards
sold
it
to
the
people
,
chap.
47.
14.
And
Joseph
gathered
up
all
the
money
that
was
found
in
the
land
of
Egypt
,
and
in
the
land
of
Canaan
,
for
the
corn
which
they
bought
:
but
whether
he
took
it
up
by
way
of
tribute
or
purchase
,
buying
it
of
the
people
,
it
is
not
expressed
;
most
probable
it
is
that
both
means
were
used
,
and
that
this
store
was
gathered
into
the
Kings
granaries
and
storehouses
,
partly
upon
the
Kings
payments
and
ingagements
for
it
,
and
partly
by
advancing
of
his
yearly
tributes
,
which
might
be
the
more
easily
born
by
the
people
,
both
because
of
the
exceeding
plenty
of
those
years
,
wherein
the
remaining
foure
parts
were
more
then
the
whole
encrease
of
other
years
,
and
abundantly
enough
and
to
spare
for
their
own
supply
,
and
because
they
might
know
that
this
provision
was
made
for
the
supply
of
the
countrey
against
a
time
of
scarcitie
which
was
feared
,
or
known
to
be
coming
upon
them
.
Vers.
38.
A
man
in
whom
the
spirit
of
God
is
.
]
This
he
grounds
upon
that
propheticall
gift
of
interpreting
dreams
,
and
foretelling
things
to
come
,
which
by
a
divine
power
was
conferred
upon
him
.
And
observable
it
is
,
that
as
dreams
were
before
the
occasion
of
his
bondage
,
so
dreams
were
now
again
the
occasion
of
his
exaltation
.
Vers.
41.
See
,
I
have
set
thee
over
all
the
land
of
Egypt
.
]
This
word
see
,
he
useth
,
as
having
respect
therein
to
th●se
outward
ornaments
and
signets
wherewith
this
honour
was
to
be
conferred
and
confirmed
unto
him
.
Vers.
42.
And
Pharaoh
took
off
his
ring
from
his
hand
,
&c.
]
That
is
,
his
signet
,
which
he
was
to
use
,
as
his
Vice-roy
in
his
name
,
and
by
his
authority
to
publish
under
his
seal
,
whatever
he
should
be
pleased
to
decree
.
Vers.
43.
And
he
made
him
to
ride
in
the
second
chariot
he
had
.
]
Kings
had
two
chariots
,
for
more
honour
and
use
,
2.
Chron.
35.
24.
His
servants
therefore
took
him
out
of
the
chariot
,
and
put
him
in
the
second
chariot
that
he
had
.
By
setting
Joseph
hereon
the
king
honoured
him
(
as
Mordecai
was
by
riding
on
the
kings
horse
)
and
sought
to
make
it
known
th●t
he
had
taken
him
to
be
the
next
man
under
himself
in
the
kingdome
.
Vers.
44.
I
am
Pharaoh
,
&c.
]
That
is
,
I
am
king
,
that
authority
which
I
have
given
thee
I
am
able
and
will
make
good
unto
thee
;
or
else
it
may
be
a
kind
of
oath
,
so
true
as
I
am
Pharaoh
,
without
thee
shall
no
man
lift
up
his
hand
,
or
foot
in
all
the
land
of
Egypt
,
which
is
a
proverbiall
speech
,
and
the
meaning
is
,
that
the
least
thing
should
not
be
done
,
to
wit
,
in
matters
concerning
the
ordering
and
government
of
the
kingdome
,
but
by
authority
from
Joseph
.
Vers.
45.
And
he
gave
him
to
wife
Asenath
the
daughter
of
Poti-pherah
,
&c.
]
It
is
expressely
noted
that
Poti-pherah
,
the
father
in
law
of
Joseph
,
was
Priest
or
Prince
of
On
,
a
chief
citie
in
Egypt
,
not
onely
to
shew
into
what
an
honourable
family
Joseph
was
matched
,
by
the
care
and
favour
of
Pharaoh
,
but
also
to
distinguish
him
from
Potiphar
,
the
captain
of
the
guard
,
to
whom
Joseph
was
sold
when
he
was
first
brought
into
Egypt
(
because
their
names
are
much
alike
)
neither
is
it
likely
that
he
would
marry
the
daughter
of
Potiphars
wife
,
whom
he
knew
to
be
dishonest
,
and
by
whose
false
accusation
he
had
suffered
so
much
reproch
and
misery
.
As
for
his
marrying
with
the
daughter
of
an
idolatrous
Priest
or
Prince
,
we
must
consider
that
it
was
an
extraordinary
case
,
there
being
no
other
in
the
land
of
Egypt
,
neither
could
he
go
elsewhere
to
seek
a
wife
without
deserting
that
great
office
,
whereto
,
for
the
benefit
of
the
Church
,
God
had
advanced
him
;
and
besides
he
might
by
some
speciall
instinct
or
revelation
from
God
be
moved
to
accept
of
Pharaohs
favour
herein
.
Vers.
51.
For
God
,
said
he
,
hath
made
me
forget
all
my
fathers
house
.
]
By
forgetting
his
fathers
house
,
is
not
meant
,
that
now
he
did
not
at
all
think
upon
his
father
or
brethren
,
or
mind
the
family
from
which
he
was
taken
(
for
this
had
been
sinfull
in
Joseph
,
and
a
dishonour
to
him
,
and
not
a
matter
to
be
rejoyced
in
)
but
that
God
had
comforted
him
in
regard
of
his
former
sad
thoughts
for
his
being
sold
away
from
his
father
and
all
his
friends
,
by
advancing
him
to
a
condition
wherein
it
was
better
with
him
for
all
outward
things
,
then
in
his
fathers
house
it
could
have
been
;
and
besides
he
might
in
these
words
have
especiall
respect
to
his
marriage
,
concerning
which
it
is
said
that
A
man
must
then
leave
his
father
and
his
mother
,
and
cleave
unto
his
wife
.
It
is
true
indeed
(
and
very
strange
it
may
seem
)
that
Joseph
neither
in
his
bondage
,
nor
in
the
eight
years
after
his
exaltation
,
did
ever
send
word
to
his
father
where
and
in
what
condition
he
was
,
which
was
doubtlesse
of
God
in
some
extraordinary
way
;
and
most
probably
we
may
conceive
,
that
having
that
extraordinary
gift
of
interpreting
dreams
,
even
the
meaning
and
event
of
his
own
dreams
might
be
revealed
to
him
,
to
wit
,
how
his
brethren
should
in
the
famine
come
down
into
Egypt
for
corn
,
and
so
bow
down
before
him
,
and
that
therefore
he
sent
not
to
his
father
,
but
waited
for
the
accomplishment
of
that
which
God
had
beforehand
revealed
to
him
.
Vers.
57.
And
all
countreys
came
into
Egypt
,
&c.
]
That
is
,
all
the
neighbour-countreys
round
about
Egypt
.
CHAP.
XLII
.
Vers.
1.
NOw
when
Jacob
saw
that
there
was
corn
in
Egypt
.
]
To
wit
,
by
the
relation
of
the
Canaanites
,
who
in
his
sight
did
daily
bring
it
home
.
Vers.
6.
And
Josephs
brethren
came
,
and
bowed
down
themselves
before
him
,
&c.
]
It
seems
that
however
there
was
corn
sold
unto
the
natives
,
throughout
all
the
land
of
Egypt
,
by
subordinate
officers
deputed
by
Joseph
to
that
service
,
yet
the
strangers
that
came
from
other
countreys
for
corn
,
came
immediately
to
Joseph
,
and
bought
it
of
him
;
by
which
he
had
opportunity
of
sifting
them
,
and
informing
himself
concerning
any
thing
that
might
be
for
the
advantage
of
Egypt
,
and
God
withall
did
accomplish
what
in
his
dreams
was
long
since
foreshown
,
that
his
brethren
should
in
an
humble
and
submissive
manner
bow
down
before
him
.
Vers.
7.
He
knew
them
,
but
made
himself
strange
unto
them
,
&c.
]
Had
Joseph
at
first
made
known
himself
to
his
brethren
,
he
might
fear
lest
they
would
assay
to
hide
from
their
father
what
had
befallen
him
in
Egypt
,
lest
their
wickednesse
in
selling
him
,
&c.
should
thereby
come
to
knowledge
:
neither
would
they
happely
have
dealt
sincerely
with
him
,
in
telling
him
how
it
fared
with
his
father
,
and
with
his
brother
Benjamin
(
concerning
whom
he
had
cause
enough
to
suspect
them
,
because
of
that
they
had
done
to
him
,
and
because
he
was
not
now
with
them
.
)
To
prevent
therefore
these
inconveniences
,
and
that
he
might
first
bring
them
to
make
a
full
relation
of
the
present
state
of
their
family
;
secondly
,
humble
them
the
better
with
the
remembrance
of
their
former
sinnes
;
thirdly
,
make
their
joy
the
greater
when
the
truth
of
things
should
be
discovered
to
them
;
fourthly
,
clear
the
more
fully
the
accomplishment
of
his
dreams
,
when
being
under
his
jurisdiction
and
power
they
should
in
such
an
humble
manner
prostrate
themselves
before
him
,
and
make
supplication
to
him
for
their
peace
and
libertie
,
he
made
shew
of
his
displeasure
,
accused
them
to
be
spyes
,
and
prosecuted
the
accusation
,
as
is
related
in
this
,
and
the
following
chapters
.
Vers.
9.
And
Joseph
remembred
the
dreams
which
he
dreamed
of
them
.
]
That
is
,
he
called
to
mind
how
now
in
their
bowing
down
before
him
his
dreams
were
accomplished
:
for
we
must
not
understand
these
words
,
as
if
he
had
never
thought
upon
his
dreams
before
.
Vers.
11.
Wee
are
all
one
mans
sonnes
.
]
They
apprehend
the
ground
of
Josephs
charge
to
be
,
because
they
came
in
that
company
like
conspiratours
,
and
therefore
in
this
answer
they
imply
,
that
they
came
thus
together
because
brethren
,
and
the
more
unlike
spies
who
use
to
disperse
themselves
;
as
also
because
one
man
would
hardly
expose
almost
all
his
sonnes
at
once
in
so
dangerous
an
imployment
.
Vers.
14.
That
is
it
that
I
spake
unto
you
.
]
That
is
,
this
discovers
that
to
be
true
that
I
charged
you
with
:
Is
it
possible
that
one
man
should
have
twelve
such
sonnes
?
or
why
should
not
one
have
served
to
fetch
corn
?
or
if
you
would
come
together
,
why
should
one
onely
stay
at
home
?
Vers.
20.
But
bring
your
youngest
brother
unto
me
.
]
Though
Joseph
could
not
but
fear
that
his
father
would
be
very
loth
to
send
his
Benjamin
with
them
into
Egypt
,
yet
not
knowing
how
to
trust
his
brethren
concerning
his
life
and
safety
except
he
might
see
him
,
and
hoping
withall
that
his
father
would
by
his
present
bountifull
dealing
with
them
conceive
that
no
wrong
should
be
done
him
,
he
commands
this
straitly
that
they
must
be
sure
to
bring
their
youngest
brother
with
them
.
Vers.
21.
We
are
verily
guilty
concerning
our
brother
,
&c.
]
That
is
,
it
is
our
sinne
long
since
committed
against
our
brother
Joseph
that
hath
brought
this
misery
upon
us
:
whereof
they
are
the
more
assured
by
comparing
together
their
former
sin
and
present
misery
:
they
had
sold
their
brother
into
bondage
,
and
they
were
now
deprived
of
their
libertie
;
Joseph
in
the
anguish
of
his
soul
besought
them
,
and
they
would
not
hear
him
,
they
therefore
had
now
done
what
they
could
to
perswade
the
Governour
concerning
their
fidelitie
,
and
he
would
not
be
perswaded
by
them
;
they
had
deluded
their
father
with
a
lie
,
and
now
when
they
spake
the
truth
they
could
not
be
believed
.
Vers.
24.
And
he
turned
himself
about
from
them
,
and
wept
.
]
Moved
with
their
acknowledgement
of
their
fault
,
and
especially
with
Reubens
sharp
upbraiding
them
.
And
took
from
them
Simeon
,
and
bound
him
before
their
eyes
.
]
Though
Reuben
,
that
had
no
hand
in
selling
Joseph
,
was
for
three
dayes
imprisoned
with
the
rest
of
his
brethren
,
because
Joseph
had
no
colour
to
shew
him
more
favour
then
the
rest
,
yet
now
when
Joseph
was
to
take
one
of
them
to
stay
behind
in
bonds
,
till
the
rest
went
home
and
fetched
Benjamin
,
he
passeth
by
Reuben
the
eldest
(
remembring
how
he
had
pleaded
for
him
)
and
took
Simeon
Jacobs
second
sonne
,
the
rather
perhaps
because
he
was
the
forwardest
in
Josephs
troubles
,
which
may
be
the
more
probably
conceived
,
because
he
was
by
nature
bold
and
fierce
,
as
is
evident
by
that
fact
of
his
upon
the
Shechemites
,
Gen.
34.
25.
Two
of
the
sonnes
of
Jacob
,
Simeon
and
Levi
,
Dinahs
brethren
,
took
each
man
his
sword
,
and
came
upon
the
citie
boldly
,
&c.
and
to
humble
them
the
more
,
and
to
make
them
the
more
carefull
speedily
to
return
with
Benjamin
,
he
bound
him
before
their
eyes
,
though
happely
when
they
were
gone
he
might
ease
him
of
his
bonds
,
and
onely
keep
him
in
prison
till
their
return
.
Vers.
25.
Then
Joseph
commanded
to
fill
their
sacks
with
corn
,
and
to
restore
every
mans
money
into
his
sack
.
]
To
wit
,
lest
his
father
should
be
in
want
;
and
yet
this
he
doth
secretly
,
because
as
yet
he
would
not
be
known
.
Vers.
28.
And
their
hearts
failed
them
.
]
Finding
their
money
in
one
of
their
sacks
,
as
men
perplexed
in
conscience
are
wont
to
fear
every
thing
,
they
suspect
some
plot
laid
for
their
ruine
;
or
at
least
that
some
danger
hereby
would
befall
Simeon
:
and
therefore
this
their
fear
was
encreased
when
at
their
coming
home
they
found
it
so
in
all
their
sacks
,
vers.
36.
And
when
both
they
,
and
their
father
saw
the
bundles
of
money
,
they
were
afraid
.
And
Jacob
their
father
said
unto
them
,
Me
have
you
bereaved
of
my
children
:
Joseph
is
not
,
and
Simeon
is
not
.
Vers.
36.
All
these
things
are
against
me
.
]
As
if
he
should
have
said
,
Though
they
be
not
very
grievous
to
you
,
they
are
like
to
fall
heavily
upon
me
.
CHAP.
XLIII
.
Vers.
3.
THe
man
did
solemnly
protest
unto
us
,
saying
,
Ye
shall
not
see
my
face
,
&c.
]
Both
these
words
of
Joseph
here
repeated
by
Judah
,
and
other
passages
mentioned
vers.
7.
were
no
where
before
expressed
;
whereby
is
manifest
that
many
things
passed
particularly
betwixt
Joseph
and
his
brethren
which
are
not
so
expresly
related
in
the
story
.
Vers.
8.
Send
the
lad
with
me
,
&c.
]
That
is
,
Benjamin
:
it
is
manifest
that
Benjamin
was
not
above
seven
years
younger
then
Joseph
:
for
Joseph
was
born
in
the
end
of
Jacobs
foureteen
years
service
with
his
uncle
Laban
,
Gen.
30.
25.
26.
And
it
came
to
passe
when
Rachel
had
born
Joseph
,
that
Jacob
said
unto
Laban
,
Send
me
away
,
&c.
and
when
Jacob
had
served
six
years
longer
for
his
cattle
,
the
next
year
as
they
were
returning
into
Canaan
Benjamin
was
born
,
Gen.
35.
16
,
17
,
18.
So
that
Joseph
being
now
nine
and
thirty
years
old
(
the
seven
plenteous
years
,
and
two
years
of
famine
being
passed
since
his
exaltation
,
when
it
is
expressed
that
he
was
thirty
years
old
,
Gen.
41.
46.
Joseph
was
thirty
years
old
when
he
stood
before
Pharaoh
)
it
must
needs
follow
that
Benjamin
was
now
above
thirty
years
old
;
yet
Judah
here
calles
him
the
lad
,
according
to
the
phrase
of
the
Scripture
,
to
wit
▪
comparatively
,
because
he
was
the
youngest
of
all
his
brethren
.
See
also
the
former
note
upon
Gen.
21.
15.
Vers.
12.
And
take
double
money
in
your
hand
,
&c.
]
Not
treble
money
,
as
some
hold
,
that
is
,
thrice
as
much
as
they
carried
before
(
namely
,
the
money
which
was
brought
back
in
their
sacks
,
and
twice
as
much
to
buy
new
provision
,
for
fear
the
price
was
raised
)
but
double
money
,
that
is
,
that
which
they
should
have
paid
for
their
former
corn
,
and
the
same
quantity
again
for
new
provision
;
for
that
clause
which
followeth
,
And
the
money
that
was
brought
again
in
the
mouth
of
your
sacks
carry
that
again
in
your
hand
,
is
added
to
explain
what
he
meant
by
double
money
,
to
wit
not
onely
money
for
a
present
supply
of
corn
,
but
also
that
which
they
found
in
their
sacks
.
Vers.
14.
If
I
be
bereaved
of
my
children
,
I
am
bereaved
.
]
As
if
he
had
said
,
Send
him
I
must
,
and
therefore
I
shall
resigne
him
into
Gods
hands
;
if
it
be
his
will
to
bereave
me
of
my
children
,
I
must
and
will
be
content
,
Though
he
kill
me
,
yet
will
I
put
my
trust
in
him
.
Vers.
21.
Every
mans
money
was
in
the
mouth
of
his
sack
.
]
In
the
former
chapter
we
find
that
in
the
inne
one
of
them
onely
is
said
to
open
his
sack
,
and
find
his
money
,
chap.
42.
27.
As
one
of
them
opened
his
sack
,
&c.
he
espied
his
money
;
and
the
rest
at
home
in
presence
of
their
father
,
chap.
42.
35.
And
it
came
to
passe
as
they
●mptied
their
sacks
,
that
behold
every
mans
bundle
of
money
was
in
his
sack
,
where
also
it
is
said
that
seeing
it
they
were
afraid
.
Here
they
report
it
otherwise
,
that
they
all
opened
their
sacks
in
the
inne
:
Some
therefore
conceive
that
they
all
opened
their
sacks
,
&
found
their
money
in
the
inne
(
as
here
they
say
)
but
that
also
they
knit
up
their
sacks
again
,
that
so
their
father
when
they
came
home
might
see
how
it
was
.
But
rather
we
may
think
,
that
here
they
speak
as
men
in
haste
,
and
so
joyn
together
both
what
was
done
in
the
inne
,
and
what
was
discovered
at
home
;
every
mans
money
indeed
was
in
the
mouth
of
their
sacks
when
they
were
in
the
Inne
,
but
they
saw
it
onely
in
one
of
their
sacks
,
till
they
came
home
,
and
poured
out
their
corn
before
their
father
,
and
then
they
found
that
it
was
so
in
all
their
sacks
;
and
therefore
it
is
added
there
,
that
when
both
they
and
their
father
saw
the
bundles
of
money
,
they
were
afraid
.
Vers.
26.
They
brought
him
the
present
which
was
in
their
hand
into
the
house
,
and
bowed
themselves
.
]
This
bowing
of
themselves
before
Joseph
,
when
they
came
with
their
presents
,
was
not
onely
in
their
own
name
,
but
also
in
the
name
of
their
father
,
who
had
sent
those
presents
to
him
,
whom
therefore
also
they
term
his
servant
,
vers.
28.
Thy
servant
our
father
is
in
good
health
.
And
thus
was
Josephs
dream
accomplished
concerning
the
sunne
,
and
the
moon
,
and
the
eleaven
starres
,
making
obeisance
,
chap.
37.
9.
Vers.
32.
Because
the
Egyptians
might
not
eat
bread
with
the
Hebrews
.
]
Because
the
Hebrews
were
known
to
be
keepers
of
sheep
,
and
so
to
kill
,
eat
,
and
sacrifice
such
cattel
as
the
Egyptians
worshipped
:
Gen.
46.
34.
For
every
shepherd
is
an
abomination
unto
the
Egyptians
.
Exod.
8.
26.
And
Moses
said
,
It
is
not
meet
so
to
do
;
for
we
shall
sacrifice
the
abomination
of
the
Egyptians
unto
the
Lord
our
God
.
Vers.
33.
And
the
men
marvelled
one
at
another
.
]
That
is
,
they
looked
upon
one
another
,
as
men
use
to
do
when
any
thing
that
is
strange
befalls
them
,
with
wonder
and
astonishment
,
to
wit
,
marvelling
why
the
Governour
of
Egypt
should
shew
them
that
were
strangers
so
great
favour
,
and
should
feast
them
so
royally
,
especially
having
a
while
before
entertained
them
so
roughly
:
others
referre
their
wondring
to
that
which
is
before
mentioned
in
the
foregoing
words
,
concerning
their
sitting
at
the
table
,
conceiving
that
Joseph
had
placed
them
in
that
manner
,
every
man
according
to
his
age
,
and
that
they
wondred
how
he
could
place
them
in
that
order
that
were
strangers
unto
him
.
But
because
it
is
not
expressed
that
Joseph
did
so
order
them
,
but
that
themselves
rather
sat
down
in
that
manner
,
the
former
exposition
is
farre
more
probable
.
Vers.
34.
And
he
took
and
sent
messes
unto
them
,
from
before
him
,
&c.
]
It
was
it
seems
,
the
custome
of
those
times
,
that
great
men
would
send
some
choice
thing
'
from
their
table
to
those
whom
they
meant
to
grace
and
honour
.
Again
they
used
not
in
those
times
to
set
provision
on
the
table
for
all
the
guests
in
common
,
as
we
nowadayes
are
wont
to
do
,
but
to
set
a
portion
for
every
guest
by
himself
,
as
many
ancien●●riters
do
witnesse
,
and
may
be
gathered
from
other
places
of
Scripture
,
as
1.
Sam.
1.
4
,
5.
He
gave
to
Peninnah
his
wife
,
and
to
all
her
sonnes
and
her
daughters
portions
:
but
unto
Hannah
he
gave
a
worthy
portion
.
1.
Sam.
9.
23
,
24.
And
Samuel
said
unto
the
cook
,
Bring
the
portion
which
I
gave
thee
,
of
which
I
said
unto
thee
▪
Set
it
by
thee
.
And
the
cook
took
up
the
shoulder
,
and
set
it
before
Saul
,
&c.
2.
Sam.
6.
19.
And
he
dealt
unto
all
the
people
,
&c.
to
every
one
a
cake
of
bread
,
and
a
good
piece
of
flesh
,
and
a
flagon
of
wine
,
&c.
and
thence
it
was
that
Josephs
brethren
had
every
one
their
messe
apart
and
by
themselves
,
and
so
Benjamins
messe
was
five
times
so
much
as
any
of
theirs
;
which
was
purposely
so
ordered
by
Joseph
,
both
to
testifie
thereby
his
singular
affection
to
him
,
and
to
make
tryall
wh●ther
his
brethren
would
envy
him
for
it
.
CHAP.
XLIV
.
Vers.
2.
ANd
put
my
cup
,
&c.
in
the
sacks
mouth
of
the
youngest
.
]
This
he
doth
to
humble
them
yet
more
,
and
withall
especially
to
make
tryall
how
they
stood
affected
to
his
father
and
brother
Benjamin
,
as
conceiving
that
if
they
envied
Benjamin
▪
as
they
had
formerly
envied
him
,
they
would
be
glad
to
see
him
apprehended
for
theft
and
cast
into
prison
.
Vers.
5.
Is
not
this
it
in
which
my
Lord
drinketh
,
and
whereby
indeed
he
divineth
?
]
Because
he
was
so
famous
for
his
propheticall
interpretation
of
dreams
,
the
common
opinion
of
the
Egyptians
was
that
he
used
divination
,
as
their
Magicians
and
Wisemen
did
:
Joseph
therefore
appoints
his
steward
to
say
thus
according
to
the
opinion
the
Egyptians
had
of
him
,
1.
That
he
might
the
better
conceal
himself
from
his
brethren
;
2.
That
he
might
make
their
fault
seem
more
hainous
,
little
lesse
then
sacriledge
,
to
steal
so
sacred
a
thing
;
3.
To
intimate
that
it
was
not
strange
that
their
theft
was
discovered
so
soon
after
they
were
gone
.
Neither
is
it
any
wonder
that
the
best
of
Gods
servants
should
discover
(
as
Joseph
did
in
this
)
some
mixture
of
humane
infirmitie
in
all
their
actions
.
Vers.
15.
Wote
ye
not
that
such
a
man
as
I
can
certainly
divine
?
]
See
vers.
5.
Vers.
16.
God
hath
found
out
the
iniquitie
of
thy
servants
.
]
Because
Judah
had
particularly
ingaged
himself
to
his
father
for
the
bringing
home
of
Benjamin
,
chap.
43.
8
,
9.
Send
the
lad
with
me
,
&c.
I
will
be
suretie
for
him
,
of
my
hand
shalt
thou
require
him
,
&c.
therefore
he
amongst
all
the
rest
undertakes
to
speak
in
this
cause
:
and
though
doubtlesse
he
was
at
first
resolved
to
plead
for
Benjamin
,
and
to
discover
to
Joseph
the
great
straits
they
were
in
,
yet
first
he
wisely
beginnes
with
an
ingenuous
acknowledgement
of
that
which
was
plainly
discovered
,
and
a
yielding
up
of
themselves
to
the
punishment
of
bondage
,
to
which
,
when
search
was
made
for
the
cup
,
they
had
formerly
consented
:
for
though
it
is
not
likely
that
he
was
convinced
that
Benjamin
had
stolen
the
cup
(
not
onely
his
brothers
known
fidelity
and
honesty
,
but
also
their
former
finding
of
their
money
in
their
sacks
,
which
was
put
there
they
knew
not
how
,
might
well
perswade
him
it
was
not
so
)
and
therefore
afterwards
he
speaks
so
warily
in
this
regard
,
We
are
all
my
Lords
servants
,
both
we
and
he
also
with
whom
the
cup
is
found
,
not
,
he
that
hath
stolen
the
cup
;
yet
because
they
had
no
way
to
clear
themselves
before
men
,
nor
could
object
any
suspicion
of
wrong
secretly
done
them
,
without
danger
of
provoking
him
who
had
power
to
do
with
them
what
he
pleased
,
he
deemed
it
best
to
yield
and
submit
,
which
is
the
surest
means
to
procure
favour
from
a
generous
spirit
.
God
,
saith
he
,
hath
found
out
the
iniquitie
of
thy
servants
:
in
which
words
though
Judah
might
have
respect
to
Gods
just
bringing
this
upon
them
for
their
former
iniquitie
,
yet
doubtlesse
withall
he
spake
them
by
way
of
acknowledging
that
iniquitie
which
was
now
charged
upon
them
;
as
if
he
should
have
said
,
Not
onely
he
in
whose
sack
it
was
found
,
but
generally
all
of
us
deny
the
stealing
of
it
:
but
alas
though
each
man
knows
his
own
innocency
,
nor
have
we
any
cause
to
suspect
one
another
,
yet
plain
it
is
that
the
cup
was
found
with
us
,
and
God
hath
thereby
taken
away
all
excuse
from
us
,
we
must
therefore
yield
our selves
as
guilty
to
the
punishment
deserved
.
Vers.
28.
And
I
said
,
Surely
he
is
torn
in
pieces
.
]
Hereby
might
Joseph
now
perceive
by
what
means
his
brethren
had
kept
his
father
from
knowing
what
they
had
done
to
him
,
to
wit
,
by
pretending
that
some
wild
beasts
had
devoured
him
.
Vers.
30.
Seeing
that
his
life
is
bound
up
in
the
lads
life
.
]
That
is
,
his
life
depends
upon
Benjamins
life
,
and
unlesse
therefore
he
knows
it
be
well
with
Benjamin
he
will
not
be
able
to
endure
it
,
it
will
be
his
death
.
So
in
regard
of
the
like
strong
affection
it
is
said
,
1.
Sam.
18
,
1.
that
the
soul
of
Jonathan
was
knit
with
the
soul
of
David
,
and
that
he
loved
him
as
his
own
soul
.
CHAP.
XLV
.
Vers.
1.
CAuse
every
man
to
go
out
from
me
.
]
This
he
did
,
both
because
he
thought
it
not
seemly
for
a
man
in
his
place
to
discover
his
passion
before
any
but
his
brethren
,
as
also
lest
any
mention
of
his
brethrens
crueltie
to
him
should
make
that
fact
known
to
their
discredit
,
which
might
also
have
caused
Pharaoh
not
to
think
so
well
of
them
as
Joseph
desired
he
should
.
Vers.
3.
And
his
brethre●
could
not
answer
him
,
&c.
]
To
wit
,
being
astonished
at
that
which
they
heard
,
partly
because
it
was
a
thing
so
wonderfull
that
their
brother
Jo●eph
,
whom
they
had
sold
for
a
slave
,
should
be
the
governour
of
Egypt
;
and
partly
by
reason
of
terrour
of
conscience
which
now
struck
them
for
the
wrong
they
had
done
him
,
and
the
fear
of
his
power
who
might
now
revenge
himself
as
he
pleased
upon
them
.
Vers.
4.
I
am
Joseph
your
brother
,
whom
ye
sold
into
Egypt
.
]
He
mentions
that
they
sold
him
into
Egypt
,
not
to
upbraid
them
with
the
injury
they
had
done
him
,
but
to
assure
them
thereby
that
he
was
indeed
their
brother
Joseph
,
by
telling
them
that
which
no
body
knew
but
themselves
onely
.
Vers.
5.
Now
therefore
be
not
grieved
,
nor
angry
with
your selves
.
]
Be
not
so
farre
dejected
as
not
to
your
comfort
to
look
up
to
the
providence
of
God
,
which
hath
turned
your
very
sinne
to
good
.
Vers.
6.
Yet
there
are
five
years
in
the
which
there
shall
neither
be
earing
nor
harvest
.
]
That
is
,
there
are
five
years
of
famine
behind
,
wherein
there
shall
be
neither
ploughing
,
sowing
nor
reaping
,
neither
tillage
nor
harvest
:
whereby
must
needs
be
intended
,
either
that
throughout
the
land
of
Egypt
there
should
be
no
tillage
nor
sowing
,
to
wit
,
for
lack
of
corn
,
which
Joseph
supplyed
them
with
in
the
last
year
,
chap.
47.
23.
Lo
,
here
is
seed
for
you
,
and
ye
shall
sow
the
land
;
or
that
it
should
be
little
or
nothing
that
should
be
done
in
this
regard
,
there
being
few
that
would
attempt
to
sow
their
land
in
those
years
of
famine
,
which
Joseph
had
foretold
,
and
little
or
nothing
there
would
grow
up
of
that
which
was
sown
.
Vers.
8.
And
he
hath
made
me
a
father
to
Pharaoh
.
]
That
is
,
a
counseller
or
a
guide
.
The
like
is
said
of
Mi●hah's
Levite
,
Judg.
17.
10
,
11.
And
Michah
said
unto
him
,
Dwell
with
me
,
and
be
unto
me
a
father
and
a
priest
,
&c.
and
the
young
man
was
unto
him
as
one
of
his
sonnes
:
&
the
drift
therefore
of
these
words
here
is
to
shew
that
by
his
advice
and
counsel
Pharaoh
had
yielded
himself
to
be
directed
,
as
a
sonne
follows
the
direction
of
his
father
.
Vers.
15.
And
after
that
his
brethren
talked
with
him
.
]
Having
now
overcome
their
former
astonishment
and
fear
,
they
talk
with
him
about
all
things
wherein
either
he
or
they
might
desire
to
be
satisfied
.
Vers.
22.
He
gave
each
man
changes
of
rayment
.
]
That
is
,
robes
or
upper
garments
which
they
used
in
those
countreys
often
to
change
,
as
we
our
cloaks
and
gowns
;
or
else
by
change
of
rayments
is
meant
,
choice
garments
,
called
so
,
to
distinguish
them
from
such
as
are
worn
every
day
.
And
these
with
other
gifts
he
conferres
upon
them
,
not
onely
to
shew
his
love
,
but
also
that
they
might
confirm
the
truth
of
their
message
,
and
make
both
wives
and
others
the
more
willing
to
come
down
into
Egypt
.
Vers.
28.
It
is
enough
.
]
That
is
,
Here
is
proof
enough
that
Joseph
is
alive
:
or
else
he
speaks
it
to
expresse
his
joy
that
he
was
alive
;
be
he
in
so
happy
a
condition
or
not
,
this
is
enough
for
me
that
he
is
alive
.
CHAP.
XLVI
.
Vers.
3.
FEar
not
to
go
down
into
Egypt
.
]
There
might
be
many
causes
of
Jacobs
fear
:
1.
because
in
the
like
necessitie
Isaac
was
forbidden
to
go
thither
,
Gen.
26.
2.
And
the
Lord
appeared
unto
him
,
and
said
,
Go
not
down
into
Egypt
.
Again
,
because
this
removall
was
a
kind
of
forsaking
the
land
of
promise
,
which
must
needs
be
the
more
bitter
,
because
the
land
of
Canaan
was
also
a
sacramentall
pledge
of
the
heavenly
Canaan
.
3.
Because
he
might
remember
that
which
God
had
said
to
Abraham
,
Gen
15.
13.
That
his
seed
should
be
afflicted
in
Egypt
many
years
.
4.
Because
he
might
fear
lest
his
seed
should
be
infected
with
the
idolatry
or
other
sinnes
of
Egypt
;
all
these
the
Lord
removes
in
this
comfortable
vision
.
Vers.
4.
And
I
will
also
surely
bring
thee
up
again
.
]
Though
the
dead
body
of
Jacob
wore
brought
back
out
of
Egypt
into
Canaan
,
Gen.
50.
7.
And
Joseph
went
up
to
bury
his
father
,
&c.
yet
the
return
of
the
Israelites
his
seed
is
principally
meant
.
And
Joseph
shall
put
his
hand
upon
t●ine
eyes
.
]
Herein
is
couched
a
promise
that
he
should
die
in
peace
,
in
the
presence
of
Joseph
and
the
rest
of
his
children
.
Vers.
6.
And
came
into
Egypt
,
Jacob
and
all
his
seed
with
him
.
]
To
wit
,
besides
his
servants
,
who
also
no
doubt
went
with
him
,
though
they
be
not
named
.
And
now
was
that
accomplished
which
God
had
said
unto
Abraham
,
Gen.
15.
13.
Thy
seed
shall
be
a
stranger
in
a
land
that
is
not
theirs
.
Vers.
10.
And
Shaul
,
the
sonne
of
a
Canaanitish
woman
.
]
That
cursed
stock
with
whom
the
Israelites
might
not
ordinarily
marry
,
Gen.
28.
1.
Thou
shalt
not
take
a
wife
of
the
daughters
of
Canaan
.
Vers.
12.
And
the
sonnes
of
Pharez
were
Hezron
and
Hamul
.
]
These
grand-children
of
Judah
are
here
numbred
with
the
rest
,
because
of
Hezron
Christ
came
,
though
it
be
most
probable
that
they
were
born
in
Egypt
,
as
is
before
noted
upon
the
first
verse
of
the
thirtie
eighth
chapter
.
Vers.
15.
All
the
souls
of
his
sonnes
and
his
daughters
were
thirtie
and
three
.
]
Counting
Jacob
for
one
,
and
leaving
out
Er
and
Onan
,
who
died
in
Canaan
.
Vers.
26.
All
the
souls
were
threescore
and
six
.
]
The
severall
numbers
before
particularly
mentioned
arise
to
a
greater
summe
:
for
three
and
thirtie
,
vers.
15.
and
sixteen
,
vers.
18.
and
fourteen
,
vers.
22.
and
seven
,
vers.
25.
being
put
together
make
up
seventie
,
which
is
indeed
the
full
number
mentioned
in
the
following
verse
.
But
therefore
we
must
know
that
in
this
summe
of
threescore
and
six
,
1.
Jacob
is
left
out
,
because
here
he
summes
up
onely
his
posterity
that
came
out
of
his
loins
;
and
2.
Joseph
and
his
two
sonnes
are
here
left
out
,
because
they
were
in
Egypt
before
Jacob
came
thither
,
and
his
purpose
is
here
to
summe
up
onely
the
number
of
those
of
his
posteritie
that
went
down
with
him
into
Egypt
.
Indeed
it
cannot
be
well
conceived
that
Hezron
and
Hamul
,
the
sonnes
of
Pharez
,
and
grandchildren
of
Judah
,
went
down
with
Jacob
into
Egypt
,
but
that
they
were
born
in
Egypt
,
as
is
before
noted
,
chap.
38.
1.
But
first
they
were
the
posteritie
of
those
that
did
go
down
into
Egypt
with
Jacob
,
and
were
numbred
amongst
Jacobs
family
whilest
Jacob
was
yet
living
;
and
then
there
was
not
the
same
reason
for
mentioning
all
the
rest
that
were
born
of
Jacobs
family
,
because
of
Hezron
Christ
the
Messiah
descended
;
and
therefore
the
sonnes
of
Pharez
are
added
to
the
rest
.
Vers.
27.
All
the
souls
of
the
house
of
Jacob
which
came
into
Egypt
were
threescore
and
ten
.
]
Here
the
whole
family
before
particularly
set
down
are
summed
up
together
,
and
even
Jacob
and
Joseph
and
his
two
sonnes
are
here
included
,
that
were
left
out
in
the
totall
summe
in
the
former
verse
.
The
whole
family
of
Jacob
were
seventie
souls
,
which
is
purposely
noted
,
that
we
might
take
notice
what
a
miraculous
work
of
God
it
was
,
that
this
family
of
Jacob
should
within
the
compasse
of
two
hundred
and
fifteen
years
multiply
so
exceedingly
,
that
at
their
departure
there
should
be
of
them
six
hundred
thousand
that
bore
arms
,
besides
the
Levites
,
old
men
,
women
and
children
.
It
was
indeed
a
strange
and
miraculous
increase
,
and
therefore
we
see
Moses
reckons
it
as
one
of
the
most
wonderfull
works
which
God
had
done
for
that
people
,
Deut.
10.
22.
Thy
fathers
went
down
into
Egypt
with
threescore
and
ten
persons
,
and
now
the
Lord
thy
God
hath
made
thee
as
the
starres
of
heaven
for
multitude
.
The
greatest
difficultie
concerning
this
place
,
is
,
how
it
may
be
reconciled
with
that
relation
which
Stephen
makes
of
this
,
Acts
7.
14.
that
when
Jacob
went
down
into
Egypt
,
he
and
his
kindred
,
there
were
of
them
threescore
and
fifteen
souls
.
But
to
this
there
are
two
answers
given
by
Expositours
,
either
of
which
may
give
satisfaction
,
to
wit
,
1.
That
Stephen
,
or
S.
Luke
relating
the
words
of
S.
Stephen
,
did
purposely
follow
the
translation
of
the
Septuagint
in
this
place
,
who
have
here
indeed
seventie
five
,
and
not
seventie
souls
;
and
that
because
the
Greek
translation
of
the
Septuagint
was
most
frequently
used
in
those
times
,
and
though
it
were
corrupt
in
this
place
,
and
not
according
to
the
Hebrew
originall
,
yet
he
would
not
therefore
in
a
matter
of
so
small
consequence
set
down
the
number
of
Jacobs
family
otherwise
then
it
was
there
,
especially
considering
that
in
some
sense
also
it
was
a
truth
,
that
there
went
down
of
Jacobs
family
at
least
seventie
five
souls
,
to
wit
,
if
their
wives
also
should
be
added
to
the
number
:
or
2.
That
S.
Stephen
speaks
of
the
whole
family
of
Jacob
that
are
here
mentioned
by
Moses
;
and
indeed
leaving
out
Jacob
,
and
numbring
all
of
his
family
that
are
named
here
by
Moses
,
to
wit
,
Er
and
Onan
,
the
sonnes
of
Judah
that
died
in
Canaan
,
and
the
foure
wives
which
are
mentioned
here
by
Moses
,
though
not
cast
up
in
the
totall
summe
,
it
is
clearly
true
that
there
are
here
named
of
his
family
or
kindred
seventie
and
five
souls
.
Vers.
28.
And
he
sent
Iudah
before
him
unto
Ioseph
,
to
direct
his
face
unto
Goshen
.
]
That
is
,
to
give
him
notice
of
his
coming
,
that
he
might
come
to
Goshen
,
and
meet
him
there
;
which
doubtlesse
he
did
both
out
of
an
earnest
desire
to
see
Joseph
so
soon
as
possibly
he
could
,
and
likewise
that
by
Josephs
authoritie
both
he
and
his
family
might
be
there
disposed
of
,
to
prevent
any
grudge
or
discontent
amongst
the
native
inhabitants
.
Vers.
29.
And
he
fell
on
his
neck
,
&c.
]
That
is
,
Jacob
fell
on
Josephs
neck
,
and
wept
on
his
neck
a
good
while
;
Josephs
carriage
of
himself
at
their
meeting
is
expressed
in
the
former
words
,
to
wit
,
that
he
presented
himself
before
his
father
,
falling
down
before
him
in
a
lowly
manner
,
and
that
the
rather
to
manifest
thereby
that
his
honour
and
advancement
in
Egypt
did
not
make
him
forget
the
duty
which
,
as
a
sonne
,
he
did
owe
to
his
father
;
and
now
in
these
words
is
expressed
what
Jacob
did
,
to
wit
,
that
he
fell
on
the
neck
of
Ioseph
,
thus
bowing
before
him
,
and
wept
on
his
neck
a
good
while
,
and
then
brake
into
those
words
recited
in
the
following
verse
.
Vers.
30.
Now
let
me
die
,
since
I
have
seen
thy
face
,
&c.
]
As
before
,
when
he
heard
of
Joseph
,
he
said
,
I
wil
go
and
see
him
before
I
die
,
chap.
45.
28.
so
now
having
seen
him
,
he
breaks
out
into
this
expression
of
joy
,
Now
let
me
die
,
since
I
have
seen
thy
face
;
for
though
ordinarily
men
are
most
desirous
to
live
when
things
go
well
with
them
,
and
most
desirous
to
die
when
they
live
in
affliction
and
sorrow
;
yet
it
was
not
thus
with
Jacob
,
he
was
alwayes
desirous
to
be
with
God
in
heaven
,
and
therefore
though
since
the
time
that
he
heard
of
Josephs
safetie
and
advancement
in
Egypt
(
whereto
these
words
have
chiefly
reference
)
he
desired
earnestly
no
doubt
that
he
might
live
to
see
his
face
,
yet
now
having
to
his
great
comfort
received
satisfaction
,
herein
he
professeth
his
willingnesse
to
die
whensoever
God
should
be
pleased
to
call
for
him
,
even
as
old
Simeon
did
when
he
had
seen
Christ
,
which
he
had
long
waited
for
,
Lord
,
now
lettest
thou
thy
servant
depart
in
peace
according
to
thy
word
,
Luke
2.
29.
Vers.
32.
And
the
men
are
shepherds
.
]
There
were
many
reasons
why
Joseph
might
desire
to
have
his
father
and
brethren
dwell
together
in
the
land
of
Goshen
:
1.
Because
it
was
a
fruitfull
pasture-countrey
,
fit
for
breeding
cattel
;
2.
That
they
might
not
be
corrupted
with
the
idolatrie
and
superstition
of
the
Egyptians
;
3.
That
they
might
not
be
an
offense
to
the
Egyptian●
who
abhorred
all
keepers
of
sheep
;
4.
Because
Goshen
,
being
the
nearest
part
of
Egypt
towards
Canaan
,
stood
most
commodiously
for
the
Israelites
return
out
of
Egypt
whensoever
God
should
be
pleased
to
call
them
back
again
into
the
land
of
Canaan
.
Now
though
Joseph
had
promised
his
brethren
before
that
they
should
dwell
in
Goshen
,
yet
he
would
not
settle
them
there
without
the
Kings
expresse
consent
;
and
though
he
doubted
not
of
procuring
his
consent
,
yet
the
more
easily
to
effect
it
,
h●
resolves
to
acquaint
Pharaoh
that
they
were
shepherds
,
that
so
he
might
think
it
most
convenient
to
dispose
of
them
by
themselves
in
the
land
of
Goshen
,
the
outmost
parts
of
Egypt
,
that
they
might
not
be
an
eyesore
to
the
Egyptians
that
could
not
endure
men
of
their
occupation
.
Vers.
34.
For
every
shepherd
is
an
abomination
to
the
Egyptians
.
]
To
wit
,
because
such
people
did
usually
eat
and
sacrifice
those
cattel
which
the
Egyptians
worshipped
as
their
gods
,
as
is
befo●e
noted
,
Gen.
43.
32.
It
is
evident
indeed
that
the
Egyptians
had
flocks
of
sheep
,
both
the
king
and
people
:
for
,
chap.
47.
6.
Pharaoh
profers
Joseph
to
make
his
brethren
rulers
over
his
cattel
:
and
Exod.
9.
3.
we
reade
of
a
grievous
murrain
that
God
sent
among
the
Egyptians
cattel
,
and
amongst
the
rest
upon
their
sheep
;
but
it
seems
they
kept
them
rather
for
their
wool
and
milk
then
any
thing
else
,
and
happely
those
that
kept
them
were
strangers
rather
then
Egyptians
.
CHAP.
XLVII
.
Vers.
4.
FOr
to
sojourn
in
the
land
are
we
come
.
]
That
is
,
not
to
settle
our selves
here
,
but
onely
to
stay
here
for
a
time
for
our
succour
and
relief
in
this
time
of
famine
;
whereby
it
is
evident
that
the
purpose
of
Jacob
and
his
sonnes
was
not
to
leave
Canaan
,
though
afterward
for
Josephs
sake
they
continued
in
Egypt
even
after
the
famine
was
ended
:
which
is
the
rather
to
be
noted
,
to
discover
the
injustice
of
the
following
kings
of
Egypt
,
who
,
against
all
laws
of
hospitality
,
did
afterward
detain
them
there
by
force
,
and
made
very
bondslaves
of
those
that
onely
came
at
first
to
sojourn
in
their
land
.
Vers.
9.
The
dayes
of
the
years
of
my
pilgrimage
are
an
hundred
and
thirty
years
.
]
Jacob
called
his
life
a
pilgrimage
,
not
onely
with
respect
to
his
travelling
up
and
down
,
and
living
as
a
stranger
first
in
Mesopotamia
,
afterwards
in
Canaan
,
now
in
Egypt
;
but
also
especially
with
respect
unto
that
heavenly
inheritance
which
is
the
rest
of
Gods
people
,
to
which
they
are
still
travelling
,
esteeming
themselves
but
pilgrimes
here
in
this
world
:
for
so
it
is
expressely
said
of
the
patriarchs
,
Heb.
11.
13.
that
they
confessed
themselves
strangers
and
pilgrimes
on
the
earth
,
and
sought
a
better
,
even
an
heavenly
countrey
.
As
for
the
age
of
Jacob
here
expressely
made
known
to
Pharaoh
,
it
helps
much
to
the
understanding
of
the
time
of
other
passages
of
this
history
:
for
Joseph
being
now
nine
and
thirty
years
old
when
Jacob
was
an
hundred
and
thirty
(
for
he
was
thirty
years
old
when
he
was
first
exalted
in
Egypt
,
chap.
41.
46.
and
since
that
there
had
been
seven
years
of
plenty
and
two
years
of
famine
,
chap.
45.
6.
)
it
must
needs
follow
that
Jacob
was
ninety
one
when
Joseph
was
born
in
the
fourteenth
year
of
his
service
with
Laban
,
and
consequently
that
he
was
about
seventy
seven
when
he
first
went
down
into
Mesopotamia
,
flying
from
the
rage
of
his
brother
Esau
.
And
have
not
attained
unto
the
dayes
of
the
years
of
the
life
of
my
fathers
,
&c.
]
For
Abraham
lived
an
hundred
seventy
and
five
years
,
Gen.
25.
7.
And
these
are
the
dayes
of
the
years
of
Abrahams
life
which
he
lived
,
an
hundred
threescore
and
fifteen
years
,
and
Isaac
an
hundred
and
fourescore
years
,
Gen.
35.
28.
And
the
dayes
of
Isaac
were
an
hundred
and
fourescore
years
.
Vers.
15.
And
when
money
failed
in
the
land
of
Egypt
,
&c.
]
This
is
generally
spoken
,
not
with
relation
to
each
particular
man
;
the
Egyptians
had
for
the
most
part
spent
all
their
money
,
and
so
were
forced
to
sell
their
cattel
.
Vers.
18.
They
came
unto
him
the
second
year
.
]
That
is
,
after
their
cattel
were
sold
,
which
seems
to
have
been
the
sixth
year
of
the
famine
.
Vers.
21.
He
removed
them
to
cities
from
one
end
of
the
borders
of
Egypt
,
&c.
]
This
may
be
taken
in
a
double
sense
:
1.
That
he
removed
them
from
one
end
of
Egypt
to
the
other
(
that
is
all
the
land
over
)
out
of
their
countrey-dwellings
into
the
cities
,
and
so
by
this
means
,
1.
They
give
up
the
possession
of
their
land
to
Pharaoh
;
2.
They
are
the
more
commodiously
nourished
out
of
the
kings
granaries
;
3.
The
desolate
places
of
the
cities
are
filled
up
,
and
so
many
onely
as
are
necessary
are
sent
out
to
till
the
ground
,
the
famine
being
ceased
;
or
else
(
which
I
rather
think
)
the
meaning
is
onely
this
,
that
he
transplanted
them
from
one
town
unto
another
,
not
leaving
them
in
that
which
was
their
own
,
that
so
it
might
appear
the
land
was
his
,
and
they
onely
his
servants
.
Vers.
29.
And
the
time
drew
nigh
that
Israel
must
die
.
]
Which
he
knew
,
happely
not
onely
as
other
men
may
,
by
the
great
decay
of
his
naturall
strength
,
but
also
by
speciall
revelation
from
God
.
Put
I
pray
thee
thy
hand
under
my
thigh
,
&c.
]
Concerning
this
custome
of
putting
the
hand
under
the
thigh
when
an
oath
was
taken
,
see
the
note
on
Gen.
24.
2.
Jacob
being
near
his
end
made
Joseph
swear
that
he
would
not
bury
him
in
Egypt
,
but
carry
him
into
Canaan
,
not
out
of
a
suspicion
that
Joseph
would
not
do
this
which
he
required
of
him
,
but
1.
that
Joseph
might
alledge
this
to
Pharaoh
,
and
so
decline
the
envie
of
the
Egyptians
,
who
might
else
have
taken
it
ill
,
as
if
Joseph
had
scorned
and
despi●ed
the
land
wherein
he
had
been
so
highly
esteemed
and
advanced
;
and
2.
especially
to
shew
of
what
great
importance
it
was
which
he
now
r●quired
of
him
,
not
proceeding
from
any
carnall
or
ambitious
conceits
,
but
from
the
assurance
of
faith
,
and
to
strengthen
the
faith
of
his
children
herein
,
that
God
would
undoubtedly
bring
them
back
to
Canaan
,
and
give
them
that
land
for
a
possession
as
he
had
promised
,
and
a
signe
of
his
expectation
and
desire
of
that
heavenly
inheritance
,
whereof
the
land
of
Canaan
was
a
type
and
pledge
.
Vers.
31.
And
Israel
bowed
himself
upon
the
beds
head
.
]
Namely
to
God
,
by
way
of
thankfulnesse
,
both
for
those
promises
(
in
the
faithfull
expectation
whereof
he
had
desired
to
be
buried
in
the
land
of
Canaan
)
and
for
this
present
mercy
that
now
by
Joseph
he
was
assured
that
he
should
be
buried
in
the
promised
land
.
Now
because
he
was
bed-rid
through
weaknesse
or
age
,
or
at
least
lying
upon
his
couch
,
Moses
sheweth
how
he
bowed
himself
,
to
wit
,
that
turning
his
face
to
the
bed
,
and
so
rearing
himself
upon
the
bolster
at
his
beds
head
,
he
then
bowed
himself
and
worshipped
the
Lord
.
And
indeed
such
was
the
zeal
of
the
good
servants
of
God
in
those
times
,
that
when
they
were
bed-rid
,
it
seems
they
endeavoured
in
the
best
manner
they
could
with
some
devotion
and
bowing
of
their
bodies
to
worship
the
Lord
:
for
so
it
is
said
also
of
David
when
he
kept
his
bed
by
reason
of
weaknesse
in
his
old
age
,
1.
King
.
1.
47.
that
the
king
bowed
himself
upon
his
bed
.
Indeed
the
Apostle
renders
this
place
otherwise
,
Heb.
11.
21.
to
wit
,
That
Jacob
when
he
was
a
dying
worshipped
,
leaning
upon
the
top
of
his
staff
;
and
the
ground
of
this
difference
all
Writers
conceive
to
have
been
this
,
that
the
Hebrew
word
in
this
place
(
when
the
vowel
points
are
not
added
)
signifieth
both
a
bed
and
a
staff
,
and
that
the
septuagint
Greek
Translatours
making
use
of
a
copie
that
had
not
the
vowel
points
did
mistake
the
word
,
and
translated
this
place
,
And
Israel
bowed
himself
upon
the
top
of
his
staff
,
which
translation
of
the
Septuagint
the
Apostle
followed
in
that
place
of
his
epistle
to
the
Hebrews
.
But
whereas
it
may
seem
improbable
that
the
Apostle
,
who
wrote
by
the
inspiration
of
the
holy
Ghost
,
should
follow
a
corrupt
translation
;
to
this
it
is
answered
,
1.
That
it
is
no
impeachment
to
the
Apostles
divine
illumination
that
he
should
cite
a
place
as
it
was
in
the
Greek
translation
which
the
Hebrews
did
most
commonly
use
in
those
times
,
considering
that
even
according
to
that
translation
it
served
fitly
to
the
purpose
for
which
he
alledged
it
;
and
2.
That
it
is
true
that
Jacob
,
when
he
raised
up
himself
upon
his
pillow
towards
his
beds
head
that
he
might
bow
●nto
the
Lord
(
as
is
here
expressed
)
withall
the
better
to
help
himself
in
his
great
weaknesse
,
he
leaned
upon
the
top
of
his
staff
,
and
the
Apostle
knowing
this
also
to
be
true
,
did
not
therefore
stick
to
alledge
the
place
according
to
the
Greek
translation
.
CHAP.
XLVIII
.
Vers.
4.
I
Will
make
of
thee
a
multitude
of
people
.
]
That
is
,
thirteen
populous
tribes
.
Vers.
5.
And
now
thy
two
sonnes
,
Ephraim
and
Manasseh
,
&c.
are
mine
,
as
Reuben
and
Simeon
are
mine
.
]
That
is
,
being
by
birth
my
grandchildren
they
shall
by
adoption
be
my
sonnes
,
and
therefore
accordingly
in
the
division
of
the
promised
land
,
they
shall
have
the
priviledge
of
my
sonnes
,
each
of
them
a
twelfth
share
,
no
lesse
then
Reuben
and
Simeon
:
thus
hath
Joseph
a
double
portion
,
the
priviledge
of
the
first-born
,
1.
Chron.
5.
1.
Now
the
sonnes
of
Reuben
,
the
first-born
of
Israel
;
for
he
was
the
first-born
,
but
forasmuch
as
he
defiled
his
fathers
bed
,
his
birth-right
was
given
unto
the
sonnes
of
Joseph
the
sonne
of
Israel
,
Deut.
21.
17.
But
he
shall
acknowledge
the
sonne
of
the
hated
for
the
first-born
,
by
giving
him
a
double
portion
.
Vers.
6.
And
thy
issue
which
thou
begettest
after
them
shall
be
thine
,
and
shall
be
called
after
the
name
of
their
brethren
.
]
That
is
,
shall
be
counted
of
the
stock
and
tribe
of
Ephraim
or
Manasseh
,
as
if
they
were
their
sonnes
,
not
their
brethren
;
therefore
though
there
be
no
other
sonnes
of
Joseph
mentioned
,
yet
that
is
no
proof
that
he
had
none
:
for
it
is
here
appointed
that
they
should
be
called
after
the
name
of
their
brethren
.
Vers.
7.
And
as
for
me
,
when
I
came
from
Padan
Rachel
dyed
,
&c.
]
That
is
,
though
the
Lord
promised
at
Luz
(
as
I
have
said
)
that
he
would
so
exceedingly
multiply
my
seed
,
yet
as
for
me
,
my
hope
of
having
more
children
by
your
mother
,
my
beloved
Rachel
,
was
soon
taken
from
me
by
her
death
,
(
for
even
a
while
after
she
dyed
a
little
short
of
Ephrath
,
and
was
there
buried
by
me
)
so
that
my
hope
for
the
accomplishment
of
Gods
promise
must
be
in
my
childrens
children
;
and
since
I
had
by
her
but
thee
and
thy
brother
,
therefore
thy
two
sonnes
shall
be
mine
,
&c.
it
may
be
thou
maist
have
more
;
but
as
for
me
,
Rachel
dyed
,
and
left
me
but
onely
you
two
.
Vers.
8.
And
Israel
beheld
Josephs
sonnes
,
and
said
,
Who
are
these
?
]
His
eyes
being
dimme
by
reason
of
age
,
he
could
not
perfectly
discern
whether
they
were
Josephs
sonnes
or
no
,
and
therefore
he
asked
them
who
they
were
.
Vers.
12.
And
Joseph
brought
them
out
from
between
his
knees
.
]
Jacob
had
hitherto
onely
testified
his
love
by
imbracing
and
kissing
them
;
Joseph
therefore
doth
remove
them
as
it
were
from
the
bosome
of
the
old
man
,
first
the
one
and
then
the
other
,
that
the
next
work
might
be
done
which
was
of
most
moment
,
namely
the
Patriarchall
blessing
of
them
,
which
it
seems
was
usually
done
with
imposition
of
hands
.
And
he
bowed
himself
with
his
face
to
the
earth
.
]
To
wit
,
in
reverence
to
his
aged
father
,
and
by
way
of
thankfulnesse
for
the
work
in
hand
,
the
adoption
of
his
sonnes
.
Vers.
14.
Guiding
his
hands
wittingly
.
]
That
is
,
though
Jacobs
eyes
were
dimme
,
as
is
before
noted
,
vers.
10.
yet
that
was
not
the
reason
why
he
laid
his
right
hand
upon
Ephraim
that
was
the
youngest
,
and
his
left
hand
upon
Manasseh
that
was
the
eldest
,
but
he
did
it
wittingly
:
why
else
should
he
crosse
his
armes
,
that
he
might
lay
his
right
hand
upon
the
youngest
that
stood
at
his
left
hand
,
and
his
left
hand
upon
the
eldest
that
stood
at
his
right
hand
,
but
that
he
did
it
purposely
as
a
signe
of
that
which
afterwards
he
foretold
,
to
wit
,
that
Ephraim
which
was
the
youngest
should
have
the
preheminence
;
yea
,
this
was
one
of
the
chief
evidences
that
he
did
all
he
did
in
this
businesse
by
the
speciall
revelation
of
the
spirit
of
God
,
because
being
so
ill
sighted
that
he
could
not
discern
which
was
the
eldest
,
and
which
the
youngest
,
yet
he
did
purposely
crosse
his
arms
that
he
might
lay
his
right
hand
upon
the
youngest
,
and
his
left
hand
upon
the
eldest
.
Vers.
15.
And
he
blessed
Joseph
.
]
That
is
,
in
his
children
.
Vers.
16.
The
Angel
which
redeemed
me
from
all
evil
blesse
the
lads
.
]
That
is
,
Christ
the
eternall
sonne
of
God
,
who
is
called
the
Angel
,
or
,
Messenger
of
the
covenant
,
Mal.
3.
1.
and
of
whom
it
is
said
,
Exod.
23.
21.
that
Gods
name
is
in
him
.
And
indeed
to
say
that
a
created
angel
redeemed
Jacob
from
all
evil
,
or
might
be
prayed
to
by
Jacob
,
that
he
would
blesse
the
sonnes
of
Joseph
,
and
make
them
grow
to
a
multitude
in
the
midst
of
the
earth
,
is
to
ascribe
to
the
creature
Gods
peculiar
Prerogatives
.
Doubtlesse
no
other
angel
is
here
meant
,
but
he
that
is
one
God
with
the
Father
,
and
therefore
here
joyned
with
God
:
to
the
clearing
whereof
also
observable
it
is
,
that
this
word
,
blesse
,
is
here
in
the
originall
of
the
singular
number
,
though
it
have
relation
both
to
God
and
the
Angel
mentioned
in
the
foregoing
words
,
The
God
which
fed
me
all
my
life
long
unto
this
day
,
the
Angel
which
redeemed
me
from
all
evil
,
blesse
the
lads
;
which
should
not
have
been
,
if
in
both
clauses
Jacob
had
not
spoken
of
one
and
the
same
almightie
God
.
And
let
my
name
be
named
on
them
.
]
That
is
,
though
they
were
born
in
Egypt
out
of
my
family
,
yet
let
them
be
numbred
amongst
my
sonnes
,
and
so
let
them
inherit
the
blessings
promised
to
Abraham
and
his
seed
for
ever
.
Vers.
17.
And
when
Joseph
saw
that
his
father
laid
his
right
hand
upon
the
head
of
Ephraim
,
&c.
]
Though
Joseph
knew
that
his
father
was
in
this
action
guided
by
a
propheticall
spirit
,
to
wit
,
in
blessing
his
children
,
yet
supposing
that
he
might
be
mistaken
in
this
circumstance
of
the
imposition
of
his
hands
,
by
reason
of
the
dimnesse
of
his
sight
,
he
seeks
to
reform
this
errour
as
he
deemed
it
,
by
informing
his
father
that
he
had
laid
his
right
hand
upon
the
younger
.
Neither
is
it
questionable
but
that
this
was
done
so
soon
as
ever
he
saw
his
father
lay
his
hands
in
that
manner
upon
them
,
even
before
he
had
added
the
blessing
set
down
in
the
former
verses
,
though
here
it
be
related
by
Moses
after
the
blessing
.
Vers.
19.
But
truly
his
younger
brother
shall
be
greater
then
he
.
]
This
was
most
evidently
fulfilled
in
the
dayes
of
Jeroboam
,
in
whom
the
dignitie
of
that
kingdome
was
settled
upon
the
tribe
of
Ephraim
:
whence
all
those
ten
tribes
are
usually
called
Ephraim
,
Esai
.
7.
2.
And
it
was
told
the
house
of
David
,
saying
,
Syria
is
confederate
with
Ephraim
.
Vers.
22.
Moreover
I
have
given
to
thee
one
portion
above
thy
brethren
,
&c.
]
Because
there
was
one
portion
of
land
in
Canaan
,
which
was
Jacobs
not
onely
by
Gods
donation
,
as
was
all
the
land
of
Canaan
;
but
also
by
a
speciall
civill
right
,
this
he
now
bequeaths
to
Joseph
,
to
whom
he
intended
to
transferre
the
dignitie
of
the
firstborn
,
1.
Chron.
5.
1.
His
birthright
was
given
unto
the
sonnes
of
Joseph
,
the
sonne
of
Israel
,
&c.
for
though
it
was
now
as
well
as
the
rest
of
the
land
in
the
hand
of
the
Canaanites
,
yet
he
did
assuredly
believe
that
God
would
cast
out
the
inhabitants
,
and
plant
his
posteritie
in
their
room
,
and
therefore
as
a
pledge
hereof
,
to
confirm
Josephs
faith
herein
,
and
the
better
to
take
off
his
affections
from
the
delights
of
Egypt
,
and
to
pitch
them
upon
the
expectation
of
Gods
promise
herein
,
he
now
bequeaths
to
him
this
parcell
of
land
,
which
should
be
his
childrens
over
and
above
that
lot
which
in
the
common
division
of
the
land
should
befall
them
.
That
this
portion
of
land
which
Jacob
gave
to
his
sonne
Joseph
was
nigh
unto
Shechem
(
which
in
processe
of
time
was
corruptly
called
Sychar
)
is
evident
by
the
words
of
the
evangelist
,
John
4.
5.
Which
is
called
Sychar
,
near
to
the
parcell
of
ground
that
Jacob
gave
his
sonne
Joseph
:
And
there
though
many
Expositours
understand
it
of
the
citie
Shechem
with
all
the
field
or
territories
adjoyning
,
which
,
say
they
,
according
to
this
prophecie
of
Jacobs
,
fell
to
the
sonnes
of
Joseph
when
the
land
was
divided
amongst
the
tribes
,
Josh.
17.
7.
The
coast
of
Manasseh
was
from
Asher
to
Michmethah
,
that
lyeth
before
Shechem
;
yet
I
conceive
it
is
onely
meant
of
that
parcell
of
land
which
there
he
bought
of
Hamor
Shechems
father
for
an
hundred
pieces
of
money
,
as
is
related
Gen.
33.
19.
which
hereupon
became
his
own
proper
inheritance
,
and
there
afterwards
therefore
Jacobs
sonnes
fed
their
fathers
flocks
,
Gen.
37.
12.
and
there
Josephs
bones
were
buried
by
the
Israelites
when
they
came
into
Canaan
,
as
in
the
inheritance
peculiarly
bequeathed
him
by
his
father
Jacob
,
Josh.
24.
32.
The
bones
of
Joseph
buried
they
in
Shechem
in
a
parcell
of
ground
which
Ja●ob
bought
of
the
sonnes
of
Hamor
the
father
of
Shechem
for
an
hundred
pieces
of
silver
,
and
it
became
the
inheritance
of
the
children
of
Joseph
.
Nor
is
it
of
any
great
moment
that
is
objected
,
that
so
small
a
parcell
of
ground
was
not
worth
the
bequeathing
to
so
great
a
man
as
Joseph
was
now
:
for
we
cannot
think
it
was
so
small
a
tract
of
ground
that
Jacob
bought
for
the
feeding
of
his
cattel
that
were
very
many
.
But
besides
not
so
much
the
quantity
as
the
qualitie
of
the
gift
is
to
be
regarded
:
for
this
being
all
he
had
in
Canaan
by
way
of
purchase
,
Jacob
,
by
bequeathing
this
in
speciall
to
Joseph
,
did
as
it
were
designe
him
his
heir
,
and
conferre
upon
him
the
dignitie
of
the
firstborn
,
which
was
no
small
Prerogative
.
The
greatest
difficultie
in
these
words
is
,
why
Jacob
saith
that
he
took
this
portion
of
the
land
of
Canaan
now
bequeathed
to
Joseph
,
out
of
the
hand
of
the
Amorites
with
his
sword
and
with
his
bow
?
And
for
satisfiing
this
doubt
,
there
are
severall
answers
given
by
Expositours
:
for
first
some
say
that
it
is
usuall
in
the
Scripture
to
speak
prophetically
of
things
to
come
,
as
if
they
were
done
already
:
so
the
birth
of
Christ
is
foretold
by
the
Prophet
Esai
.
9.
6.
under
these
terms
,
Vnto
us
a
child
is
born
;
and
so
,
say
they
,
here
Jacob
,
out
of
the
assurance
of
his
faith
,
speaks
of
the
Israelites
taking
this
land
out
of
the
hands
of
the
inhabitants
by
force
of
arms
as
if
it
were
done
already
:
2.
Others
hold
that
he
speaks
this
with
reference
to
the
slaughter
of
the
Shechemites
by
the
sword
of
his
sonnes
and
servants
,
which
fact
however
he
detested
and
abhorred
,
yet
because
they
armed
themselves
as
it
were
under
his
name
,
and
in
revenge
of
wrong
done
to
him
and
his
,
and
because
through
●ods
just
vengeance
upon
the
Shechemites
and
his
singular
favour
to
Jacob
,
the
land
,
the
inhabitants
whereof
they
had
utterly
destroyed
,
fell
to
him
,
the
neighbouring
inhabitants
not
daring
to
oppose
him
by
reason
of
a
divine
terrour
wherewith
they
were
stricken
,
and
so
he
through
Gods
providence
reaped
the
benefit
of
that
desolation
which
his
sonnes
had
wickedly
made
in
those
parts
;
therefore
he
affirms
here
,
that
he
took
it
out
of
the
hand
of
the
Amorite
with
his
sword
and
with
his
bow
:
3.
Some
again
conceive
that
when
Jacob
removed
to
Hebron
,
after
the
slaughter
of
the
Shechemites
,
the
bordering
inhabitants
entered
upon
the
territories
of
Shechem
,
and
together
with
the
rest
also
took
into
their
hands
that
parcell
of
ground
which
Jacob
had
there
purchased
;
which
when
they
would
not
restore
,
Jacob
did
by
force
of
arms
drive
them
out
,
and
so
recovered
his
own
rightfull
possession
;
which
however
it
were
not
before
related
,
sufficient
it
is
,
that
it
is
here
by
Moses
occasionally
mentioned
:
And
lastly
,
some
conclude
that
these
words
,
Which
I
took
out
of
the
hand
of
the
Amorite
with
my
sword
and
with
my
bow
,
are
figuratively
spoken
,
and
meant
onely
of
the
purchase
that
he
made
of
it
(
accordingly
as
we
use
to
say
that
a
man
gets
a
thing
suo
Marte
,
or
suis
cop●is
,
when
he
gets
it
with
his
own
proper
charge
and
labour
)
and
that
of
purpose
thereby
covertly
to
protest
against
the
crueltie
of
his
sonnes
in
sacking
that
place
and
destroying
the
inhabitants
,
and
against
any
title
that
he
laid
to
it
upon
that
ground
,
and
to
make
known
that
he
challenged
it
not
by
virtue
of
that
cruell
fact
of
theirs
,
but
by
virtue
of
a
just
price
paid
for
it
,
which
he
calls
his
sword
and
his
bow
,
as
in
opposition
to
their
arms
;
because
those
were
the
weapons
wherewith
he
got
it
out
of
the
hands
of
the
Amorites
,
that
is
the
Hivites
,
the
inhabitants
of
Shechem
,
for
Amorites
was
the
common
name
of
all
the
inhabitants
of
Canaan
,
as
we
may
see
Gen.
15.
19.
Josh.
24.
8.
And
I
brought
you
into
the
land
of
the
Amorites
,
which
dwelt
on
the
other
side
Jordan
,
&c.
and
indeed
these
two
last
answers
I
conceive
to
be
the
most
satisfactory
,
because
it
is
evident
that
he
challengeth
this
portion
of
land
to
be
his
by
a
speciall
right
which
he
now
gives
unto
Joseph
;
and
he
might
as
well
have
said
that
he
had
taken
the
whole
land
of
Canaan
by
his
sword
and
by
his
bow
,
as
this
particular
portion
,
if
he
had
spoken
prophetically
concerning
the
conquest
of
the
land
in
time
to
come
by
his
posteritie
;
and
partly
because
it
is
not
probable
that
Jacob
would
alledge
the
cruell
massacre
of
the
Shechemites
as
the
ground
of
his
rightfull
interest
in
this
parcell
of
land
which
he
did
alwayes
so
abhorre
and
detest
,
or
that
he
would
call
their
weapons
his
sword
and
his
bow
,
which
immediately
afterwards
he
calls
instruments
of
crueltie
,
or
,
weapons
of
violence
,
chap.
49.
5.
CHAP.
XLIX
.
Vers.
1.
GAther
your selves
together
that
I
may
tell
you
that
which
shall
befall
in
the
last
dayes
.
]
That
is
,
in
time
to
come
,
yea
long
time
hereafter
:
for
these
words
are
frequently
used
in
Scripture
,
not
onely
for
the
last
dayes
of
the
world
,
nor
,
as
some
will
have
it
,
onely
for
the
time
of
the
new
Testament
,
but
generally
for
the
time
to
come
.
See
1.
Tim.
4.
1.
The
Spirit
speaketh
expresly
(
saith
the
Apostle
)
that
in
the
latter
times
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
shall
depart
from
the
faith
,
which
yet
came
to
passe
not
long
after
the
Apostles
time
.
Vers.
3.
Reuben
thou
art
my
firstborn
,
my
might
,
&c.
]
The
firstborn
are
usually
in
the
Scriptures
called
the
beginning
and
chief
of
their
parents
strength
,
Deut.
21.
17.
But
he
shall
acknowledge
the
sonne
of
the
hated
for
the
firstborn
,
&c.
for
he
is
the
beginning
of
his
strength
.
Psal.
105.
36.
He
smote
all
the
first-born
in
their
land
,
the
chief
of
all
their
strength
;
and
that
both
because
they
are
begotten
in
the
prime
of
their
parents
strength
;
and
because
children
being
accounted
the
strength
of
their
parents
,
Psal.
127.
4
,
5.
As
arrows
are
in
the
hand
of
a
mighty
man
,
so
are
the
children
of
the
youth
:
Happy
is
the
man
that
hath
his
quiver
full
of
them
,
they
shall
not
be
ashamed
;
but
they
shall
speak
with
the
enemies
in
the
gate
,
consequently
the
firstborn
are
the
beginning
and
chief
of
their
strength
,
the
principall
pillar
and
stay
of
their
family
.
But
now
Jacob
saith
this
of
Reuben
,
onely
by
way
of
yielding
what
he
should
have
been
,
had
it
not
been
for
his
sinne
,
and
that
to
make
him
the
more
sensible
of
the
losse
which
his
sinne
had
brought
upon
him
:
Reuben
thou
art
my
firstborn
,
my
might
,
and
the
beginning
of
my
strength
,
the
excellency
of
dignitie
,
and
the
excellency
of
power
;
by
the
ordinary
course
of
nature
the
greatest
honour
and
authoritie
should
have
come
to
thee
and
thy
children
;
but
now
hear
a
contrary
doom
,
Vnstable
as
water
,
&c.
Vers.
4.
Vnstable
as
water
,
thou
shalt
not
excell
.
]
This
expresseth
his
sudden
downfall
from
the
dignitie
of
his
birthright
,
even
as
waters
do
naturally
roll
down
from
high
places
,
and
will
not
continue
there
,
or
else
it
is
meant
of
his
weaknesse
and
of
the
weaknesse
of
his
posteritie
,
in
comparison
of
what
they
should
have
been
had
he
not
lost
his
birthright
.
And
indeed
frequently
in
the
Scripture
the
dissolving
and
weakening
of
mens
strength
is
compared
to
the
pouring
forth
of
waters
,
I
am
poured
forth
like
water
,
saith
David
,
Psal.
22.
14.
and
all
my
bones
are
out
of
joynt
;
and
John
7.
5.
The
hearts
of
the
people
melted
and
became
as
water
;
as
we
also
use
to
say
of
feeble
men
,
that
they
are
as
weak
as
water
:
which
well
agreeth
with
the
condition
of
Reubens
posteritie
,
of
which
tribe
we
reade
not
that
ever
it
came
to
any
excellencie
among
the
other
tribes
.
He
went
up
to
my
couch
.
]
Jacob
,
as
out
of
an
indignation
of
the
fact
,
turneth
his
speech
from
Reuben
to
his
brethren
,
and
shews
how
just
cause
there
was
to
pronounce
this
s●nt●nce
against
him
.
Vers.
5.
Simeon
and
Levi
are
brethren
,
&c.
]
That
is
,
as
brethren
by
birth
of
the
same
father
and
mother
,
so
also
true
brethren
in
iniquitie
:
for
so
this
word
Brother
is
sometimes
taken
,
as
Prov.
18.
9.
He
that
is
slothfull
in
his
work
,
is
brother
to
him
that
is
a
great
waster
.
And
observable
it
is
how
unpartially
Moses
her●
relates
that
brand
of
infamy
that
was
set
upon
Levi
,
the
stock
of
that
tribe
whereof
hims●lf
was
;
which
makes
it
evident
that
in
writing
this
story
he
was
not
guided
by
his
own
private
spirit
,
but
by
the
spirit
of
God
.
Vers.
6.
O
my
soul
,
come
not
thou
into
their
secret
;
unto
their
assembly
,
mine
●onour
,
be
not
thou
u●ited
.
]
This
is
spoken
to
shew
his
detestation
of
that
execrable
fact
of
theirs
,
in
massacring
the
Shechemites
,
and
to
protest
against
the
least
consent
that
he
should
give
thereto
.
No
,
saith
he
,
when
they
consulted
together
,
and
contrived
that
cursed
plot
,
they
did
it
secretly
without
my
knowledge
;
and
when
they
assembled
together
to
put
in
execution
their
barbarous
designe
,
I
knew
not
of
it
:
yea
,
God
forbid
that
my
soul
should
ever
joyn
in
the
plotting
of
such
a
villanie
.
By
his
honour
,
in
the
second
clause
,
he
means
,
as
in
the
first
clause
,
his
soul
,
because
the
soul
is
the
chief
excellency
of
man
,
and
the
glory
of
the
body
,
without
which
the
body
is
nothing
better
then
a
livelesse
lump
of
earth
:
yet
sometimes
by
a
mans
honour
or
glory
in
the
Scriptures
is
meant
his
tongue
:
so
my
glory
,
Psal.
16.
9.
My
heart
is
glad
,
and
my
glory
rejoyceth
,
is
by
the
Apostle
rendred
my
tongue
,
Acts
2.
26.
My
heart
did
rej●yce
,
and
my
tongue
was
glad
;
and
that
because
the
speech
of
man
is
also
his
glory
,
as
being
that
gift
of
God
wherein
he
excels
all
other
creatures
;
and
so
therefore
it
may
be
here
also
taken
,
unto
their
assembly
,
mine
honour
,
be
thou
not
united
,
implying
that
he
would
not
give
the
least
consent
or
approbation
to
a
fact
so
foul
.
Now
this
severe
censure
of
that
treacherous
and
bloudy
crueltie
of
Simeon
and
Levi
in
the
slaughter
of
the
Shechemites
,
is
a
notable
evidence
that
th●
Authour
of
that
Apocryphall
book
of
Judeth
,
where
this
fact
of
Simeons
is
highly
extolled
,
wrote
not
by
the
inspiration
of
that
spirit
of
God
,
by
which
the
Patriarch
Jacob
was
guided
when
he
uttered
this
prophecy
,
and
consequently
that
that
Book
is
no
part
of
the
Canonicall
Scripture
.
Vers.
7.
I
will
divide
them
in
Jacob
,
and
scatter
them
in
Israel
.
]
Jacob
speaks
here
as
in
the
person
of
God
;
as
usuall
it
is
in
the
Scriptures
to
ascribe
the
work
of
God
to
the
Prophets
who
are
onely
his
messengers
to
foreshew
what
he
will
do
.
How
this
prophecy
was
fulfilled
in
the
tribe
of
Levi
,
every
one
knows
;
who
were
here
and
there
dispersed
abroad
,
and
placed
in
severall
cities
all
the
land
over
,
that
so
they
might
teach
and
instruct
the
people
in
the
law
of
God
:
wherein
also
the
goodnesse
of
God
is
observable
,
that
turned
,
as
it
were
,
this
curse
into
a
blessing
;
for
though
the
dividing
and
scattering
of
them
was
in
it self
a
punishment
,
yet
that
they
w●re
dispersed
for
that
end
,
to
be
as
the
mouth
of
God
unto
the
people
,
to
feed
them
with
knowledge
and
understanding
,
herein
they
were
exceedingly
honoured
.
As
for
the
tribe
of
Simeon
,
how
this
prophecy
was
accomplished
in
them
we
may
see
also
,
Josh.
19.
1
,
&c.
who
were
not
planted
apart
by
themselves
in
the
land
of
Canaan
,
as
the
other
tribes
were
,
but
had
their
inheritance
intermingled
with
that
of
Judah
,
out
of
whose
lot
in
severall
places
here
and
there
those
of
Simeon
had
certain
cities
and
villages
assigned
them
:
and
therefore
we
see
that
when
Moses
blessed
the
severall
tribes
before
his
death
,
Deut.
33.
he
made
no
mention
at
all
of
this
scattered
tribe
of
Simeon
;
and
that
afterwards
they
were
forced
,
many
of
them
at
least
,
to
seek
a
new
habitation
,
partly
in
Mount
Seir
,
and
partly
in
Mount
Gedor
,
1.
Chron.
4.
39
,
43.
by
force
of
arms
driving
out
the
Amalekites
,
and
other
inhabitants
,
and
so
planting
themselves
in
their
room
.
Now
herein
also
was
the
punishment
denounced
against
Simeon
sweetned
also
,
in
that
though
they
were
thus
divided
and
scattered
,
yet
it
was
an
honour
to
them
that
they
were
at
first
joyned
with
the
royall
tribe
of
Judah
,
and
that
afterwards
God
made
them
victorious
over
those
uncircumcised
nations
in
whose
countrey
they
planted
themselves
,
when
their
first
habitation
,
by
reason
they
multiplied
so
greatly
,
was
too
little
for
them
.
Vers.
8.
Judah
,
thou
art
he
whom
thy
brethren
shall
praise
.
]
Alluding
to
his
name
,
which
signifieth
confession
,
or
,
praise
,
Gen.
29.
35.
And
she
conceived
again
,
and
bare
a
sonne
,
and
she
said
,
Now
will
I
praise
the
Lord
.
And
the
meaning
is
,
that
the
name
of
this
tribe
should
be
famous
and
eminent
amongst
the
rest
,
not
onely
in
regard
of
the
temporall
government
,
but
much
more
in
regard
that
out
of
him
Christ
should
come
,
Heb.
7.
14.
For
it
is
evident
that
our
Lord
sprang
out
of
Judah
.
Thy
hand
shall
be
in
the
neck
of
thy
enemies
.
]
That
is
,
thou
shalt
put
them
to
flight
and
subdue
them
.
This
prophecy
of
the
valour
and
prevailing
power
of
Judah
was
fulfilled
when
that
tribe
became
the
leader
,
Num.
10.
14.
In
the
first
place
went
the
standard
of
the
camp
of
the
children
of
Judah
.
Judg.
1.
1
,
2.
The
children
of
Israel
asked
the
Lord
,
saying
,
Who
shall
go
up
for
us
against
the
Canaanites
first
to
fight
against
them
?
And
the
Lord
said
,
Judah
shall
go
up
;
as
also
in
those
Worthies
of
this
tribe
,
Othniel
,
Judg.
3.
9
,
10.
David
,
2.
Sam.
8.
1.
Solomon
,
1.
Chron.
22.
9.
but
especially
in
Christ
,
who
hath
vanquished
all
the
powers
of
darknesse
.
Thy
fathers
children
shall
bow
down
before
thee
.
]
This
is
spoken
in
relation
to
that
regall
power
that
should
be
established
in
the
tribe
of
Judah
,
to
which
all
the
Israelites
should
submit
themselves
;
and
purposely
that
he
might
comprehend
all
the
posteritie
of
Jacob
,
even
all
the
tribes
of
Israel
,
he
saith
not
,
thy
mothers
children
,
but
,
thy
fathers
children
shall
bow
down
,
&c.
Yet
it
is
most
exactly
accomplished
in
the
spirituall
kingdome
of
Christ
,
Phil.
2.
10.
That
at
the
name
of
Jesus
every
knee
should
bow
.
Vers.
9.
Judah
is
a
lions
whelp
,
&c.
]
The
tribe
of
Judah
is
here
compared
to
a
lion
,
thereby
the
better
yet
to
expresse
their
mighty
strength
and
courage
,
how
terrible
they
should
be
unto
their
enemies
,
and
how
great
and
glorious
their
conquests
should
be
;
that
look
as
a
lion
,
the
king
of
beasts
,
flies
upon
any
beast
he
meets
with
,
and
tears
them
in
pieces
,
and
returning
from
his
prey
,
coucheth
down
,
and
feedeth
upon
his
prey
,
or
lieth
at
rest
,
and
none
dare
disquiet
him
,
or
offer
to
take
his
prey
from
him
;
so
should
Judahs
kings
conquer
and
subdue
their
enemies
,
and
then
returning
with
victorie
should
quietly
and
peaceably
enjoy
their
spoils
and
conquests
without
disturbance
.
But
especially
is
this
spoken
in
relation
to
Christs
unresistable
power
,
and
glorious
conquests
,
who
is
therefore
called
▪
the
lion
of
the
tribe
of
Judah
,
Rev.
5.
5.
Vers.
10.
The
sceptre
shall
not
depart
,
&c.
till
Shiloh
come
.
]
Shiloh
,
is
by
interpretation
,
the
Prosperer
,
the
Safemaker
,
the
Prince
of
peace
:
or
,
as
others
think
,
his
sonne
,
or
,
her
sonne
,
&
is
doubtlesse
meant
of
the
Messiah
,
the
Lord
Christ
,
who
is
indeed
the
onely
Saviour
of
mankind
,
the
onely
Peace-maker
betwixt
God
and
us
;
and
the
sonne
of
Judah
,
and
that
as
being
the
sonne
of
the
Virgin
Mary
,
who
was
of
Judahs
tribe
:
so
that
the
drift
of
these
words
was
to
foretell
of
what
tribe
the
Messiah
should
be
,
to
wit
,
of
the
tribe
of
Judah
;
and
at
what
time
he
should
come
,
to
wit
,
that
after
once
the
regall
dignitie
should
be
settled
in
that
tribe
,
which
was
done
when
David
was
anoynted
king
,
the
government
should
never
be
taken
from
him
,
at
least
so
farre
but
that
there
should
be
a
Lawgiver
from
between
his
feet
,
nor
his
kingdome
and
commonwealth
be
utterly
ruined
and
abolished
untill
the
Messiahs
coming
.
The
chief
difficultie
of
this
place
is
,
in
making
good
the
truth
of
this
prophecy
,
concerning
the
continuance
of
Judahs
principalitie
and
kingdome
untill
the
Messiahs
coming
,
and
that
because
it
is
evident
,
1.
That
after
Jechoniah
and
Zedekiah
,
the
two
last
kings
of
Judah
,
they
had
no
more
any
king
of
that
royall
house
of
David
,
nor
of
the
tribe
of
Judah
:
for
so
Jeremiah
prophecied
concerning
Jechoniah
,
Jer.
22.
●0
.
Thus
saith
the
Lord
,
Write
ye
this
man
childlesse
,
a
man
that
shall
not
pro●per
in
his
dayes
:
for
no
man
of
his
seed
shall
prosper
,
sitting
upon
the
throne
of
David
,
and
ruling
any
more
in
Judah
;
yea
so
Ezekiel
prophecied
concerning
the
utter
overthrow
of
that
crown
and
regall
dignitie
,
Ezek.
21.
27.
I
will
overturn
,
overturn
,
overturn
it
,
and
it
shall
be
no
more
untill
he
come
whose
right
it
is
,
and
I
will
give
it
him
;
2.
That
after
their
return
from
their
captivity
in
Babylon
,
though
in
the
principalitie
of
Zorobabel
,
and
perhaps
of
some
of
his
posterity
,
there
was
a
little
reviving
of
the
dignitie
of
Judahs
tribe
,
yet
within
few
years
,
the
supreme
,
yea
the
regall
,
power
came
into
the
hands
of
the
Macchabees
,
who
were
of
the
tribe
of
Levi
,
and
yet
ruled
many
of
them
as
kings
over
the
Jews
,
untill
Herod
did
wholly
take
away
their
principality
from
them
.
Now
to
this
objection
some
answer
,
That
though
in
the
time
of
the
Macchabees
,
who
were
indeed
of
the
tribe
of
Levi
,
the
chief
power
was
removed
from
the
tribe
of
Judah
,
yet
there
was
then
a
Lawgiver
from
between
his
feet
,
to
wit
,
the
Sanhedrin
,
that
great
Councell
of
seventy
Elders
,
to
whom
the
cognizance
of
the
weightiest
causes
appertained
,
and
the
establishing
of
laws
,
and
who
were
still
elected
out
of
the
tribe
of
Judah
,
and
continued
constantly
in
the
exercise
of
this
power
untill
a
little
before
the
birth
of
Christ
,
Herod
who
was
a
mere
stranger
became
king
of
Judea
,
and
rooted
them
quite
out
;
yet
because
the
chief
thing
alledged
in
this
answer
to
satisfie
the
objection
,
to
wit
,
that
the
Sanhedrin
were
all
chosen
out
of
the
tribe
of
Judah
,
is
taken
for
granted
,
but
cannot
be
well
proved
,
a
more
full
answer
I
conceive
is
given
by
others
in
these
following
particulars
:
1.
That
by
Judah
here
is
meant
the
whole
nation
and
kingdome
of
the
Jews
,
after
the
ten
tribes
of
Israel
were
separated
from
them
,
and
became
a
kingdome
apart
by
it self
,
and
that
because
although
there
were
of
the
tribes
of
Levi
and
Benjamin
amongst
them
,
yet
they
were
as
it
were
incorporated
into
the
tribe
of
Judah
,
and
the
whole
commonwealth
had
their
name
from
Judah
,
and
was
called
the
kingdome
of
Judah
;
insomuch
that
in
the
eleaventh
chapter
of
the
first
book
of
the
kings
,
three
severall
times
,
to
wit
,
vers.
13
,
32
,
36.
it
is
said
that
there
should
be
onely
one
tribe
reserved
to
the
kings
that
were
of
the
posteritie
of
David
;
and
1.
King
.
12.
20.
it
is
said
,
There
was
none
that
followed
the
house
of
David
but
the
tribe
of
Judah
onely
;
yea
and
after
their
return
from
the
captivitie
out
of
Babylon
,
they
were
all
chiefly
planted
in
the
lot
and
territory
that
appertained
to
the
tribe
of
Judah
:
whence
it
is
,
that
though
after
Nehemiahs
time
,
the
chief
government
was
in
the
hands
of
the
priests
,
yet
because
the
whole
people
were
called
by
the
name
of
Judah
,
the
kingdome
and
commonwealth
of
Judah
,
therefore
still
the
government
may
be
said
to
be
in
Judah
;
yea
and
this
therefore
may
well
be
thought
to
be
the
main
thing
intended
in
this
prophecie
,
that
whereas
those
of
the
kingdome
of
the
ten
tribes
of
Israel
,
after
they
were
carried
away
captive
into
Assyria
,
did
never
return
thence
again
to
become
a
kingdome
and
commonwealth
as
before
,
yet
those
of
Judah
,
after
seventy
years
captivity
in
Babylon
,
returned
again
into
their
own
land
,
and
became
a
kingdome
and
commonwealth
as
before
,
though
not
so
glorious
,
living
under
the
government
of
their
own
laws
,
and
the
command
of
their
own
rulers
,
and
so
continued
,
untill
a
little
before
Christs
coming
the
government
was
wholly
taken
from
them
,
and
not
long
after
the
death
of
Christ
,
their
kingdome
and
commonwealth
w●s
by
the
Romanes
utterly
destroyed
.
2.
That
even
at
that
time
when
the
supreme
power
was
in
the
priests
,
they
had
it
by
the
choice
and
appointment
of
the
people
of
Judah
,
who
conferred
this
honour
upon
the
Macchabees
because
of
their
zeal
and
valour
in
fighting
against
their
enemies
.
3.
Though
all
the
Sanhedrim
were
not
of
the
tribe
of
Judah
,
yet
doubtlesse
the
greatest
part
of
them
were
of
that
tribe
,
as
it
is
evident
,
because
the
greatest
part
by
farre
of
those
that
returned
from
Babylon
were
of
that
tribe
,
which
is
sufficient
to
make
good
this
prophecy
,
That
there
should
not
cease
to
be
a
Lawgiver
from
between
Judahs
feet
,
that
is
,
of
his
seed
and
progeny
,
untill
the
Messias
came
.
And
unto
him
shall
the
gathering
of
the
people
be
.
]
That
is
,
whereas
a
little
before
the
coming
of
Christ
Judah
shall
seem
to
have
lost
his
authority
,
in
Christ
it
shall
be
recovered
again
,
to
whom
not
onely
the
Jews
but
all
other
nations
shall
come
in
as
to
their
king
,
and
submit
themselves
to
his
sceptre
.
Vers.
11.
Binding
his
fole
unto
the
vine
,
&c.
]
This
last
passage
of
Judahs
blessing
is
wholly
a
prophecy
concerning
the
wondrous
fruitfulnesse
of
that
part
of
Canaan
,
which
should
fall
to
Judahs
lot
and
portion
,
to
wit
,
that
it
should
abound
with
vines
and
fat
pastures
,
insomuch
that
wine
and
milk
should
be
as
plentifull
and
common
in
a
manner
as
water
amongst
them
.
Vers.
13.
Zebul●n
shall
dwell
at
the
haven
of
the
s●a
.
]
Though
Issachar
were
older
then
Zebulun
,
yet
Jacob
blesseth
him
first
,
because
his
lot
was
next
in
the
division
of
the
land
,
Josh.
19.
10.
And
the
third
lot
came
up
for
the
children
of
Zebulun
,
&c.
and
prophesieth
of
his
dwelling
by
the
sea
,
alluding
to
his
name
which
importeth
dwelling
,
Gen.
30.
20.
Now
will
my
husband
dwell
with
me
,
&c.
and
she
called
his
name
Zeb●l●n
:
and
indeed
his
borders
were
both
to
the
main
sea
Westward
,
and
to
the
sea
of
Galilee
Eastward
,
Josh.
19.
10.
And
their
border
went
up
toward
the
sea
,
&c.
Isa.
9.
1.
When
at
the
first
he
lightly
afflicted
the
land
of
Zebulun
,
and
the
land
of
Naphtali
,
and
afterward
did
more
grievously
afflict
her
by
the
way
of
the
sea
,
beyond
Jordan
,
in
Galilee
of
the
nations
.
Vers.
14.
Issachar
is
a
strong
asse
,
&c.
]
Jacob
here
foresheweth
how
different
the
disposition
of
this
tribe
of
Issachar
should
be
from
that
of
Zebulun
,
whereof
he
had
before
spoken
,
as
Moses
also
doth
,
Deut.
33.
18.
Rejoyce
Zebulun
in
thy
going
out
,
and
Issachar
in
thy
tents
;
to
wit
,
that
whereas
those
of
Zebulun
should
be
altogether
for
tradin
gand
trafficking
abroad
at
sea
,
these
of
Issachar
should
be
wholly
for
a
quiet
life
,
and
countrey
imployments
at
home
.
Issachar
is
a
strong
asse
,
&c.
The
meaning
is
,
that
this
tribe
should
be
of
great
strength
,
but
of
a
more
servile
disposition
;
that
his
portion
should
fall
in
a
fertile
and
fat
soil
,
and
that
accordingly
his
strength
should
be
imployed
in
tilling
the
ground
and
other
countrey
labours
;
and
last
of
all
,
that
he
should
rather
undergo
any
tributes
and
taxes
that
should
be
laid
upon
him
,
then
be
drawn
from
that
quiet
which
at
home
he
did
enjoy
.
But
then
withall
we
must
know
that
this
is
spoken
onely
concerning
the
condition
of
this
tribe
for
the
generall
;
for
even
in
this
tribe
there
were
sometimes
some
that
were
of
a
more
noble
and
a
more
heroicall
spirit
.
Judg.
5.
15.
it
is
said
,
That
the
princes
of
Issachar
were
with
Deborah
,
even
Issachar
and
also
Barak
;
and
1.
Chron.
12.
32.
it
is
said
that
many
of
the
children
of
Issachar
resorted
to
David
to
Hebron
,
who
were
men
of
eminent
understanding
,
and
ready
armed
to
the
warre
,
as
it
is
vers.
23.
and
came
purposely
to
settle
the
kingdome
upon
him
,
according
to
the
word
of
the
Lord
.
Vers.
16.
Dan
shall
judge
his
people
as
one
of
the
tribes
of
Israel
.
]
Dan
was
the
eldest
sonne
of
Bilhah
,
Rachels
handmaid
,
and
his
name
was
given
him
as
a
memoriall
that
God
had
judged
Rachel
in
giving
her
a
sonne
by
her
handmaid
(
for
Dan
signifieth
judging
)
Gen.
30.
6.
saith
Rachel
,
God
hath
judged
me
,
and
hath
also
heard
my
voice
,
and
hath
given
me
a
sonne
;
therefore
●alled
she
his
name
Dan
;
alluding
therefore
to
his
name
he
pronounceth
this
blessing
upon
him
,
Dan
shall
●udge
his
people
,
as
one
of
the
tribes
of
Israel
;
and
the
meaning
doubtlesse
is
that
however
he
was
the
sonne
of
a
handmaid
,
yet
his
posteritle
should
be
one
of
the
tribes
of
Israel
,
and
enjoy
all
the
priviledges
of
a
tribe
,
as
well
as
the
posterity
of
his
freeborn
sonnes
,
of
whom
before
he
had
spoken
;
to
wit
,
they
●hould
have
an
equall
share
in
the
land
of
Canaan
,
and
as
other
tribes
had
their
heads
and
elders
to
judge
and
decide
causes
amongst
them
,
so
should
they
.
Some
conceive
the
raising
up
of
Sampson
to
be
one
of
the
judges
,
who
was
of
the
tribe
of
Dan
,
to
be
the
accomplishment
of
this
prophecy
;
but
questionlesse
the
blessing
here
promised
is
more
generall
,
and
meant
of
the
common
priviledges
which
as
a
tribe
Dan
should
enjoy
in
the
common
government
of
the
people
together
with
the
rest
.
And
Dan
being
the
eldest
of
the
sonnes
of
the
handmaid
,
by
expressing
that
he
should
enjoy
this
priviledge
,
the
like
is
implyed
concerning
the
rest
.
Vers.
16.
Dan
shall
be
a
serpent
by
the
way
.
]
A
prophecy
that
this
tribe
should
rather
by
cunning
then
open
force
get
the
better
of
their
enemies
.
Some
footsteps
whereof
we
have
in
Sampsons
acts
,
and
also
in
that
exploit
of
this
tribe
against
Laish
,
which
they
suddenly
surprised
,
Judg.
18.
27.
And
they
came
unto
Laish
,
unto
a
people
that
were
at
quiet
,
and
secure
;
and
they
smote
them
with
the
edge
of
the
sword
,
&c.
Vers.
18.
I
have
waited
for
thy
salvation
,
O
Lord.
]
This
ejaculation
thus
interposed
,
is
not
strange
in
a
dying
man
;
yet
the
ground
might
be
,
his
foreseeing
the
troubles
of
his
posterity
,
and
that
tribe
of
Dan
in
speciall
.
Vers.
19.
Gad
,
a
troop
shall
overcome
him
,
but
he
shall
overcome
at
last
.
]
Herein
Jacob
foretells
that
Gads
posterity
,
being
placed
in
the
utmost
skirts
of
the
land
of
Canaan
,
should
be
often
sorely
annoyed
with
the
incursions
of
the
bordering
nations
that
should
be
enemies
to
Israel
,
to
wit
,
the
Ammonites
,
Moabites
,
and
others
,
who
should
often
by
troops
make
inroads
upon
the
Gadites
that
lay
next
to
them
,
but
at
length
they
should
gather
their
forces
together
,
overcome
them
,
and
drive
them
out
of
their
countrey
again
,
and
so
afterward
peaceably
enjoy
their
possessions
.
Now
because
Gad
signifieth
a
troop
;
A
troop
cometh
,
saith
Leah
concerning
this
first-born
sonne
of
her
handmaid
Zilpah
,
and
therefore
she
called
his
name
Gad
,
Gen.
30.
11.
in
allusion
to
his
name
,
Jacob
thus
expresseth
his
blessing
,
Gad
,
a
troop
shall
overcome
him
,
but
he
shall
overcome
at
the
last
.
Vers.
21.
Naphtali
is
a
hind
let
loose
,
he
giveth
goodly
words
.
]
Herein
is
chiefly
prophesied
(
as
I
conceive
)
that
this
tribe
should
also
have
a
fruitfull
and
pleasant
portion
in
the
land
of
Canaan
,
wherein
they
should
be
as
a
hind
let
loose
,
that
hath
scope
and
liberty
,
and
so
in
choice
of
pastures
find
plenty
of
feeding
;
2.
That
they
should
live
as
in
plenty
,
so
in
peace
,
as
a
hind
let
loose
,
that
is
,
a
hind
that
must
not
be
hunted
,
but
is
preserved
and
cherished
as
the
delight
of
the
owner
;
but
3.
It
may
also
be
meant
of
their
cunning
and
active
nimblenesse
in
dealing
with
their
enemies
,
that
they
should
be
light-footed
both
to
pursue
enemies
,
and
to
escape
danger
,
Psal.
18.
34.
He
maketh
my
feet
like
hinds
feet
;
whereof
one
instance
we
have
in
the
story
of
Barak
,
Judg.
4.
10
,
15
,
16.
And
Barak
called
Zebulun
and
Naphtali
to
Kedesh
,
&c.
And
the
Lord
discomfited
Sisera
,
and
all
his
chariots
,
and
all
his
host
with
the
edge
of
the
sword
before
Barak
,
so
that
Sisera
lighted
down
off
his
chariot
,
and
fled
away
on
his
feet
;
but
Barak
pursued
after
the
chariots
,
&c.
and
all
the
host
of
Sisera
fell
upon
the
edge
of
the
sword
,
and
there
was
not
a
man
left
.
As
for
the
second
clause
,
he
giveth
goodly
words
,
thereby
is
meant
in
generall
,
that
this
tribe
should
be
fair-spoken
▪
courteous
,
and
of
friendly
behaviour
,
and
therefore
beloved
;
or
it
may
be
more
particularly
intended
,
1.
of
their
eloquence
,
and
fair
speeches
,
whereby
they
should
rather
keep
themselves
safe
,
then
by
force
of
arms
;
2.
of
the
songs
of
thanksgiving
,
the
praises
and
blessings
which
they
should
return
unto
God
,
both
for
their
fruitfull
land
,
their
peace
,
and
conquest
of
their
enemies
;
of
which
last
we
have
an
instance
in
that
song
of
Deborah
and
Barak
,
Judg.
5.
Vers.
20.
Out
of
Asher
his
bread
shall
be
fat
,
and
he
shall
yield
royall
dainties
.
]
That
is
,
the
portion
which
in
the
division
of
the
land
of
Canaan
shall
fall
to
this
tribe
,
shall
be
fat
,
and
fertile
,
abounding
with
wine
and
oyl
,
but
especially
with
the
choicest
and
finest
wheat
;
and
so
indeed
it
was
one
of
the
richest
and
fruitfullest
parts
of
all
that
countrey
.
Vers.
22.
Joseph
is
a
fruitfull
bough
.
]
Because
of
him
came
two
tribes
.
Vers.
23.
The
archers
have
sorely
grieved
him
,
&c.
]
His
brethren
that
sold
him
,
his
mistris
that
accused
,
and
m●ster
that
imprisoned
,
did
what
they
could
to
r●ine
him
;
but
through
Gods
assistance
he
proved
too
strong
for
them
all
.
Vers.
24.
From
thence
is
the
shepherd
,
stone
of
Israel
.
]
That
is
,
from
the
mightie
God
of
Jacob
it
was
,
that
Joseph
became
the
shepherd
,
the
stone
of
Israel
▪
a
shepherd
,
in
that
he
fed
both
his
father
and
brethren
in
the
time
of
famine
;
the
stone
of
Israel
,
in
that
he
was
a
rock
of
refuge
to
them
,
providing
a
hiding
place
for
them
in
Egypt
when
they
were
in
so
great
distresse
,
and
in
that
he
was
the
onely
stay
and
support
of
his
father
and
all
his
family
.
And
herein
was
Joseph
a
figure
of
Christ
,
who
is
the
shepherd
of
his
Israel
,
the
foundation
and
corner
stone
of
his
Church
and
people
,
Acts
4.
11.
This
is
the
stone
which
was
set
at
nought
of
you
builders
,
which
is
become
the
head
of
the
corner
.
Vers.
26.
The
blessings
of
thy
father
have
prevailed
above
the
blessings
of
my
progenitours
,
&c.
]
This
place
is
diversly
rendred
by
Interpreters
,
and
accordingly
they
differ
much
in
giving
the
sense
and
meaning
of
the
words
.
But
according
to
our
translation
the
meaning
of
the
first
clause
is
evident
,
to
wit
,
that
Jacob
therein
affirms
that
the
blessings
wherewith
he
had
blessed
his
children
,
and
Joseph
especially
,
were
of
farre
greater
efficacie
and
excellencie
then
those
wherewith
his
progenitours
had
blessed
their
children
.
If
we
understand
it
to
be
spoken
concerning
all
his
children
,
and
that
it
is
afterward
particularly
applyed
to
Joseph
in
the
following
words
,
They
shall
be
on
the
head
of
Joseph
,
&c.
and
thus
we
must
know
that
he
preferres
the
blessings
wherewith
he
had
blessed
his
children
before
those
of
the
Patriarchs
that
were
before
them
,
1.
because
they
were
more
particularly
explained
and
applyed
;
2.
because
they
were
and
should
be
more
suddenly
,
clearly
,
fully
and
effectually
accomplished
in
them
:
for
till
their
increase
in
Egypt
,
where
was
that
seed
to
be
seen
that
should
equall
,
as
it
were
,
the
number
of
the
starres
?
yea
what
likelyhood
was
there
of
such
an
increase
?
3.
because
whereas
the
promised
seed
made
to
Abraham
was
ratified
onely
unto
Isaac
,
and
so
Ishmael
and
the
rest
of
his
sonnes
were
excluded
,
and
afterwards
it
was
confirmed
onely
to
Jacob
,
and
so
Esau
was
cut
off
,
now
it
was
ratified
unto
all
his
children
,
and
upon
the
condition
of
faith
to
all
their
posteritie
.
But
if
we
understand
it
particularly
of
Joseph
,
the
blessing
wherewith
Jacob
had
blessed
him
is
said
to
surpasse
the
blessings
wherewith
his
progenitours
were
blessed
,
1.
because
it
should
not
now
be
long
ere
the
promises
made
to
Abraham
,
Isaac
,
and
Jacob
concerning
the
multiplying
of
their
seed
.
&c.
should
be
performed
:
hitherto
there
was
no
appearance
of
that
which
God
had
promised
,
but
now
as
in
the
other
sonnes
of
Jacob
,
so
in
Joseph
also
,
the
promise
of
God
should
be
accomplished
;
2.
because
he
should
have
this
priviledge
above
the
rest
,
that
his
two
sonnes
should
be
the
heads
of
two
severall
tribes
;
3.
because
Joseph
was
in
regard
of
temporall
blessings
farre
happier
then
ever
Jacob
,
or
any
of
his
progenitours
had
been
,
being
advanced
in
Egypt
to
the
highest
pitch
of
honour
next
under
the
King
,
and
so
living
and
dying
in
great
prosperitie
.
The
greatest
difficultie
is
in
the
next
words
,
Vnto
the
utmost
bounds
of
the
everlasting
hills
,
and
the
most
probable
expositions
that
are
given
thereof
are
these
▪
1.
That
they
are
a
comparative
expression
of
the
surpassing
excellency
of
those
blessings
wherewith
he
had
blessed
his
children
,
and
Joseph
especially
,
and
how
farre
they
exceeded
those
of
his
progenitours
,
to
wit
,
as
farre
,
as
the
utmost
tops
of
the
hills
and
mountains
are
above
the
ordinary
levell
of
the
earth
;
2.
That
they
are
an
amplification
of
that
which
went
before
concerning
the
blessings
wherewith
he
had
blessed
them
,
shewing
that
they
were
blessings
not
onely
temporall
,
but
also
spirituall
and
eternall
,
such
as
should
reach
beyond
the
continuance
of
the
mountains
and
hills
,
which
yet
should
continue
till
time
should
be
no
more
,
and
are
therefore
called
,
everlasting
hills
:
whence
is
that
of
the
prophet
,
〈◊〉
54.
10.
The
mountains
shall
depart
,
and
the
hills
be
removed
,
but
my
kindnesse
shall
not
depart
from
thee
,
&c.
that
is
,
my
kindnesse
to
thee
shall
be
more
stable
then
the
mountains
that
cannot
be
removed
,
but
shall
continue
to
the
end
of
the
world
.
And
indeed
herein
was
the
chief
and
surpassing
excellency
of
Jacobs
blessing
above
those
of
his
progenitours
,
that
all
his
sonnes
were
appointed
heirs
of
the
promise
,
and
of
the
covenant
of
grace
,
not
one
of
them
being
excluded
,
as
Ishmael
and
Esau
were
;
and
3.
they
are
added
to
set
forth
the
riches
of
the
portion
of
land
which
should
befall
the
tribes
of
Ephraim
and
Manasseh
in
the
division
of
Canaan
,
which
as
it
should
abound
with
all
other
desirable
blessings
,
so
also
with
the
chief
things
of
the
ancient
mountains
,
and
the
precious
things
of
the
lasting
hills
,
as
Moses
calls
them
in
his
blessing
of
Joseph
,
Deut.
33.
15.
And
indeed
if
we
observe
how
evident
it
is
that
Moses
doth
there
,
as
it
were
,
explain
and
unfold
this
blessing
of
Jacob
,
we
may
the
more
readily
encline
to
think
that
what
is
there
expressed
concerning
the
ancient
mountains
and
lasting
hills
in
Josephs
portion
is
also
covertly
intended
here
.
Vers.
26.
They
shall
be
on
the
head
of
Joseph
,
&c.
]
Comparing
the
blessings
wherewith
God
had
blessed
him
to
the
oyl
wherewith
Princes
are
wont
to
be
anoynted
,
he
saith
,
They
should
be
on
the
head
of
Joseph
,
and
on
the
crown
of
the
head
of
him
that
was
separate
from
his
brethren
,
that
is
,
whom
the
Lord
hath
separated
and
set
apart
from
the
rest
of
his
brethren
,
advancing
him
to
a
high
and
singular
degree
of
honour
:
and
in
this
sense
he
was
a
Nazarite
,
as
the
word
is
in
the
originall
.
Vers.
27.
Benjamin
shall
ravine
as
a
wolf
,
in
the
morning
he
shall
devour
the
prey
,
&c.
]
Because
the
wolf
is
a
strong
and
fierce
beast
,
and
goeth
forth
usually
both
mornings
and
evenings
to
seek
his
prey
,
Jacob
here
compares
this
tribe
to
a
ravening
wolf
,
and
that
to
signifie
,
they
should
be
a
very
strong
couragious
and
warlike
people
,
and
that
they
should
with
admirable
violence
vanquish
and
destroy
their
enemies
,
and
return
from
the
battel
laden
with
the
spoils
.
And
indeed
that
this
tribe
of
Benjamin
was
in
future
times
of
a
warlike
disposition
,
we
find
in
many
places
of
the
sacred
history
,
and
especially
in
those
bloudy
battels
which
they
fought
with
their
brethren
of
the
other
tribes
,
where
though
there
were
of
the
other
tribes
foure
hundred
thousand
armed
men
,
&
themselves
were
but
five
and
twenty
thousand
and
seven
hundred
,
yet
they
twice
overcame
them
,
and
slew
of
them
eight
and
thirtie
thousand
;
and
it
is
there
particularly
noted
of
these
Benjamites
(
which
shows
what
active
men
they
werefor
the
warre
)
that
there
were
amongst
them
seven
hundred
chosen
men
left-handed
,
thatcould
every
one
sling
stones
at
a
hairs
breadth
and
not
misse
,
Judg.
20.
16.
and
in
the
conquests
of
Saul
,
the
first
king
of
Israel
,
who
was
of
this
tribe
.
Vers.
28.
All
these
are
the
twelve
tribes
of
Israel
.
]
That
is
,
these
are
the
heads
from
whom
descended
the
twelve
tribes
of
Israel
;
indeed
there
were
thirteen
tribes
:
but
Ephraim
and
Manasseh
are
comprehended
in
one
,
under
the
name
of
Joseph
their
father
;
and
besides
when
the
land
of
Canaan
was
divided
amongst
the
tribes
,
the
Levites
had
no
share
amongst
them
,
because
the
Lord
was
their
portion
,
and
so
they
were
still
called
the
twelve
tribes
of
Israel
.
And
by
this
mentioning
of
the
tribes
,
the
holy
Ghost
doth
,
as
it
were
,
direct
us
to
look
for
the
accomplishment
of
these
prophecies
,
not
so
much
in
the
persons
of
Jacobs
sonnes
,
as
in
their
posterity
.
Every
one
according
to
his
blessing
,
he
blessed
them
.
]
That
is
,
he
foretold
the
severall
blessings
which
God
had
allotted
to
them
.
But
did
he
not
rather
pronounce
three
of
them
accursed
,
namely
,
Reuben
,
Simeon
,
and
Levi
?
I
answer
,
1.
That
the
temporall
chastisement
threatned
was
but
a
fatherly
correction
for
their
amendment
,
and
so
a
blessing
and
not
a
curse
:
but
2.
They
are
blessed
also
in
that
he
concludes
them
within
the
number
of
the
tribes
,
and
so
comprehendeth
them
within
the
Covenant
:
for
by
this
means
they
have
an
equall
right
with
the
rest
to
the
land
of
promise
,
and
by
faith
to
the
heavenly
Canaan
,
whereof
the
other
was
a
type
.
CHAP.
L.
Vers.
3.
ANd
fourty
dayes
were
fulfilled
for
him
.
]
That
is
,
fourty
dayes
were
spent
in
embalming
him
,
according
to
the
custome
of
the
countrey
.
And
the
Egyptians
mourned
for
him
threescore
and
ten
dayes
.
]
That
is
,
thirty
dayes
after
they
had
done
embalming
him
did
the
Court
,
and
the
Egyptians
mourn
for
him
,
ere
he
was
carried
to
be
buried
.
Vers.
4.
Joseph
spake
unto
the
house
of
Pharaoh
,
saying
.
]
Though
Joseph
was
still
in
as
high
esteem
with
Pharaoh
as
ever
before
,
yet
he
made
use
of
the
mediation
of
the
Egyptian
courtiers
,
to
procure
the
kings
consent
that
he
might
go
into
Canaan
,
to
bury
his
father
,
partly
thereby
to
endear
himself
the
better
to
them
,
and
to
testifie
his
own
modestie
,
who
in
a
businesse
that
concerned
himself
would
do
nothing
,
but
what
should
be
approved
of
all
;
partly
to
prevent
all
suspicion
of
any
purpose
that
he
should
have
to
get
quite
away
out
of
Egypt
upon
this
occasion
;
and
partly
also
perhaps
,
because
mourners
used
not
to
come
into
the
presence
of
Princes
.
Esther
.
4.
2.
For
none
might
enter
into
the
kings
gate
clothed
with
sackcloth
.
Vers.
5.
In
my
grave
which
I
have
digged
for
me
,
&c.
]
Thereby
implying
,
that
it
was
not
in
any
contempt
of
Egypt
,
to
decline
the
envy
of
the
Egyptians
,
who
might
be
ready
enough
to
surmise
that
he
despised
their
land
,
as
not
worthy
to
be
the
grave
of
his
father
,
he
makes
known
that
he
desired
this
onely
because
his
father
had
long
since
,
before
he
came
into
Egypt
,
digged
a
grave
for
himself
there
where
his
ancestours
and
wife
were
buried
,
and
made
him
swear
that
he
would
bury
him
there
.
Vers.
10.
And
they
came
into
the
threshing
floore
of
Atad
,
&c.
]
This
threshing
floore
of
Atad
I
conceive
to
have
been
not
farre
from
Hebron
,
the
place
intended
for
the
sepulchre
of
Jacob
,
chosen
happely
by
Joseph
and
the
rest
,
as
the
most
convenient
place
to
perform
the
solemnities
of
his
funerall
rites
by
so
great
a
multitude
.
And
it
is
said
to
be
beyond
Jordan
,
with
respect
unto
Moses
,
who
was
on
the
outside
of
Jordan
in
the
wildernesse
where
he
wrote
these
things
,
Deut.
1.
1.
These
be
the
words
which
Moses
spake
unto
all
Israel
,
on
this
side
Jordan
,
in
the
wildernesse
,
&c.
Deut.
3.
25.
I
pray
thee
let
me
go
over
,
and
see
the
good
land
that
is
beyond
Jordan
.
Vers.
18.
And
they
said
,
Behold
we
be
thy
servants
.
]
This
is
spoken
by
way
of
submitting
themselves
to
Joseph
,
because
of
the
wrong
that
they
had
formerly
done
him
;
as
if
they
should
have
said
,
We
sold
thee
for
a
servant
into
Egypt
,
and
behold
we
now
yield
up
our selves
to
be
thy
servants
.
Vers.
19.
For
am
I
in
the
place
of
God
?
]
Can
I
,
or
dare
I
(
think
you
)
be
offended
with
that
which
I
know
was
Gods
work
,
or
seek
to
revenge
my self
on
you
whom
God
hath
forgiven
?
or
turn
that
to
your
destruction
,
which
God
did
for
your
preservation
?
this
were
to
make
my self
equall
with
God
,
yea
to
challenge
to
my self
a
power
to
crosse
and
overturn
the
will
and
purpose
of
God
.
ANNOTATIONS
On
the
second
book
of
MOSES
called
EXODUS
.
CHAP.
I.
NOw
these
are
the
names
of
the
children
of
Israel
,
&c.
]
When
the
Israelites
went
out
of
Egypt
(
which
was
but
two
hundred
and
fifteen
years
after
Jacob
went
thither
with
his
family
)
there
were
of
them
,
Numb
.
1.
46.
six
hundred
thousand
,
three
thousand
five
hundred
and
fifty
,
fit
for
warre
,
besides
the
Levites
,
old
men
,
women
,
and
all
under
the
age
of
twenty
years
,
which
might
well
be
three
times
so
many
.
Here
therefore
in
the
beginning
of
this
story
the
names
of
those
that
went
down
into
Egypt
are
thus
particularly
set
down
,
that
by
considering
how
few
there
went
down
thither
,
we
might
the
more
plainly
in
the
multitude
that
went
out
from
thence
see
the
accomplishment
of
those
promises
made
to
Abraham
,
concerning
the
wonderfull
multiplying
of
his
seed
.
Vers.
5.
And
all
the
souls
that
came
out
of
the
loyns
of
Jacob
were
seventy
souls
.
]
Reckoning
with
the
rest
Jacob
,
Joseph
,
and
his
two
sonnes
.
See
the
note
on
Gen.
46.
27.
Vers.
7.
And
the
children
of
Israel
were
fruitfull
,
&c.
]
Moses
expresseth
their
multiplying
with
many
severall
words
,
to
shew
,
that
it
was
indeed
a
most
incredible
and
miraculous
increase
.
Vers.
8.
Now
there
arose
up
a
new
king
over
Egypt
,
which
knew
not
Joseph
.
]
That
is
,
there
arose
up
another
king
(
for
so
Stephen
expresseth
it
,
Act.
7.
18.
)
who
because
he
knew
not
the
person
of
Joseph
,
nor
lived
in
his
dayes
to
see
the
good
that
he
did
for
the
kingdome
of
Egypt
,
never
minded
the
good
service
that
he
had
formerly
done
for
his
predecessour
,
nor
in
the
least
manner
regarded
either
his
posterity
,
or
fathers
family
for
his
●ake
.
And
so
indeed
it
is
usually
with
many
men
,
they
onely
mind
present
things
,
and
are
onely
affected
with
such
things
as
happen
in
their
own
dayes
,
the
memory
of
that
good
which
hath
been
done
for
their
ancestours
,
they
never
regard
.
Some
indeed
hold
,
that
this
king
that
dealt
thus
hardly
with
the
Israelites
was
not
of
the
posterity
of
that
Pharaoh
that
exalted
Joseph
,
but
was
chosen
of
another
stock
to
rule
over
Egypt
;
and
that
therefore
it
is
said
,
There
arose
up
a
new
king
over
Egypt
.
But
this
cannot
be
grounded
on
those
words
:
for
the
sonne
that
succeeds
his
father
in
the
throne
is
usually
called
a
new
king
;
and
Solomon
saith
concerning
his
succeeding
of
his
father
in
the
kingdome
of
Israel
,
1.
King
.
8.
20
,
I
am
risen
up
in
the
room
of
David
my
father
.
However
it
seems
that
Joseph
sought
not
to
advance
his
children
in
Egypt
,
but
was
content
they
should
live
in
a
mean
condition
amongst
his
brethren
,
waiting
in
hope
for
the
promised
inheritance
;
by
reason
whereof
the
memory
of
Joseph
was
the
more
likely
not
to
be
continued
amongst
the
Egyptians
.
Vers.
9.
Behold
the
children
of
Israel
are
more
and
mightier
then
we
.
]
It
cannot
be
questioned
but
that
the
Egyptians
were
more
in
number
,
and
of
greater
riches
and
strength
then
the
Israelites
were
:
either
therefore
this
must
be
understood
by
way
of
proportion
,
to
wit
,
that
those
parts
of
the
land
that
were
inhabited
by
the
Israelites
were
farre
more
populous
then
other
parts
of
the
land
,
the
Israelites
multiplying
farre
more
then
the
Egyptians
did
,
and
that
they
flourished
more
in
wealth
and
plenty
of
all
things
(
the
might
,
here
chiefly
intended
)
which
indeed
is
no
wonder
,
considering
that
besides
their
industry
,
and
the
fertilitie
of
the
land
of
Goshen
wherein
they
were
placed
,
an
extraordinary
blessing
from
God
was
upon
them
in
all
their
endeavours
;
or
else
it
was
spoken
by
Pharaoh
,
onely
to
incense
his
Lords
and
Counsellours
of
State
to
whom
he
propounds
this
motion
,
and
so
he
lash●th
out
,
as
men
that
speak
out
of
envy
and
disdain
are
wont
to
do
,
beyond
measure
,
and
intimates
withall
that
this
it
would
come
to
,
if
it
were
not
prevented
.
Vers.
11.
Therefore
they
did
set
over
them
taskmasters
,
&c.
]
To
wit
,
that
they
might
hereby
both
impoverish
them
,
and
waste
their
estates
,
and
withall
keep
them
from
multiplying
so
exceedingly
,
as
they
had
formerly
done
:
for
whilest
they
took
them
off
from
their
own
imployments
,
and
as
bondslaves
,
forced
them
to
work
in
the
Kings
service
,
without
allowing
them
any
equall
recompence
for
their
labours
,
this
must
needs
soon
bring
them
very
low
in
their
estates
;
and
then
withall
by
overburdening
them
with
extreme
labour
,
toyl
,
and
drudgery
,
they
hoped
to
waste
their
strength
,
and
to
consume
them
by
degrees
through
weaknesse
and
sicknesse
,
and
so
much
to
abate
their
number
,
and
to
prevent
their
encrease
.
All
which
misery
the
Lord
suffered
the
Egyptians
to
bring
upon
this
his
peculiar
people
,
1.
Because
in
this
time
of
their
●ojourning
in
Egypt
,
the
Israelites
began
many
of
them
to
be
corrupt
in
their
religion
,
and
to
commit
whoredome
with
the
Idoles
of
Egypt
,
and
so
the
Lord
cast
them
into
this
fiery
furnace
of
the
Egyptian
bondage
,
that
he
might
purge
them
from
these
pollutions
:
hence
is
that
of
Joshua
to
the
Israelites
,
Josh.
24.
14.
Put
away
the
Gods
which
your
fathers
served
in
Egypt
,
and
that
complaint
of
the
Lord
concerning
his
people
,
Ezek.
23.
3.
That
they
committed
whoredomes
in
their
youth
in
Egypt
,
and
chap.
20.
7
,
8
,
9.
that
when
they
rebelled
against
him
,
and
did
not
every
man
cast
away
the
abominations
of
their
eyes
,
nor
did
forsake
the
Idoles
of
Egypt
,
yet
he
wrought
for
his
names
sake
in
bringing
them
forth
of
the
land
of
Egypt
▪
2.
Because
hereby
the
Lord
intended
to
keep
them
from
setting
their
hearts
upon
Egypt
,
and
to
make
them
long
after
Canaan
the
promised
land
,
to
cause
them
to
leave
Egypt
willingly
,
to
remove
to
Canaan
when
God
should
call
them
thither
,
and
that
they
might
have
no
desire
to
return
thither
again
when
they
were
once
gone
:
which
if
they
did
when
Egypt
had
been
to
them
a
land
of
bondage
,
and
of
such
bitter
service
,
Num.
11.
5.
and
14.
4.
And
they
said
one
unto
another
,
Let
us
make
a
captain
,
and
let
us
return
into
Egypt
,
what
would
they
have
done
if
they
had
lived
in
ease
and
plenty
there
?
and
3.
Because
the
Lord
would
have
the
juster
occasion
given
for
the
Israelites
casting
off
the
yoke
of
Egypt
,
and
for
his
punishing
that
tyrant
Pharaoh
and
his
bloody
people
with
so
many
great
and
wonderfull
plagues
for
the
better
manifestation
of
his
justice
and
almightie
power
,
y●a
his
faithfulnesse
also
and
tender
compassion
towards
his
people
.
Vers.
14.
And
in
all
manner
of
service
in
the
field
.
]
That
is
,
in
the
most
sordid
and
toylsome
labours
of
their
countrey-imployments
,
as
digging
and
cleansing
of
their
ditches
,
carrying
out
their
dung
,
plowing
and
tilling
their
grounds
,
&c.
Vers.
15.
And
the
king
of
Egypt
spake
to
the
Hebrew
midwives
,
of
which
the
name
of
one
was
Ship●rah
,
&c.
]
Pharaoh
perceiving
himself
crossed
in
his
first
device
,
and
that
because
the
more
they
afflicted
the
Israelites
the
more
they
multiplied
and
grew
,
he
now
seeks
to
bring
his
purpose
to
passe
another
way
,
andthat
is
by
perswading
the
Hebrew
midwives
to
smother
or
strangle
all
their
male-children
,
a
sure
way
to
prevent
their
multiplying
,
even
in
the
very
birth
,
that
so
there
might
be
no
suspicion
that
it
was
purposely
done
,
but
that
it
might
be
ascribed
to
chance
,
or
to
the
womans
hard
labour
,
and
difficultie
of
birth
.
Indeed
so
strange
it
is
that
he
should
hope
to
perswade
the
midwives
,
if
they
were
Israelites
,
to
lend
thus
a
helping
hand
to
the
utter
destruction
of
their
own
people
,
that
thereupon
some
Writers
have
concluded
,
that
questionlesse
the
midwives
were
Egyptians
,
and
the
Hebrew
women
were
forced
to
make
use
of
them
.
But
methinks
it
is
farre
more
unlike
that
the
Hebrew
women
should
ever
admit
to
imploy
Egyptian
midwives
in
that
service
,
then
that
Pharaoh
should
hope
partly
by
great
promises
,
and
partly
by
severe
threatnings
to
winne
the
Hebrew
midwives
to
do
this
that
he
enjoyned
them
.
And
besides
it
would
have
been
in
vain
for
the
king
to
hope
to
have
the
businesse
carried
so
secretly
,
and
that
the
people
should
think
that
their
male-children
dyed
in
the
birth
,
and
were
not
at
his
command
made
away
,
if
he
had
violently
imposed
on
them
Egyptian
midwives
,
who
upon
such
an
occasion
must
needs
be
presently
suspected
.
And
to
this
we
may
adde
also
,
that
the
commendation
that
is
here
given
the
midwives
,
that
they
feared
God
,
doth
alwayes
in
the
Scripture
signifie
the
fear
of
the
true
God
,
and
a
higher
degree
of
true
pieti●
then
could
be
in
the
Egyptians
by
the
mere
light
of
nature
.
And
therefore
I
conceive
that
the
midwives
were
not
Egyptians
but
Israelites
;
to
which
our
Tran●latours
seem
to
en●line
in
translating
the
Hebrew
word
here
used
not
the
midwives
of
the
Hebrews
,
but
the
Hebrew
midwives
.
As
for
these
two
that
are
here
named
,
we
must
not
thence
conclude
that
there
were
no
more
(
for
it
is
not
possible
that
two
midwives
should
be
sufficient
for
this
imployment
amongst
so
many
thousand
women
of
the
Israelites
)
but
these
two
are
onely
named
,
because
they
were
the
chief
,
and
perhaps
the
rest
were
under
their
direction
and
command
;
or
rather
,
because
he
called
these
first
,
and
having
made
tryall
of
them
,
meant
afterwards
to
give
the
same
command
to
the
rest
,
till
finding
that
these
h●d
deceived
him
,
he
gave
over
this
course
,
and
then
his
rage
brake
openly
forth
,
and
he
enjoyned
by
publick
command
that
all
their
male-children
should
be
drowned
.
Vers.
21.
And
it
came
to
passe
because
the
midwives
feared
God
,
that
●e
made
them
houses
.
]
Though
the
midwives
●inned
in
lying
to
Pharaoh
,
yet
the
Lord
according
to
his
wonted
goodnesse
passed
by
this
infir●itie
of
his
poore
servants
,
and
rewarded
their
pi●ti●
and
●ear
of
him
,
in
saving
their
men-children
alive
,
and
made
them
houses
,
that
is
,
did
greatly
increase
their
posteritie
(
for
so
the
like
phrase
is
used
Ruth
.
4.
11.
The
Lord
make
the
woman
that
is
to
come
into
thine
house
like
Rachel
,
and
like
Leah
,
which
two
did
build
the
house
of
Israel
,
and
withall
did
prosper
them
exceedingly
in
their
outward
estate
,
according
to
that
of
the
Psalmist
,
Except
the
Lord
build
the
house
,
they
labour
in
vain
that
build
it
,
Psal.
127.
1.
Vers.
22.
And
Pharaoh
charged
all
his
people
,
saying
,
&c.
]
Failing
of
bringing
about
his
purpose
secretly
by
the
help
of
the
midwives
,
he
now
openly
at
last
discoverd
his
rage
,
and
by
publick
procla●ation
e
njoyns
the
Egyptians
to
take
the
Israelites
male-children
so
soon
as
they
were
born
by
force
from
them
,
and
to
drown
them
in
the
river
:
That
the
Egyptians
did
accordingly
with
much
strictnesse
put
in
execution
this
bloudy
command
of
their
King
,
is
evident
,
because
Moses
parents
could
not
long
hide
him
from
those
that
were
imployed
in
searching
after
them
;
but
yet
,
that
by
degrees
they
gave
over
the
prosecuting
of
this
crueltie
,
and
that
it
continued
not
all
the
time
of
the
Israelites
bondage
in
Egypt
,
is
also
clear
,
because
there
were
so
many
under
twenty
years
old
when
they
went
out
of
Egypt
.
Perhaps
this
Pharaoh
within
a
few
years
died
,
and
then
this
cruell
decree
,
which
the
very
light
of
nature
must
needs
abhorre
,
was
not
,
at
least
so
violently
,
pursued
as
it
was
at
first
.
CHAP.
II.
Vers.
1.
ANd
there
went
a
man
of
the
house
of
Levi
,
and
took
to
wife
a
daughter
of
Levi.
]
To
wit
,
as
we
reade
,
Exod.
6.
19.
Amram
the
sonne
of
Kohath
,
and
grandchild
of
Levi
,
married
Jochebed
his
Aunt
,
the
daughter
of
Levi
,
as
she
is
here
called
,
whom
her
mother
bare
unto
Levi
in
Egypt
,
as
is
expressed
Num.
26.
59.
and
so
the
sister
of
his
father
Kohath
.
And
though
such
marriages
between
the
aunt
and
nephew
were
afterward
expresly
forbidden
by
the
law
,
as
incestuous
and
against
the
law
and
light
of
nature
,
Levit.
18.
12.
Thou
shalt
not
uncover
the
nakednesse
of
thy
fathers
sister
;
yet
considering
the
confusion
of
those
times
,
no
wonder
it
is
though
even
the
faithfull
servants
of
God
did
not
see
and
consider
the
evil
thereof
,
but
did
what
was
customarily
done
though
not
warrantable
,
till
God
gave
them
an
expresse
law
against
it
.
However
observable
herein
again
is
the
faithfulnesse
of
Moses
,
who
would
not
conceal
the
truth
herein
,
though
it
were
no
little
blemish
to
him
,
that
he
was
born
of
such
an
incestuous
marriage
.
Vers.
2.
And
the
woman
conceaved
,
and
bare
a
sonne
.
]
To
wit
,
Moses
;
but
yet
this
was
not
their
first
child
:
for
Mary
or
Miriam
a
daughter
,
and
Aaron
a
sonne
,
were
both
born
before
him
,
as
it
is
evident
Exod.
7.
7.
and
Moses
was
fourescore
years
old
,
and
Aaron
fourescore
and
three
years
old
,
&c.
and
in
the
fourth
verse
of
this
chapter
,
And
his
sister
stood
afarre
off
,
to
wit
what
would
be
done
;
where
we
see
that
Miriam
was
set
to
watch
what
became
of
her
brother
,
because
she
as
a
child
would
be
least
in
danger
of
being
suspected
.
And
hereby
it
is
manifest
that
Amram
and
Jochebed
,
the
parents
of
Moses
,
were
married
,
and
had
their
two
elder
children
Miriam
and
Aaron
,
before
that
cruell
edict
came
forth
,
for
the
drowning
of
all
the
male-children
of
the
Israelites
,
about
the
time
when
Pharaoh
sought
by
the
help
of
the
midwives
to
make
them
away
in
the
birth
,
and
that
Moses
was
born
immediately
after
he
had
commanded
them
to
be
drowned
.
She
hid
him
three
moneths
.
]
That
is
,
his
mother
;
for
though
it
is
evident
that
his
father
did
also
yield
his
consent
and
help
hereto
,
Heb.
11.
23.
By
faith
Moses
when
he
was
born
was
hid
three
moneths
of
his
parents
,
yet
Moses
here
ascribes
it
particularly
to
his
mother
,
because
she
had
the
chief
hand
in
the
managing
of
it
,
and
perhaps
did
first
motion
it
to
her
husband
.
And
herein
their
faith
was
observable
,
as
the
Apostle
hath
noted
,
because
out
of
their
naturall
affection
to
their
child
,
quickned
by
the
rare
beauty
they
beheld
in
his
countenance
,
they
resolved
to
do
what
they
could
to
save
him
,
being
not
afraid
of
the
Kings
commandment
,
but
trusting
that
God
would
be
with
them
,
and
so
hid
him
three
moneths
;
and
then
when
they
could
hide
him
no
longer
,
because
happely
some
notice
was
taken
of
it
,
or
some
stricter
search
was
to
be
made
,
they
laid
him
out
in
an
ark
of
bulrushes
,
setting
his
sister
withall
to
watch
what
became
of
him
.
Vers.
10.
She
brought
him
unto
Pharaohs
daughter
,
and
he
became
her
sonne
.
]
That
is
,
she
made
him
her
adopted
sonne
,
and
accordingly
afforded
him
such
princely
education
as
was
seemly
for
her
sonne
,
training
him
up
in
all
the
learning
and
wisdome
of
the
Egyptians
,
Acts
7.
22.
And
thus
the
Lord
by
his
secret
providence
fitted
him
for
the
service
for
which
he
intended
him
,
his
known
wisdome
and
singular
learning
being
afterwards
no
doubt
a
speciall
means
to
make
him
the
more
feared
and
honoured
both
amongst
the
Egyptians
and
his
own
people
,
and
every
way
the
fitter
for
the
government
of
the
Commonwealth
of
Israel
.
Vers.
11.
And
it
came
to
passe
in
those
dayes
,
when
Moses
was
grown
,
that
he
went
out
unto
his
brethren
,
&c.
]
To
wit
,
when
he
was
full
fourtie
years
old
,
Acts
7.
23.
from
the
time
of
his
weaning
(
when
by
his
mother-nurse
he
was
brought
home
,
and
delivered
up
to
Pharaohs
daughter
)
unto
that
age
he
continued
in
the
court
of
Egypt
as
her
adopted
sonne
,
and
became
famous
amongst
them
,
mightie
both
in
words
and
deeds
,
as
S.
Stephen
saith
,
Acts
7.
22.
that
is
,
of
great
abilities
both
for
discoursing
,
and
giving
counsel
concerning
any
businesse
propounded
,
and
for
the
wise
and
successefull
managing
of
any
affairs
that
he
undertook
.
During
this
time
it
cannot
well
be
thought
,
that
he
never
went
out
to
visit
his
brethren
,
as
compassionating
their
miseries
,
since
most
probable
it
is
,
that
his
mother
having
recourse
unto
him
,
as
his
nurse
,
would
instruct
him
,
and
put
him
in
mind
of
all
things
that
concerned
him
as
one
of
Gods
Israel
▪
But
this
going
forth
unto
his
brethren
,
which
Moses
here
speaks
of
,
was
when
at
fourty
years
age
he
went
forth
with
a
full
purpose
to
abandon
his
honours
in
Pharaohs
Court
,
and
to
joyn
himself
to
the
poore
oppressed
people
of
God
,
and
to
lend
them
what
help
he
possibly
could
for
their
deliverance
,
and
that
as
finding
himself
inwardly
,
as
by
a
speciall
instinct
of
Gods
spirit
,
called
thereto
;
whence
it
is
that
Stephen
said
,
Acts
7.
25.
that
when
he
slew
the
Egyptian
that
wronged
the
Israelite
,
he
supposed
that
his
brethren
would
have
understood
,
how
that
God
by
his
hand
would
deliver
them
;
of
which
the
Apostle
also
speaks
,
Heb.
11.
24
,
25
,
26.
By
faith
Moses
,
when
he
was
come
to
years
,
refused
to
be
called
the
sonne
of
Pharaohs
daughter
,
choosing
rather
to
suffer
affliction
with
the
children
of
God
,
then
to
enjoy
the
pleasures
of
sinne
for
a
season
,
esteeming
the
reproch
of
Christ
greater
riches
then
the
treasures
in
Egypt
.
Vers.
12.
And
he
looked
this
way
,
and
that
way
,
and
when
he
saw
there
was
no
man
he
slew
the
Egyptian
,
&c.
]
Moses
had
doubtlesse
the
warrant
of
an
extraordinary
calling
from
God
to
slay
the
Egyptian
,
as
it
is
evident
by
those
words
of
Stephen
before
mentioned
,
Acts
7.
25.
He
supposed
●is
brethren
would
have
u●derstood
how
that
God
by
his
hand
would
deliver
them
:
for
though
the
time
which
God
had
ordained
for
their
deliverance
was
not
yet
come
,
yet
God
intended
that
hereby
he
should
give
even
at
present
some
intimation
to
the
people
,
both
of
Gods
purpose
to
deliver
them
by
him
▪
&
ofhis
willingnesse
to
undertake
the
work
.
But
why
then
did
he
thus
look
about
,
as
afraid
to
have
it
known
?
I
answer
it
is
no
wonder
though
at
his
first
calling
his
faith
was
mixed
with
doubtings
and
fears
;
but
besides
,
he
might
do
this
out
of
a
prudent
circumspection
and
care
not
to
have
it
known
,
and
not
out
of
fear
,
because
he
knew
that
things
were
not
yet
in
a
readinesse
for
the
publick
deliverance
of
the
people
,
even
as
Magistrates
will
sometimes
execute
offenders
the
more
privately
,
when
they
fear
any
tumult
amongst
the
people
.
Vers.
14.
And
Moses
feared
,
and
said
,
&c.
]
What
the
Apostle
therefore
said
of
Moses
,
Heb.
11.
27.
By
faith
he
forsook
Egypt
,
not
fearing
the
wrath
of
the
King
,
must
be
understood
of
his
second
leaving
Egypt
,
when
he
carried
away
the
Israelites
with
him
.
Now
he
left
Egypt
for
a
time
onely
,
and
that
to
save
himself
from
the
wrath
of
a
King
who
sought
to
slay
him
:
but
then
he
quite
forsook
Egypt
,
and
boldly
carried
away
his
brethren
,
though
he
might
well
suspect
that
Pharaoh
would
pursue
them
,
not
fearing
his
wrath
and
malice
in
this
regard
,
but
looking
to
that
invisible
God
who
was
able
to
defend
him
.
Vers.
15.
Now
when
Pharaoh
heard
this
thing
,
he
sought
to
slay
Moses
.
]
Not
onely
to
punish
that
fact
of
his
in
slaying
the
Egyptian
,
but
also
doubtlesse
especially
out
of
a
jealousie
which
hereupon
he
had
conceived
concerning
Moses
,
knowing
him
to
be
an
Hebrew
,
and
having
by
experience
found
that
he
was
a
man
of
rare
abilities
,
and
singularly
wise
and
learned
,
when
he
saw
that
he
had
left
the
Court
,
and
joyned
himself
to
his
own
people
,
and
had
now
in
revenge
of
an
Israelites
wrong
slain
an
Egyptian
,
no
marvell
though
he
suspected
what
Moses
might
hereafter
attempt
,
on
the
behalf
of
that
people
,
and
so
resolved
presently
to
cut
him
off
.
Vers.
16.
Now
the
Priest
of
Midian
had
seven
daughters
.
]
The
word
in
the
originall
signifieth
either
a
Priest
,
or
,
a
Prince
,
but
because
this
imployment
of
attending
and
watering
their
fathers
flocks
was
more
likely
to
be
the
imployment
of
a
Priest
then
a
Princes
daughters
;
and
secondly
,
it
is
no
way
probable
that
the
shepherds
durst
daily
offer
such
violence
to
their
Princes
daughters
,
as
we
reade
here
they
did
to
these
,
it
is
more
probable
that
in
this
place
the
word
in
the
originall
is
to
be
understood
of
a
Priest
then
a
Prince
.
A
Priest
of
the
true
God
,
we
may
well
think
he
was
,
because
Moses
married
his
daughter
,
yet
withall
perhaps
he
was
corrupt
in
his
religion
,
and
had
gone
aside
to
many
heathenish
superstitions
,
till
by
Moses
in
the
time
of
his
abode
there
he
was
more
perfectly
instructed
.
The
most
difficult
question
concerning
these
words
is
,
Who
this
Priest
of
Midian
was
,
that
had
seven
daughters
,
whether
the
father
or
the
grandfather
of
Zipporah
,
who
was
doubtlesse
one
of
these
seven
daughters
,
and
afterward
became
the
wise
of
Moses
.
It
is
manifest
that
in
the
next
verse
but
one
this
Priest
of
Midian
is
c●lled
Reuell
,
When
they
came
to
Reuell
their
father
,
he
said
,
How
is
it
that
ye
are
come
so
soon
to
day
?
and
vers.
21.
that
he
gave
Moses
Zipporah
his
daughter
to
wife
.
But
because
the
father
of
this
Zipporah
,
and
father
in
law
of
Moses
,
is
elsewhere
called
Jethro
,
yea
immediately
in
the
first
verse
of
the
next
chapter
,
Moses
kept
the
flock
of
Jethro
his
father
in
law
,
the
Priest
of
Midian
,
and
also
Hobab
,
Judg.
4.
11.
Heber
the
Kenite
was
of
the
children
of
Hobab
,
the
father
in
law
of
Moses
;
and
this
Jethro
or
Hobab
the
father
in
law
of
Moses
is
said
to
have
been
the
sonne
of
Raguel
the
Midianite
,
Num.
10.
29.
Moses
said
unto
Hobab
the
sonne
of
Raguel
the
Midianite
,
the
father
in
law
of
Moses
,
&c.
it
may
seem
very
questionable
,
why
this
Reuell
,
the
Priest
of
Midian
,
is
here
spoken
of
as
the
father
of
these
seven
daughters
,
of
whom
Zipporah
the
wife
of
Moses
was
one
.
The
most
of
Expositours
do
hold
that
Reuell
this
Priest
of
Midian
was
the
grandfather
of
Zipporah
,
and
the
same
that
is
called
also
Raguel
the
Midianite
Num.
10.
29.
Jethro
,
who
was
also
called
Hobab
,
was
(
they
say
)
the
father
of
Zipporah
,
and
the
sonne
of
Reuell
or
Raguel
,
and
so
they
hold
that
Zipporah
is
called
the
daughter
of
this
Reuell
,
because
she
was
his
sonne
Jethro's
daughter
:
and
indeed
usually
in
the
Scriptures
grandfathers
are
called
fathers
,
and
grandchildren
sonnes
and
daughters
;
so
Laban
saith
of
his
daughters
children
,
Gen.
31.
43.
These
children
are
my
children
;
and
Maachah
is
called
the
mother
of
Asa
,
who
yet
was
his
grandmother
,
1.
King
.
15.
13.
But
yet
because
there
can
be
no
probable
reason
given
,
why
in
this
place
there
should
be
no
mention
made
of
the
father
,
but
of
the
grandfather
onely
,
and
though
the
grandfather
be
sometimes
in
the
Scriptures
called
a
father
,
yet
no
instance
can
be
given
where
in
setting
down
the
number
of
a
mans
daughters
,
it
is
yet
meant
of
his
grandchildren
,
I
rather
conceive
that
this
Priest
of
Midian
,
here
spoken
of
,
that
had
seven
daughters
,
was
the
father
of
Zipporah
,
and
father
in
law
of
Moses
,
and
so
consequently
that
he
had
three
names
,
Reuell
as
in
the
18.
verse
of
this
chapter
,
Jethro
chap.
3.
1.
and
Hobab
Judg.
4.
11.
and
that
Raguel
the
Midianite
,
mentioned
onely
Num.
10.
29.
was
the
father
of
this
Reuell
.
Vers.
17.
And
the
shepherds
came
,
and
drove
them
away
.
&c.
]
That
is
,
though
these
daughters
of
the
Priest
of
Midian
had
with
all
diligence
hastened
to
the
well
,
that
they
might
water
their
flocks
first
(
which
happely
in
those
dry
countreys
they
did
the
more
earnestly
strive
for
,
because
those
that
came
last
were
sometimes
scanted
of
water
)
yet
when
the
shepherds
came
,
they
barbarously
drove
them
,
and
their
flocks
away
,
and
with
the
water
,
which
these
Virgins
had
drawn
,
sought
to
water
their
own
cattle
,
and
so
to
make
them
wait
till
they
had
done
:
the
injustice
whereof
when
Moses
perceived
,
he
stood
up
in
their
defence
,
withstood
the
shepherds
(
though
a
stranger
)
and
helped
them
to
water
their
flock
.
Probable
enough
it
is
,
considering
in
how
great
esteem
Moses
had
lived
in
Egypt
,
that
he
had
some
servants
attending
him
,
that
might
aid
him
herein
;
if
he
were
alone
,
there
was
doubtlesse
a
speciall
hand
of
God
in
it
,
that
one
man
should
by
force
prevail
against
all
the
shepherds
.
Vers.
20.
Why
is
it
that
ye
have
left
the
man
?
]
That
is
,
being
a
stranger
,
and
now
thus
late
towards
evening
,
unprovided
happely
of
a
place
to
lodge
in
,
why
did
you
not
bring
him
home
with
you
?
Vers.
21.
And
he
gave
Moses
Zipporah
his
daughter
.
]
That
is
,
Reuell
,
the
Priest
of
Midian
,
gave
Moses
Zipporah
his
daughter
to
wife
.
How
long
after
Moses
his
coming
this
match
was
made
,
it
is
not
expressed
;
most
likely
it
is
that
it
was
not
till
by
living
a
while
together
they
had
learnt
by
experience
that
which
might
induce
them
on
both
sides
to
desire
it
:
which
we
may
the
rather
incline
to
think
also
,
because
fourty
years
after
his
coming
into
Midian
,
when
God
commanded
him
to
return
into
Egypt
,
one
of
his
two
sonnes
by
his
wife
Zipporah
was
but
a
very
little
one
,
and
as
yet
uncircumcised
:
chap.
4.
25.
Then
Zipporah
took
a
sharp
stone
,
and
cut
off
the
foreskin
of
her
sonne
,
&c.
Vers.
22.
And
he
called
his
name
Gershom
:
for
he
said
,
I
have
been
a
stranger
in
a
strange
land
.
]
Gershom
is
by
interpretation
a
desolate
stranger
:
Now
so
he
named
his
eldest
sonne
,
both
to
testifie
his
faith
concerning
the
land
of
promise
,
which
he
looked
upon
,
because
of
Gods
promise
,
as
his
true
countrey
,
and
the
inheritance
of
his
children
;
and
professed
therefore
that
his
children
were
but
strangers
in
the
land
of
their
nativitie
:
and
likewise
to
expresse
his
thankfulnesse
to
God
for
affording
him
this
comfort
to
support
him
in
the
time
of
his
affliction
,
when
he
lived
after
the
manner
of
a
banished
man
in
a
strange
countrey
.
Another
sonne
Moses
had
by
his
wife
Zipporah
,
whom
he
called
Eliezer
,
as
we
may
see
,
chap.
18.
4.
but
the
first-born
onely
is
mentioned
here
.
Vers.
23.
And
it
came
to
passe
in
processe
of
time
,
that
the
king
of
Egypt
died
,
and
the
children
of
Israel
sighed
,
&c.
]
The
death
of
the
king
of
Egypt
is
here
mentioned
,
to
shew
the
misery
of
the
poore
Israelites
,
who
were
no
way
eased
of
their
burdens
upon
the
death
of
the
former
oppressing
tyrant
,
but
had
as
much
cause
of
sighing
under
their
burdens
as
ever
they
had
before
.
CHAP.
III.
Vers.
1.
NOw
Moses
kept
the
flock
of
Jethro
,
&c.
the
Priest
of
M●dian
.
]
.
Either
this
Jethro
was
the
same
that
is
before
called
Reuell
chap.
2.
18.
or
else
if
Jethro
were
the
sonne
of
Reuell
,
he
also
was
Priest
of
Midian
,
as
his
father
had
been
,
the
sonne
succeeding
in
his
fathers
office
;
and
that
happely
because
Reuell
was
now
dead
,
this
being
fourtie
years
after
Moses
coming
thither
,
as
we
see
Acts
7.
30.
And
when
fourtie
years
were
expired
there
appeared
unto
him
in
the
wildernesse
of
Mount
Sinai
.
And
came
to
the
mountain
of
God
,
even
to
Horeb.
]
Horeb
is
called
here
by
anticipation
,
the
mountain
of
God
,
both
because
of
this
following
vision
,
wherein
God
appeared
to
Moses
in
so
miraculous
a
manner
;
and
also
especially
because
there
afterwards
the
Lord
came
down
to
Moses
,
and
delivered
him
the
law
,
and
made
a
covenant
with
his
people
,
Exod.
19.
for
it
is
said
expressely
,
that
this
apparition
was
at
mount
Sinai
,
Acts
7.
30.
And
when
fourtie
years
were
expired
there
appeared
unto
him
in
the
wildernesse
of
mount
Sinai
an
angel
of
the
Lord
in
a
flaming
fire
in
bush
:
and
there
we
know
the
Law
was
given
,
Exod.
19.
1.
It
seems
therefore
that
the
whole
mountanous
track
or
circuit
where
mount
Sinai
stood
was
called
Horeb
;
or
else
(
as
some
of
the
Jewish
Rabbins
hold
)
this
mountain
was
formerly
called
Horeb
,
but
after
this
apparition
of
God
in
the
bush
it
was
called
Sinai
,
from
the
Hebrew
word
,
S●neh
,
which
signifieth
a
bramble
bush
.
Vers.
2.
And
the
angel
of
the
Lord
appeared
unt●
him
in
a
flame
of
fire
out
of
the
midst
of
a
bush
,
&c.
]
It
is
●vident
that
it
was
the
Lord
God
himself
that
now
appeared
unto
Moses
:
for
vers.
7.
it
is
said
,
that
the
Lord
Jehovah
spake
unto
him
,
and
verse
the
fixth
he
saith
,
I
am
the
God
of
thy
father
,
&c.
and
(
which
is
most
to
be
observed
)
vers.
5.
he
that
appeared
to
Moses
required
that
worship
and
honour
which
is
due
onely
to
God
,
namely
,
that
he
should
present
himself
before
him
bare-footed
,
as
a
poore
caytiffe
,
not
worthy
to
stand
in
the
presence
of
so
great
a
Majestie
.
Nor
is
there
any
just
cause
why
we
should
question
this
,
because
it
is
said
here
,
The
angel
of
the
Lord
appeared
unto
him
;
since
it
is
evident
that
Christ
the
eternall
sonne
of
God
is
called
the
Messenger
,
or
,
Angel
of
the
Covenant
,
Mal.
3.
1.
Now
as
concerning
the
burning
bush
,
wherein
the
Lord
appeared
to
Moses
,
it
was
doubtlesse
intended
not
onely
to
cause
Moses
with
the
more
reverence
and
humilitie
to
attend
to
what
should
be
said
unto
him
,
but
also
to
be
a
signe
representing
to
him
the
state
and
condition
of
his
people
,
concerning
whom
the
Lord
now
gave
him
a
charge
,
to
wit
,
that
though
his
Israel
had
been
long
in
the
fire
of
affliction
,
the
enemie
seeking
with
all
possible
fury
to
destroy
them
,
yet
hitherto
they
had
been
miraculously
preserved
,
and
so
still
should
be
;
and
that
because
the
Lord
was
amongst
them
to
preserve
and
defend
them
,
and
would
now
rescue
them
from
the
power
of
their
oppressours
.
Vers.
3.
And
Moses
said
,
I
will
now
turn
aside
,
and
see
this
great
sight
,
&c.
]
It
is
hard
to
say
,
which
some
affirme
,
that
Moses
concluded
that
this
was
some
secret
of
nature
that
the
bush
burned
and
was
not
consumed
,
and
so
out
of
curiosity
did
rashly
resolve
to
approch
nearer
that
he
might
search
out
the
cause
of
it
.
No
such
thing
can
be
concluded
from
these
words
;
rather
his
calling
it
a
great
sight
may
seem
to
imply
that
he
thought
it
some
vision
.
But
indeed
the
most
probable
opinion
is
,
that
he
neither
concluded
the
one
nor
the
other
,
but
being
suddenly
stricken
with
admiration
at
the
sight
,
and
not
knowing
what
to
think
of
it
,
he
determined
at
last
to
approach
nearer
,
hoping
thereby
to
be
the
better
informed
,
and
waiting
with
reverence
to
see
what
the
issue
would
be
.
Vers.
4.
God
called
unto
him
out
of
the
midst
of
the
bush
,
and
said
▪
Moses
Moses
,
&c.
]
This
calling
of
Moses
by
his
name
,
and
the
redoubling
of
his
name
in
such
a
familiar
and
loving
manner
,
was
both
to
make
him
know
that
the
vision
he
saw
was
of
God
,
thereby
to
stirre
him
up
the
more
carefully
to
intend
what
was
done
and
said
;
and
also
to
intimate
the
great
love
and
favour
of
God
to
him
:
and
indeed
considering
how
strange
and
terrible
the
apparition
was
,
and
that
Moses
though
all
alone
and
in
a
desert
place
was
not
yet
so
astonished
,
but
that
when
he
heard
himself
called
by
name
from
the
midst
of
the
burning
bush
,
he
could
answer
so
readily
here
am
I
,
we
may
well
think
that
it
was
this
gracious
manner
of
Gods
calling
upon
him
that
did
thus
farre
encourage
him
.
Vers.
5.
Put
off
thy
shooes
from
off
thy
feet
.
]
The
putting
off
of
shooes
was
used
as
a
signe
of
mourning
and
humiliation
,
Ezech.
24.
17.
23.
Forbear
to
crie
,
make
no
mourning
for
the
dead
,
&c.
and
put
on
thy
shooes
upon
thy
feet
&c.
2.
Sam.
15.
30.
And
David
went
up
by
the
ascent
of
mount
Olivet
,
and
wept
as
he
went
up
,
and
had
his
head
covered
;
and
he
went
barefoot
,
&c.
Esai
.
20.
2.
4.
Go
and
loose
the
sackcloth
from
off
thy
loyns
,
and
put
off
thy
shooe
from
thy
foot
,
&c.
So
shall
the
King
of
Assyria
lead
away
the
Egyptians
prisoners
,
and
the
Ethiopians
captives
,
young
and
old
,
naked
and
barefoot
,
&c.
And
upon
this
ground
no
doubt
is
Moses
here
enjoyned
it
,
both
that
this
outward
ceremonie
might
strike
him
with
the
greater
aw
and
reverence
of
Gods
Majestie
,
into
whose
presence
he
might
not
be
suffered
to
approch
but
in
so
lowly
and
submissive
a
manner
;
and
also
that
it
might
be
an
outward
expression
of
the
inward
religious
affection
of
his
mind
,
that
he
did
indeed
acknowledge
the
disproportion
betwixt
God
and
him
,
&c.
And
in
this
may
also
be
included
the
putting
off
all
earthly
and
carnall
affections
and
thoughts
,
and
such
a
spirituall
preparation
of
the
mind
as
beseems
him
that
knows
he
must
come
into
the
presence
of
so
great
a
God
.
Vers.
5.
For
the
place
whereon
thou
standest
is
holy
ground
.
]
To
wit
,
because
of
the
present
vision
;
for
it
is
all
one
as
if
he
had
said
,
because
thou
comest
into
Gods
presence
.
Vers.
6.
I
am
the
God
of
thy
father
,
the
God
of
Abraham
,
&c.
]
Because
the
Israelites
were
Gods
peculiar
people
by
virtue
of
the
covenant
which
God
had
made
with
Abraham
,
Isaac
,
and
Jacob
,
to
whom
he
had
promised
,
that
he
would
be
their
God
,
and
the
God
of
their
seed
after
them
,
and
that
he
would
give
them
the
land
of
Canaan
for
an
inheritance
;
therefore
doth
the
Lord
style
himself
here
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob.
As
for
the
Lords
expressing
this
as
in
the
present
tense
,
I
am
the
God
of
Abraham
,
&c.
speaking
of
men
long
since
dead
,
it
was
doubtlesse
not
onely
in
the
regard
of
the
immortalitie
of
their
souls
,
but
also
in
regard
of
the
certain
resurrection
of
their
bodies
too
;
and
therefore
did
our
Saviour
alledge
this
place
to
prove
the
resurrection
,
Mat.
22.
31
,
32.
As
touching
the
resurrection
of
the
dead
,
have
ye
not
read
that
which
was
spoken
to
you
by
God
,
saying
,
I
am
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Jacob
;
God
is
not
the
God
of
the
dead
,
but
of
the
living
;
and
it
is
noted
verse
34
,
that
therewith
he
put
the
Sadduces
to
silence
.
Look
as
Adam
after
he
had
sinned
was
dead
whilst
he
lived
in
regard
of
the
sure
decree
,
and
sentence
of
God
,
Gen.
2.
17.
In
the
day
that
thou
eatest
thereof
thou
shalt
surely
die
;
so
the
Patriarchs
,
when
dead
,
were
yet
living
,
not
onely
because
their
souls
died
not
,
but
returned
unto
God
that
gave
them
;
but
also
in
regard
of
the
sure
promise
of
God
concerning
their
resurrection
.
And
Moses
hid
his
face
,
&c.
]
To
wit
,
out
of
an
awfull
reverence
of
the
Majesty
of
God
:
as
Eliah
for
the
same
reason
in
this
very
mountain
did
the
like
,
when
God
spake
to
him
in
a
still
small
voice
;
1.
Kings
19.
13.
He
wrapped
his
face
in
his
mantle
:
and
of
the
angels
it
is
said
,
Esa.
6.
3.
that
with
their
wings
they
cover
their
faces
.
No
doubt
so
soon
as
he
heard
himself
named
out
of
the
burning
bush
,
he
was
convinced
of
the
presence
of
God
,
and
was
accordingly
affected
with
reverence
and
fear
:
But
yet
after
that
God
had
called
upon
him
to
pull
off
his
shooes
and
to
present
himself
in
such
an
humble
manner
before
him
,
because
the
place
whereon
he
trod
was
holy
ground
;
this
assured
him
that
the
Lord
meant
in
some
extraordinary
manner
to
him
;
and
so
being
stricken
with
the
deeper
apprehension
of
Gods
glorious
majesty
and
his
own
basenesse
and
weaknesse
,
he
hid
his
face
.
Vers.
8.
Unto
a
land
that
floweth
with
milk
and
hony
.
]
That
is
,
a
land
abounding
with
all
the
blessings
of
a
fruitsull
land
,
not
onely
for
necessitie
,
but
also
for
delight
;
a
land
that
should
yield
them
plenty
even
of
the
choicest
dainties
:
for
under
these
two
,
milk
and
honey
,
all
other
blessings
of
the
like
nature
are
comprehended
.
Vers.
10.
Come
now
therefore
,
&c.
]
The
secret
inspiration
which
Moses
had
before
from
God
,
when
he
killed
the
Egyptian
,
whereof
Chap.
2.
11.
is
now
become
an
open
calling
and
a
full
commission
.
Vers.
11.
And
Moses
said
unto
God
,
Who
am
I
,
&c.
]
This
he
sayes
,
not
so
much
out
of
diffidence
or
disobedience
(
though
there
might
be
in
it
some
mixture
of
humane
infirmitie
)
as
out
of
modestie
and
humilitie
,
acknowledging
that
God
might
have
chosen
many
more
able
instruments
.
At
his
first
calling
he
was
very
forward
,
and
killed
the
Egyptian
;
but
his
following
flight
out
of
Egypt
made
him
now
better
think
of
the
businesse
.
Vers.
12.
This
shall
be
a
token
unto
thee
that
I
have
sent
thee
,
&c.
]
Some
understand
the
vision
of
the
burning
bush
to
be
the
token
whereof
God
here
speaks
to
Moses
;
and
then
the
following
words
,
When
thou
hast
brought
forth
the
people
out
of
Egypt
,
ye
shall
serve
God
upon
this
Mountain
,
they
conceive
are
added
as
a
promise
of
that
which
should
follow
upon
the
deliverance
of
the
Israelites
out
of
Egypt
,
to
wit
,
that
upon
that
mountain
,
where
the
Lord
had
now
appeared
to
him
,
they
should
be
taught
how
to
worship
God
,
and
so
should
there
offer
up
sacrifices
to
him
.
But
others
again
(
and
that
more
probably
,
as
may
appear
by
the
connexion
of
the
words
together
)
hold
,
that
the
signe
whereof
the
Lord
here
speaks
is
that
which
is
added
immediately
in
the
following
words
,
to
wit
,
That
when
he
brought
forth
the
people
out
of
Egypt
,
they
should
worship
God
upon
that
mountain
.
Nor
is
it
any
wonder
that
a
thing
,
that
should
so
long
after
come
to
passe
,
is
propounded
to
him
as
a
signe
or
token
for
the
present
strengthening
of
his
faith
concerning
his
calling
:
for
though
this
token
served
principally
for
the
confirmation
of
his
faith
in
time
to
come
,
when
he
should
see
this
token
come
to
passe
;
yet
even
for
the
present
,
the
prediction
of
such
a
particular
passage
that
should
certainly
befall
them
upon
their
deliverance
out
of
Egypt
might
well
be
a
great
help
to
the
perswading
of
his
heart
,
that
God
would
indeed
deliver
the
Israelites
by
him
;
for
just
such
a
token
was
given
to
Hezekiah
,
to
strengthen
his
faith
concerning
Gods
promise
of
destroying
the
Assyrians
that
had
besieged
Jerusalem
,
2.
Reg.
19.
29.
This
shall
be
a
signe
unto
thee
;
ye
shall
eat
this
year
such
things
as
grow
of
themselves
;
in
the
second
year
,
that
which
springeth
of
the
same
;
and
in
the
third
year
,
sow
yee
,
reap
,
and
plant
vineyards
,
and
eat
the
fruit
thereof
,
which
was
not
fully
accomplished
till
after
the
Assyrians
were
destroyed
.
Vers.
13.
They
shall
say
unt●
me
,
What
is
his
name
?
&c.
]
He
conceives
that
because
he
was
in
a
manner
unknown
to
them
(
for
from
his
infancy
to
his
grown
years
he
lived
in
Pharaohs
Court
,
and
now
had
lived
for
fourtie
years
as
a
banished
man
in
the
land
of
Midian
)
therefore
they
might
question
whether
he
were
indeed
sent
of
God
,
and
to
try
that
,
might
demand
of
him
under
what
name
or
title
God
had
made
known
himself
unto
him
:
if
this
should
prove
so
he
desires
to
know
what
an
answer
he
should
mak●
them
;
not
that
he
was
ignorant
of
Gods
name
,
or
had
hitherto
worshipped
an
unknown
God
,
but
onely
desires
by
carrying
them
Gods
own
answer
,
to
have
that
as
an
effectuall
pledge
of
his
calling
:
under
what
name
or
title
God
is
pleased
to
send
unto
them
,
that
he
will
use
;
as
in
a
businesse
of
great
moment
,
he
desires
as
particular
instructions
as
may
be
.
Vers.
14.
And
God
said
unto
Moses
,
I
am
that
I
am
.
]
This
is
the
name
whereby
God
expresseth
his
essence
to
us
,
so
farre
as
we
are
able
to
conceive
him
.
And
it
implyes
,
1.
his
incomprehensiblenesse
:
as
we
use
to
say
of
any
thing
we
would
not
have
others
to
prie
into
,
It
is
what
it
is
;
so
God
saith
here
to
Moses
,
I
am
what
I
am
;
2.
his
immensitie
,
that
his
being
is
without
any
limits
:
a
man
is
a
man
,
an
angel
is
an
angel
,
that
is
,
every
creature
hath
a
being
,
but
bounded
and
defined
within
such
a
compasse
,
but
God
is
an
immense
being
,
that
cannot
be
included
within
any
bounds
;
3.
that
he
is
of
himself
,
and
hath
not
a
being
depending
upon
any
other
;
I
am
,
that
is
,
by
and
from
,
and
of
my self
;
4.
his
everlastingnesse
,
I
am
before
any
thing
was
,
and
shall
for
ever
be
;
there
never
was
,
nor
shall
be
time
,
wherein
God
could
not
say
of
himself
,
I
am
;
5.
that
there
is
no
succession
of
time
with
him
:
for
the
understanding
whereof
see
John
.
8.
58.
Before
Abraham
was
I
am
;
and
then
,
6.
that
he
giveth
being
to
all
things
.
Vers.
16.
Go
,
and
gather
the
elders
of
Israel
together
,
&c.
]
That
is
,
the
heads
of
their
Tribes
,
who
doubtlesse
had
some
place
of
authority
and
power
amongst
them
:
for
though
in
Egypt
they
lived
in
much
disorder
and
confusion
,
yet
it
cannot
be
thought
but
that
they
had
some
kind
of
government
amongst
them
,
as
is
yet
more
evident
chap.
5.
14.
where
we
reade
of
officers
of
the
children
of
Israel
.
Now
these
the
Lord
commanded
Moses
to
assemble
,
and
to
deliver
this
message
to
them
,
both
that
they
might
afterwards
acquaint
their
brethren
of
the
severall
tribes
with
this
message
which
God
had
sent
;
and
also
that
they
might
joyn
with
Moses
in
the
name
of
all
the
people
to
desire
of
Pharaoh
what
God
enjoyned
them
to
desire
.
Vers.
18.
And
now
let
●s
go
(
we
beseech
thee
)
three
dayes
journey
into
the
wildernesse
,
&c.
]
God
appoints
them
to
petition
onely
for
so
much
libertie
,
that
the
denyall
of
this
might
render
Pharaoh
inexcusable
,
and
make
the
justice
of
God
the
more
manifest
,
both
in
destroying
Pharaoh
and
delivering
Israel
:
neither
was
it
necessarie
that
either
God
or
they
(
having
other
direction
from
God
)
should
reveal
their
whole
counsel
.
See
Deut.
2.
28.
and
1.
Sam.
16.
2.
And
the
Lord
said
,
Take
an
heifer
with
thee
,
and
say
,
I
am
come
to
sacrifice
unto
the
Lord
.
Vers.
19.
And
I
am
sure
that
the
king
of
Egypt
will
not
let
you
go
,
no
not
by
a
mighty
hand
.
]
If
we
reade
this
place
as
it
is
in
the
margin
of
our
Bibles
,
I
am
sure
that
the
King
of
Egypt
will
not
let
you
go
but
by
a
mighty
hand
,
the
meaning
then
is
plain
,
to
wit
,
that
Pharaoh
would
not
let
the
Israelites
go
till
God
by
a
strong
hand
forced
him
to
let
them
go
.
But
reading
it
as
it
is
in
our
Bibles
,
which
agrees
best
with
the
originall
,
it
may
happely
be
questioned
how
it
can
be
said
,
that
the
King
of
Egypt
would
not
let
them
go
,
no
not
by
a
mighty
hand
,
since
it
is
evident
that
he
did
give
them
leave
to
go
,
chap.
12.
31.
and
so
the
Lord
tells
Moses
here
in
the
following
words
,
I
will
stretch
out
my
hand
and
smite
Egypt
,
&c.
and
after
that
he
will
let
ye
go
.
To
which
I
answer
,
that
though
upon
the
slaying
of
all
the
first-born
in
Egypt
Pharaoh
gave
them
liberty
to
go
;
yet
it
might
be
well
said
that
he
would
not
let
them
go
,
no
not
with
a
mighty
hand
,
because
after
that
God
had
with
a
strong
and
mighty
hand
,
that
is
,
by
many
grievous
plagues
,
endeavoured
to
make
him
yield
,
yet
a
long
time
he
persisted
in
his
obstinacy
,
and
would
not
let
them
go
,
till
at
last
he
was
even
constrained
to
bid
them
be
gone
:
and
indeed
even
then
he
said
that
more
out
of
displeasure
then
a
yielding
spirit
;
and
therefore
he
soon
repented
of
what
he
had
said
,
and
when
they
were
gone
pursued
after
them
with
an
army
to
fetch
them
back
again
.
CHAP.
IV.
Vers.
1.
ANd
Moses
answered
and
said
,
But
behold
,
they
will
not
believe
me
,
&c.
]
That
is
,
at
first
perhaps
they
will
not
believe
me
this
;
being
supposed
,
what
shall
I
do
then
?
Considering
that
the
Lord
had
now
immediately
before
told
Moses
that
the
Israelites
would
hearken
to
him
,
chap.
3.
18.
they
shall
heark●n
to
thy
voyce
,
we
cannot
well
think
that
Moses
did
now
absolutely
question
the
truth
of
what
God
had
said
,
but
that
on●ly
he
objected
that
it
may
be
at
first
,
till
they
saw
something
to
move
thereto
,
they
would
be
shy
of
giving
credit
to
his
words
;
and
so
intimated
his
desire
to
know
what
in
that
case
he
should
do
.
And
this
indeed
he
had
cause
enough
to
suspect
,
because
by
reason
of
Pharaohs
great
power
they
were
like
enough
to
doubt
much
at
first
,
especially
whether
Moses
would
be
able
to
rescue
them
from
their
bondage
,
the
rather
,
because
they
regarded
him
so
little
at
first
,
when
upon
his
slaying
of
an
Egyptian
in
the
defence
of
an
Israelit●
,
he
supposed
his
brethren
would
have
understood
,
how
that
God
by
his
hand
would
deliver
them
,
as
Stephen
said
,
Act.
7.
25.
Vers.
3.
And
he
said
,
cast
it
on
the
ground
,
&c.
]
The
generall
end
of
this
,
and
the
other
following
signes
,
was
to
confirm
the
faith
of
the
Israelites
concerning
the
calling
of
Moses
;
the
more
speciall
end
of
this
first
miracle
of
turning
his
rod
into
a
serpent
,
and
then
into
a
rod
again
,
was
to
assure
both
Moses
and
the
Israelites
that
God
could
and
would
make
his
shepherds
crook
,
so
base
and
contemptible
in
it self
,
terrible
as
a
serpent
to
Pharaoh
,
but
comfortable
to
the
Israelites
,
that
is
,
that
the
rod
of
his
government
should
affright
the
one
,
but
be
the
means
of
much
good
and
happinesse
unto
the
other
.
Vers.
6.
Put
now
thine
hand
into
thy
bosome
,
&c.
]
The
end
of
this
signe
was
also
to
put
them
in
mind
of
Gods
almightie
power
,
who
was
able
thus
suddenly
to
change
things
,
whereby
both
the
Israelites
might
be
comforted
,
remembring
that
however
they
had
been
despised
and
abominable
in
the
sight
of
the
Egyptians
,
yet
God
was
able
to
give
them
favour
in
their
sight
,
and
however
to
restore
them
to
their
former
libertie
by
an
outstretched
arm
;
and
withall
Moses
might
be
encouraged
,
as
considering
,
that
however
his
estate
might
now
seem
base
and
contemptible
,
even
as
a
thing
leprous
and
vile
,
yet
God
was
able
to
make
him
a
glorious
instrument
of
Israels
deliverance
.
Vers.
10.
O
my
Lord
,
I
am
not
eloquent
,
&c.
]
That
is
,
I
am
not
a
man
of
a
free
and
ready
speech
,
as
it
is
fit
they
should
be
that
are
implyed
in
such
a
service
,
but
of
a
slow
speech
,
and
a
slow
tongue
.
Nor
doth
this
contradict
,
if
thus
understood
,
that
which
S.
Stephen
said
of
Moses
,
Acts
7.
22.
that
he
was
mightie
in
words
and
in
deeds
:
for
a
man
that
is
of
greatest
abilitie
to
speak
wisely
,
learnedly
,
and
perswasively
,
may
yet
have
some
great
imperfection
in
regard
of
his
utterance
and
pronunciation
:
and
so
it
seems
it
was
with
Moses
,
though
he
were
an
excellent
speaker
for
the
substance
of
that
which
he
spake
,
yet
some
defect
he
had
in
regard
of
his
utterance
,
which
some
conceive
to
have
been
that
he
was
of
a
stammering
tongue
,
and
thereto
apply
that
which
he
afterwards
said
,
How
shall
Pharaoh
heare
me
,
who
am
of
uncircumcised
lippes
,
chap.
6.
12.
Vers.
12.
I
will
be
with
thy
mouth
,
and
teach
thee
what
thou
shalt
say
.
]
It
is
evident
that
the
imperfection
of
Moses
speech
and
utterance
continued
after
this
;
for
still
we
see
he
complained
of
his
uncircumcised
lippes
,
chap.
6.
30.
and
because
of
this
Aaron
was
his
spokesman
,
in
delivering
Gods
message
unto
Pharaoh
▪
This
therefore
which
the
Lord
here
sayes
to
Moses
,
I
will
be
with
thy
mouth
,
is
not
meant
of
helping
him
of
that
naturall
imperfection
in
his
speech
,
but
that
God
would
direct
him
what
he
should
say
,
and
so
prosper
him
in
his
message
,
that
his
slownesse
of
speech
should
be
no
hinderance
to
him
,
but
that
he
should
with
comfort
to
his
people
,
and
terrour
to
their
enemies
,
dispatch
the
businesse
which
God
had
imposed
upon
him
.
Vers.
14.
And
he
said
,
Is
not
Aaron
the
Levite
,
thy
brother
?
I
know
that
he
can
speak
well
,
&c.
]
Thus
was
Moses
comforted
,
hearing
that
his
brother
Aaron
,
from
whom
he
had
been
absent
now
fourty
years
,
was
still
living
and
well
;
and
withall
encouraged
by
knowing
that
he
should
have
him
joyned
with
him
in
commission
,
of
whose
fidelity
he
could
make
no
question
,
and
whom
he
knew
of
good
abilities
for
the
delivering
of
their
message
to
Pharaoh
.
Vers.
16.
And
thou
shalt
be
to
him
in
stead
of
God
.
]
That
is
,
thou
shalt
as
from
God
,
and
in
Gods
stead
,
make
known
to
him
what
he
shall
say
unto
Pharaoh
.
Vers.
18.
And
Moses
went
and
returned
to
Jethr●
his
father
in
law
,
and
said
unto
him
,
Let
me
go
,
&c.
]
Moses
did
not
ask
his
father
in
law
leave
to
go
into
Egypt
,
as
questioning
whether
he
should
obey
Gods
command
in
going
,
unlesse
he
would
give
him
leave
;
but
onely
as
judging
it
fit
that
he
should
acquaint
his
father
in
law
with
his
purpose
,
and
crave
his
approbation
,
and
not
go
rudely
away
with
his
daughter
and
her
children
without
giving
him
any
notice
beforehand
of
it
,
espe●ially
considering
that
he
had
no
cause
at
all
to
suspect
either
the
wisdome
or
courtesie
of
his
father
in
giving
him
liberty
.
Moses
therefore
was
not
herein
to
be
blamed
;
rather
his
modesty
and
humilitie
herein
discovered
was
worthy
admiration
,
who
after
so
glorious
a
Vision
was
no
way
puffed
up
with
it
,
but
carried
himself
in
such
an
humble
and
lowly
manner
towards
his
father
in
law
.
As
for
his
alledging
no
other
reason
to
Jethro
for
his
returning
into
Egypt
,
but
onely
his
desire
to
visit
and
see
his
brethren
,
Let
me
go
I
pray
thee
,
and
return
unto
my
brethren
which
are
in
Egypt
,
and
see
whether
they
be
yet
alive
,
therein
also
his
modesty
was
discovered
,
in
that
he
could
forbear
to
tell
his
father
in
law
of
the
glorious
vision
he
had
seen
,
and
the
honourable
imployment
which
God
had
put
upon
him
;
and
likewise
his
wisdome
in
managing
this
businesse
:
for
doubtelesse
he
did
purposely
conceal
this
,
that
hewas
sent
to
fetch
the
Israelites
out
of
Egypt
,
both
because
he
judged
it
not
fit
to
impart
this
secret
to
Jethro
,
who
was
not
of
the
stock
of
Israel
though
a
godly
man
,
before
he
acquainted
the
Israelites
themselves
with
it
;
and
likewise
especially
lest
the
difficultie
and
danger
of
the
work
should
make
his
father
in
law
unwilling
to
let
him
go
.
Vers.
19.
And
the
Lord
said
unto
Moses
in
Midian
,
&c.
]
To
wit
,
either
before
he
had
asked
his
fathers
leave
,
or
after
that
.
The
other
appearing
of
God
to
Moses
was
in
Horeb
,
this
in
Midian
;
but
whether
this
his
appearing
to
Moses
in
Midian
were
before
he
asked
leave
to
go
or
after
,
we
cannot
certainly
conclude
:
if
it
were
after
that
,
then
either
Moses
,
even
after
leave
obtained
from
Jethro
,
yet
hastened
not
his
journey
as
was
fitting
,
and
therefore
by
this
second
apparition
God
quickned
him
again
;
or
else
he
took
it
that
in
the
first
vision
in
the
burning
bush
,
God
had
onely
called
him
to
the
work
of
going
into
Egypt
for
the
deliverance
of
the
Israelites
,
but
had
not
expressely
told
him
the
time
when
he
should
go
,
and
so
he
waited
till
now
that
in
this
second
vision
in
the
land
of
Midian
God
again
appeared
to
him
,
and
commanded
him
immediately
to
go
thither
,
adding
this
encouragement
to
what
he
had
said
before
,
that
all
the
men
were
dead
which
sought
his
life
.
And
doubtlesse
all
the
time
of
his
sojourning
with
his
father
in
law
in
Midian
,
he
thought
of
what
God
had
formerly
revealed
to
him
in
Egypt
,
concerning
the
Lords
imploying
him
in
that
service
;
onely
he
waited
to
see
when
God
would
call
him
thereto
:
and
that
happely
might
be
the
reason
why
in
so
many
years
he
did
not
send
to
know
in
what
condition
his
brethren
were
in
Egypt
,
because
he
was
resolved
wholly
to
cast
himself
herein
upon
the
providence
of
God
,
and
to
do
nothing
without
direction
from
him
.
Vers.
20.
And
Moses
took
his
wife
and
his
sonnes
,
&c.
]
Hereby
it
appears
that
Moses
either
carryed
his
wife
and
his
children
into
Egypt
,
or
at
least
that
he
was
upon
his
journey
intending
to
carry
them
with
him
thither
:
Indeed
,
as
evident
it
is
,
when
Moses
went
with
the
Israelites
out
of
Egypt
,
his
wife
and
children
were
with
his
father
in
law
in
Midian
:
for
Exod.
18.
5.
it
is
said
▪
that
Jethro
his
father
in
law
met
him
in
the
wildernesse
when
he
encamped
at
the
mount
of
God
,
and
brought
his
wife
and
his
sonnes
thither
to
him
.
It
seems
therefore
that
either
when
he
was
upon
the
way
going
thither
,
he
sent
them
back
again
to
Jethro
(
perhaps
upon
the
occasion
of
the
following
story
of
the
circumcising
of
his
sonne
)
or
at
least
that
when
he
was
in
Egypt
,
finding
some
inconvenience
in
their
being
there
,
he
took
order
to
return
them
to
the
safe
custodie
of
his
father
in
law
,
that
himself
might
the
more
freely
and
wholly
intend
the
businesse
he
had
undertaken
.
And
Moses
took
the
rod
of
God
in
his
hand
.
]
It
was
doubtlesse
the
same
rod
or
shepherds
crook
which
Moses
used
at
other
times
to
carry
in
his
hand
,
and
which
he
had
in
his
hand
when
God
spake
to
him
out
of
the
burning
bush
;
onely
it
is
here
called
the
rod
of
God
,
because
it
was
that
wherewith
God
had
appointed
that
Moses
should
work
so
many
glorious
miracles
,
and
so
to
intimate
that
it
was
meerely
of
God
and
not
of
any
power
in
Moses
or
in
the
rod
that
so
many
strange
things
were
done
by
it
.
Vers.
21.
But
I
will
harden
his
heart
,
that
he
shall
not
let
the
people
go
.
]
See
ch●p
.
7.
13.
Vers.
22.
Thus
saith
the
Lord
,
Israel
is
my
sonne
,
even
my
first-born
,
&c.
]
Many
severall
reasons
may
be
given
why
the
Israelites
might
be
called
Gods
first-born
sonne
,
to
wit
,
1.
to
intimate
how
dear
they
were
to
God
,
even
as
mens
first-born
children
are
usually
to
them
;
2.
in
regard
of
their
preheminence
and
dignity
above
all
other
Nations
that
were
at
that
time
upon
the
face
of
the
earth
;
3.
with
respect
to
the
Gentiles
,
that
were
afterwards
to
become
the
people
of
God
,
and
to
be
received
into
the
covenant
of
being
Gods
sonnes
and
daughters
,
the
Israelites
being
first
admitted
to
this
peculiar
priviledge
of
being
Gods
people
;
so
that
those
of
the
Gentiles
that
were
afterwards
received
to
this
dignity
were
but
as
Israels
younger
brothers
;
4.
because
the
root
of
primogeniture
rested
in
them
,
in
that
he
was
to
be
born
of
this
people
who
was
to
be
the
first-born
among
many
brethren
,
Rom.
8.
29.
But
the
chief
reason
,
and
that
which
I
conceive
was
principally
intended
in
this
place
is
,
because
God
had
chosen
the
Israelites
to
be
his
peculiar
people
,
and
heirs
,
as
his
first-born
,
of
the
land
of
Canaan
,
the
type
of
the
heavenly
inheritance
,
wherein
they
were
to
live
under
the
laws
and
governmeut
of
God
unto
the
coming
of
the
promised
Messias
:
for
if
we
mark
it
,
this
is
alledged
as
the
ground
why
Pharaoh
was
bound
to
let
the
Israelites
go
.
Now
their
being
received
into
a
covenant
of
adoption
did
not
inferre
any
necessity
of
being
freed
from
Pharaohs
service
;
but
Gods
chusing
them
to
be
his
first-born
people
that
were
to
inherit
Canaan
,
and
there
to
live
under
his
government
,
could
not
stand
with
their
continuance
under
the
tyranny
of
Pharaoh
:
and
therefore
upon
this
ground
Pharaoh
is
required
to
dismisse
the
Israelites
,
Israel
is
my
sonne
even
my
first-born
;
and
I
say
unto
thee
,
Let
my
sonne
go
that
he
may
serve
me
,
&c.
Vers.
24.
The
Lord
met
him
,
and
sought
to
kill
him
,
&c.
]
How
the
Lord
endangered
the
life
of
Moses
,
whether
by
sicknesse
,
or
rather
by
appearing
with
a
sword
drawn
in
his
hand
,
it
is
not
expressed
:
it
is
therefore
sufficient
for
us
to
know
,
that
Moses
was
in
danger
to
be
killed
by
the
hand
of
the
Lord
,
and
that
the
cause
was
at
the
same
time
by
the
Lord
himself
revealed
to
him
;
for
though
this
be
not
expressed
yet
it
is
clearly
enough
implyed
:
for
why
else
should
his
wife
so
readily
circumcise
her
sonne
,
had
it
not
been
told
them
that
their
neglecting
hitherto
to
circumcise
that
their
sonne
was
the
cause
of
Moses
danger
.
And
this
the
Lord
did
not
till
now
that
he
was
upon
his
way
going
into
Egypt
,
partly
for
the
tryall
of
his
faith
,
to
see
whether
upon
this
occasion
he
would
turn
his
back
upon
that
great
service
to
which
God
had
called
him
;
and
partly
because
there
was
now
a
necessity
of
doing
it
,
there
being
a
manifest
incongruity
in
it
,
that
he
should
undertake
to
be
as
a
judge
and
governour
of
Gods
circumcised
people
,
himself
neglecting
this
badge
of
the
covenant
in
his
own
child
.
Vers.
25.
Then
Zipporah
took
a
sharp
stone
,
and
cut
off
the
foreskin
of
her
sonne
.
&c.
]
To
wit
,
Eliezer
,
her
youngest
sonne
:
whence
it
seems
probable
(
especially
if
we
observe
how
his
wife
at
this
time
carries
her self
)
that
Moses
had
hitherto
neglected
the
circumcising
of
this
his
youngest
sonne
,
because
she
was
so
highly
displeafed
at
the
circumcising
of
the
first
.
CHAP.
V.
Vers.
1.
ANd
afterward
Moses
and
Aaron
went
in
,
and
told
Pharaoh
,
&c.
]
They
went
to
Pharaoh
,
and
with
them
some
good
number
of
the
Israelites
:
vers.
4.
Wherefore
do
you
Moses
and
Aaron
let
the
people
from
their
works
?
g●t
you
unto
your
burdens
.
Vers.
3.
Lest
he
fall
upon
us
with
p●stilence
,
&c.
]
Herein
Moses
and
Aaron
do
not
onely
discover
to
Pharaoh
,
that
it
stood
them
upon
to
do
what
in
them
lay
that
they
might
obey
God
in
this
which
he
required
of
them
,
even
to
prevent
the
judgement
which
otherwise
they
might
well
fear
he
would
bring
upon
them
;
but
withall
likewise
they
covertly
intimate
to
him
how
justly
he
might
fear
lest
the
Lord
should
bring
the
same
or
some
greater
judgements
upon
him
,
and
his
people
,
if
he
should
refuse
to
let
them
go
,
as
God
had
commanded
him
.
Vers.
6.
And
Pharaoh
commanded
the
same
day
the
taskmasters
of
the
people
,
&c.
]
The
taskmasters
were
doubtlesse
Egyptians
,
appointed
to
require
and
receive
from
the
Israelites
the
work
,
which
for
the
kings
service
they
were
enjoyned
to
do
;
but
their
officers
,
here
mentioned
with
them
,
were
Israelites
,
appointed
to
have
the
oversight
of
their
brethren
in
their
labour
,
and
to
see
that
every
one
did
the
task
that
was
set
them
as
is
evident
,
vers.
14.
And
the
officers
of
the
children
of
Israel
,
which
Pharaohs
taskmasters
had
set
over
them
were
beaten
,
&c.
because
the
people
had
not
done
their
task
.
Vers.
7.
Ye
shall
no
more
give
the
people
straw
to
make
brick
,
&c.
]
For
in
making
brick
they
used
straw
,
both
for
covering
their
new-made
bricks
,
that
they
might
not
be
parched
and
chapped
with
the
sunne
before
they
came
to
be
dryed
by
the
fire
;
and
also
for
firing
in
their
kilnes
where
they
burnt
their
bricks
.
Vers.
8.
And
the
tale
of
the
bricks
which
they
did
make
heretofore
,
&c.
]
That
is
,
though
some
of
them
be
sent
about
the
countrey
to
gather
straw
where
they
can
get
it
,
yet
those
that
are
left
to
make
the
bricks
shall
make
the
full
number
of
bricks
which
they
did
all
make
before
:
and
thus
did
Pharaoh
seek
to
make
the
Israelites
hate
and
abhorre
Moses
and
Aaron
,
as
the
cause
of
this
misery
that
was
fallen
upon
them
.
CHAP.
VI.
Vers.
3.
BVt
by
my
name
Jehovah
was
I
not
known
to
them
.
]
This
is
not
meant
of
the
syllables
and
letters
of
these
two
names
,
as
if
the
Patriarchs
had
n●ver
heard
of
this
name
Jehovah
,
but
onely
that
of
God
Almightie
(
for
the
contrary
is
manifest
,
Gen.
22.
14.
And
Abraham
called
the
name
of
that
place
,
Jehovah-jireth
,
&c.
)
but
it
is
meant
of
that
which
is
signified
by
these
names
.
This
name
Jehovah
denoteth
,
both
Gods
eternall
being
in
himself
,
and
also
his
giving
of
being
unto
others
,
that
is
,
the
performance
of
his
promises
▪
and
in
regard
of
this
he
saith
,
that
he
was
not
known
to
their
fathers
by
this
name
:
They
being
sustained
by
faith
in
Gods
almightie
power
,
rested
upon
the
promise
,
not
enjoying
the
thing
promised
;
but
now
to
their
children
the
promise
should
be
performed
,
and
so
they
should
have
full
knowledge
and
experience
of
the
efficacie
of
that
name
Jehovah
.
But
withall
we
must
know
that
this
is
onely
spoken
comparatively
:
As
the
glorious
ministration
of
the
law
is
said
to
have
had
no
glory
,
in
respect
of
the
excellent
glory
of
the
Gospel
,
2.
Cor.
3.
10.
so
the
fathers
are
said
not
to
have
known
God
by
his
name
Jehovah
in
comparison
of
that
which
their
posteritie
knew
.
Vers.
9.
But
they
hearkened
not
unto
Moses
for
anguish
of
spirit
and
for
cruel
bondage
.
]
That
is
,
so
grievous
was
the
bondage
and
miserie
they
lay
under
,
and
so
oppressed
they
were
with
sorrow
by
reason
thereof
,
that
they
could
not
mind
what
Moses
said
to
them
,
nor
believe
any
thing
that
was
spoken
concerning
their
deliverance
,
as
deeming
their
condition
desperate
,
and
past
hope
of
recoverie
.
Vers.
12.
How
then
shall
Pharaoh
heare
me
who
am
of
uncircumcised
lips
?
]
That
is
,
if
the
Israelites
would
not
regard
what
I
said
to
them
,
what
hope
can
I
have
that
Pharaoh
should
mind
my
words
,
especially
considering
that
I
am
a
man
that
have
an
imperfection
in
my
speech
?
for
doubtlesse
it
was
with
respect
to
his
bad
utterance
that
Moses
called
himself
a
man
of
uncircumcised
lips
.
Because
circumcision
was
with
them
the
first
badge
of
Gods
people
,
and
therefore
those
that
were
not
circumcised
were
counted
profane
,
and
their
uncircumcision
was
counted
a
grievous
blemish
;
hence
it
was
that
in
a
figurative
kind
of
speech
they
called
those
things
that
had
any
naturall
or
morall
blemish
uncircumcised
,
as
a
heart
a
mind
or
tongue
uncircumcised
.
Vers.
14.
These
be
the
heads
of
their
fathers
houses
.
]
Moses
his
chief
intention
is
no
doubt
to
shew
the
naturall
stock
of
himself
and
Aaron
,
that
he
was
a
true
Israelite
,
of
the
tribe
of
Levi
,
though
he
was
brought
up
in
Pharaohs
court
,
and
afterward
●led
into
the
land
of
Midian
;
yet
for
order
sake
he
begins
first
with
the
children
of
Reuben
and
Simeon
,
Levies
elder
brethren
.
Vers.
16.
And
the
years
of
the
life
of
Levi
were
an
hundred
thirtie
and
seven
years
.
]
This
expresse
mention
of
their
age
is
of
great
use
in
Chronologie
,
especially
for
the
opening
of
that
speech
concerning
Israels
peregrination
.
Exod.
12.
40.
The
sojourning
of
the
Children
of
Israel
who
dwelt
in
Egypt
was
foure
hundred
a●d
thirtie
years
.
It
is
evident
in
the
30.
chapter
of
Genesis
that
Joseph
was
not
above
foure
years
younger
then
Levi.
If
therefore
Joseph
was
39
years
old
when
Jacob
went
down
into
Egypt
(
as
may
be
clearly
gathered
from
Gen.
41.
46.
because
Joseph
was
thirtie
years
old
when
he
stood
before
Pharaoh
,
and
when
the
seven
yea●s
of
plentie
were
gone
,
and
two
years
of
the
famine
,
then
Jacob
came
down
into
Egypt
)
consequently
Levi
was
then
three
and
fourtie
years
old
;
and
since
he
lived
,
as
it
is
here
said
,
an
hundred
thirtie
and
seven
years
,
it
must
needs
follow
that
he
lived
in
Egypt
ninetie
and
foure
years
,
or
thereabouts
.
CHAP.
VII
.
Vers.
1.
I
Have
made
thee
a
God
to
Pharaoh
.
]
Not
onely
because
by
Aaron
(
as
God
is
wont
to
do
by
his
prophets
)
he
should
in
Gods
name
decla●e
his
will
unto
him
for
the
delivering
of
his
people
;
but
also
because
of
the
divine
authoritie
given
unto
him
in
bringing
those
great
plagues
upon
Egypt
,
which
made
Pharaoh
to
fear
him
as
God
,
&c.
Vers.
7.
And
Moses
was
fourescore
years
old
,
&c.
]
The
age
of
Moses
and
Aaron
is
here
inserted
,
1.
for
the
further
evidence
of
the
truth
of
the
story
,
and
the
computation
of
the
Chronologie
of
those
times
;
2.
to
set
forth
Gods
glorie
the
more
by
this
intimation
of
the
weaknesse
of
his
instruments
;
3.
to
shew
how
long
God
in
his
wise
providence
had
suffered
the
Egyptians
to
oppresse
the
Israelites
with
such
cruel
bondage
,
even
from
before
the
birth
of
Moses
till
he
came
to
be
fourescore
years
old
;
and
4.
the
more
to
commend
the
obedience
of
Moses
and
Aaron
,
that
did
not
because
of
their
great
years
shrink
from
this
weighty
employment
which
God
had
imposed
upon
them
.
Vers.
10
And
they
did
so
as
the
Lord
had
commanded
,
&c.
]
that
is
,
1.
They
again
required
Pharaoh
in
the
name
of
the
Lord
to
let
the
children
of
Israel
go
out
of
his
land
;
for
this
God
had
commanded
Moses
and
Aaron
,
chap.
6.
11.
and
it
was
a
notable
evidence
of
their
faith
and
courage
,
that
they
durst
again
desire
this
of
that
proud
king
notwithstanding
they
had
so
enraged
him
formerly
by
the
first
deliverie
of
this
their
message
,
that
in
a
furie
he
oppressed
the
people
more
then
he
had
done
before
;
and
2.
when
Pharaoh
hereupon
either
by
way
of
derision
,
or
out
of
a
captious
device
to
trie
what
they
could
do
,
or
because
he
had
heard
of
the
miracles
wrought
,
and
the
Israelites
did
will
them
to
shew
him
some
signe
,
if
they
would
have
him
know
that
their
God
had
sent
them
,
Moses
thereupon
spake
unto
Aaron
to
cast
his
rod
upon
the
ground
,
and
said
it
should
become
a
serpent
;
which
Aaron
accordingly
did
.
For
though
it
be
not
here
expressed
that
Pharaoh
asked
a
signe
,
yet
may
we
justly
conclude
it
from
the
foregoing
verse
,
where
the
charge
given
to
Moses
was
,
When
Pharaoh
shall
speak
unto
you
,
saying
,
Shew
a
miracle
for
you
;
then
thou
shalt
say
unto
Aaron
,
Take
thy
Rod
,
and
cast
it
before
Pharaoh
,
and
it
shall
become
a
serpent
;
and
then
it
follows
in
this
verse
,
And
they
did
so
,
as
the
Lord
had
commanded
,
&c.
Vers.
12.
They
also
did
in
like
manner
with
their
inchantments
.
]
That
is
,
they
caused
their
rods
in
outward
shew
and
appearance
to
become
serpents
.
These
,
or
the
chief
of
these
,
were
Jannes
and
Jambres
,
whereof
S.
Paul
speaks
,
2.
Tim.
3.
8.
But
Aarons
rod
swallowed
up
their
rods
.
]
And
thus
the
Lord
discovered
that
the
power
whereby
Moses
and
Aaron
had
wrought
their
miracle
,
was
infinitely
fa●re
above
that
of
Satan
,
whereby
the
Magicians
had
endeavoured
to
equall
the
work
which
Moses
had
done
.
Vers.
13.
And
he
hardned
Pharaohs
heart
that
he
hearkned
not
to
them
.
]
Though
hardnesse
of
heart
be
a
grievous
sinne
,
yet
the
hardening
of
the
heart
is
not
alwayes
sin
:
and
therefore
is
it
here
said
of
God
,
who
cannot
be
the
authour
of
sin
,
that
he
hardned
Pharaohs
heart
,
to
wit
,
not
by
making
his
heart
hard
that
was
soft
before
,
nor
by
infusing
any
evil
into
him
whereby
his
heart
should
be
hardned
;
but
in
a
way
of
judgement
and
punishment
for
his
former
sinnes
:
1.
by
withdrawing
and
withholding
that
grace
whereby
he
should
be
wonne
to
repent
,
and
yield
unto
the
Lord
,
as
the
sunne
causeth
darknesse
by
withdrawing
his
light
;
2.
by
delivering
him
up
to
the
power
of
Satan
,
and
leaving
him
to
his
own
corrupt
lusts
and
affections
;
3.
by
doing
those
things
to
him
,
which
the
Lord
knew
well
would
prove
occasions
actuating
and
exciting
the
evil
that
was
in
him
,
and
cause
him
more
and
more
to
harden
his
heart
against
God
.
Vers.
17.
I
will
smite
with
the
rod
that
is
in
mine
hand
upon
the
waters
&c.
and
they
shall
be
turned
into
bloud
.
]
They
had
shed
the
bloud
of
the
Israelites
children
,
and
drowned
them
in
the
river
,
and
now
God
in
his
just
judgement
makes
the
river
to
yield
them
nothing
but
bloud
.
Vers.
18.
And
the
fish
in
the
river
shall
die
,
and
the
river
shall
stink
.
]
This
is
added
to
shew
the
greivousnesse
of
the
plague
:
for
first
it
deprived
them
of
that
which
was
in
Egypt
their
chief
food
,
fish
,
as
may
easily
be
discerned
by
comparing
these
places
together
,
Num.
11.
5.
We
remember
the
fish
that
we
did
eat
in
Egypt
freely
.
Esai
.
19.
8.
where
the
Lord
threatens
this
as
a
great
judgement
to
Egypt
,
The
fishers
also
shall
mourn
,
and
all
they
that
cast
angles
into
the
brooks
shall
lament
,
and
they
that
spread
nets
upon
the
waters
shall
languish
:
and
Exod.
8.
26.
where
it
seems
that
the
Egyptians
did
abhorre
to
eat
of
such
cattel
as
the
Israelites
used
to
sacrifice
,
It
is
not
meet
for
us
so
to
do
,
saith
Moses
,
for
we
shall
sacrifice
the
abomination
of
the
Egyptians
,
&c.
Secondly
it
deprived
them
of
drink
:
for
they
used
to
drink
the
waters
of
Nilus
in
Egypt
,
Jer.
2.
18.
What
hast
thou
to
do
in
the
way
of
Egypt
,
to
drink
the
waters
of
Sihor
,
&
c
?
there
being
very
seldome
any
rain
in
that
countrey
.
Deut.
11.
10
,
11.
The
land
whither
thou
goest
in
to
possesse
it
,
is
not
as
the
land
of
Egypt
,
from
whence
ye
came
out
,
where
thou
sowedst
thy
seed
,
and
wateredst
it
with
thy
foot
,
as
a
garden
of
herbs
:
But
the
land
whither
ye
go
to
possesse
it
,
is
a
land
of
hills
and
valleys
,
and
drinketh
water
of
the
rain
from
heaven
.
And
the
Egyptians
shall
loath
to
drink
of
the
water
of
the
river
.
]
The
Israelites
were
therefore
free
from
this
plague
also
,
as
from
others
after
,
Exod.
8.
22.
And
I
will
sever
in
that
day
the
land
of
Goshen
,
in
which
my
people
dwell
,
that
no
swarms
of
flies
shall
be
there
,
&c.
Vers.
22.
And
the
Magicians
of
Egypt
did
so
with
their
inchantments
.
]
But
whence
had
they
waters
,
since
already
they
were
all
turned
into
bloud
?
surely
either
from
the
land
of
Goshen
,
where
it
was
likely
the
waters
were
not
turned
;
or
rather
from
the
pits
which
the
Egyptians
digged
,
ver.
24.
And
all
the
Egyptians
digged
round
about
the
river
for
water
to
drink
:
for
it
is
unlikely
they
stayed
for
the
doing
of
this
till
water
could
be
fetched
from
the
land
of
Goshen
.
CHAP.
VIII
.
Vers.
3.
ANd
the
river
shall
bring
forth
frogs
abundantly
,
which
shall
go
up
into
the
house
of
thy
servants
,
and
upon
thy
people
,
&c.
]
By
expressing
these
persons
that
should
be
plagued
with
these
frogs
,
the
exempting
of
Israel
seems
to
be
implyed
,
as
after
it
is
plainly
expressed
,
ver.
22.
And
I
will
sever
in
that
day
the
land
of
Goshen
in
which
my
people
dwell
,
&c.
Vers.
4.
And
the
frogs
shall
come
up
both
on
thee
,
&c.
]
The
despicablenesse
of
the
creature
wherewith
they
were
annoyed
did
no
doubt
aggravate
the
plague
.
Vers.
8.
Intreat
the
Lord
that
he
may
take
away
the
frogs
from
me
,
and
from
my
people
.
]
Though
the
turning
of
their
water
into
bloud
all
the
land
over
was
doubtlesse
a
very
grievous
plague
,
yet
this
of
the
frogs
was
more
grievous
then
that
:
against
the
first
they
found
some
help
,
though
not
without
great
trouble
,
by
digging
for
fresh
water
round
about
the
river
,
chap.
7.
24.
and
perhaps
Pharaoh
and
the
richer
sort
of
his
people
had
other
sorts
of
drink
in
store
for
their
own
use
;
but
now
against
this
plague
of
the
frogs
,
they
could
find
no
way
to
help
or
ease
themselves
,
no
not
the
greatest
of
them
all
▪
and
therefore
this
forced
Pharaoh
to
stoop
a
little
,
and
to
desire
Moses
and
Aaron
to
pray
unto
the
Lord
that
he
would
take
away
their
frogs
from
them
.
Vers.
9.
And
Moses
said
unto
Pharaoh
,
Glory
over
me
.
]
The
most
conceive
this
to
be
spoken
of
the
honour
which
should
be
done
unto
Pharaoh
,
that
he
should
prescribe
the
time
himself
when
the
frogs
should
be
taken
away
.
But
I
rather
think
that
it
is
such
a
kind
of
yielding
to
his
desire
,
wherein
Moses
doth
also
imply
his
fear
concerning
the
event
,
that
Pharaoh
would
brag
and
boast
when
he
had
got
the
frogs
removed
,
and
not
keep
promise
with
him
in
letting
Israel
go
.
When
shall
I
intreat
for
thee
,
&c.
]
That
is
,
that
you
may
know
that
it
is
the
mightie
work
of
God
,
and
that
it
is
not
by
chance
or
by
any
naturall
means
that
the
frogs
are
destroyed
,
prescribe
the
time
your self
when
they
shall
be
destroyed
,
and
at
that
very
time
it
shall
be
done
.
Vers.
10.
And
he
said
,
To
morrow
.
]
He
was
so
loth
to
be
beholding
to
God
,
or
Moses
,
that
he
rather
chooses
to
endure
th●
plague
till
next
day
,
that
he
might
make
tryall
whether
they
might
not
go
away
of
themselves
,
hoping
that
they
came
by
some
naturall
cause
,
and
so
would
again
go
away
.
Vers.
14.
And
they
gathered
them
together
upon
heaps
.
]
God
could
have
driven
them
into
the
river
again
,
or
have
caused
them
to
vanish
away
;
but
thus
it
pleased
him
to
let
them
remain
as
a
spectacle
,
unto
the
Egyptians
,
both
to
shew
that
it
was
a
true
miracle
,
and
by
their
ill
favour
to
put
them
in
mind
of
their
sinne
,
that
made
them
stink
before
God
.
Vers.
16.
And
the
Lord
said
unto
Moses
,
Say
unto
Aaron
,
&c.
]
Because
Pharaoh
had
mocked
God
,
promising
and
then
not
performing
,
the
Lord
,
to
manifest
his
indignation
,
commands
his
servant
to
strike
now
without
giving
him
warning
beforehand
(
as
at
other
times
)
what
he
meant
to
do
.
Stretch
out
thy
rod
,
saith
he
,
and
smite
the
dust
of
the
land
,
that
it
may
become
lice
,
&c.
and
thus
again
too
he
trampleth
on
the
pride
of
the
Egyptians
,
punishing
them
by
such
base
and
contemptible
creatures
.
Vers.
17.
All
the
dust
of
the
land
became
lice
,
&c.
]
That
is
,
the
dust
in
every
part
of
the
land
▪
for
it
is
an
hyperbolicall
speech
.
Vers.
18.
And
the
Magicians
did
so
with
their
inchantments
to
bring
forth
lice
,
and
they
could
not
.
]
The
Lord
disables
them
in
making
this
smallest
and
basest
creature
,
for
their
greater
confusion
;
and
so
the
folly
of
these
their
Wisemen
was
made
manifest
to
all
men
,
2.
Tim.
3.
9.
Vers.
20.
▪
Rise
up
early
in
the
morning
,
and
stand
before
Pharaoh
;
lo
,
he
cometh
forth
to
the
water
,
&c.
]
It
seems
to
have
been
usuall
with
Pharaoh
in
the
morning
to
go
forth
unto
the
waters
,
either
for
his
health
and
pleasure
,
or
rather
of
a
superstitious
mind
,
as
attributing
divine
honour
to
the
river
Nilus
.
There
therefore
Moses
is
appointed
to
meet
him
;
both
because
he
had
no
accesse
into
Pharaohs
presence
in
his
palace
,
and
also
that
withall
his
threatning
him
with
the
ensuing
plague
might
be
the
more
publick
.
Vers.
21.
Behold
I
will
send
swarms
of
flies
upon
thee
,
&c.
]
That
is
,
mixt
swarms
of
wasps
,
hornets
,
and
all
kind
of
flies
Psal.
78.
45.
He
sent
divers
sorts
of
flies
amongst
them
.
The
houses
of
the
Egyptians
shall
be
full
of
swarms
of
flies
,
and
also
the
ground
whereon
they
are
.
]
That
is
,
the
ground
whereon
the
Egyptians
are
:
the
meaning
is
,
that
they
should
be
on
all
the
land
whereon
the
Egyptians
dwelt
,
but
not
in
Goshen
where
the
Israelites
dwelt
,
as
in
the
following
verse
is
expressed
:
and
this
exemption
of
Israel
is
here
first
mentioned
,
to
put
Pharaoh
in
mind
of
it
,
as
a
most
remarkable
thing
,
which
if
he
would
well
think
on
must
needs
work
upon
his
conscience
.
Vers.
24.
And
the
Lord
did
so
;
and
there
came
a
grievous
swarm
of
flies
,
&c.
]
Here
is
no
mention
of
Aarons
rod
,
and
happely
there
was
no
use
made
of
it
,
that
Pharaoh
might
see
the
work
was
Gods
and
not
mans
.
Vers.
25.
Go
ye
,
sacrifice
to
your
God
in
the
land
.
]
That
is
,
in
the
land
of
Egypt
:
being
terrified
with
this
fourth
plague
of
the
swarms
of
flies
,
that
were
sent
amongst
them
,
Pharaoh
yields
at
first
thus
farre
,
that
they
should
go
and
sacrifice
unto
the
Lord
,
so
that
they
went
not
out
of
Egypt
.
And
hereby
it
is
evident
that
during
the
time
of
their
bondage
in
Egypt
the
Israelites
were
not
suffered
openly
to
offer
sacrifice
to
the
Lord
,
but
what
they
did
this
way
they
did
in
private
secretly
;
as
indeed
it
is
not
likely
that
all
the
time
of
their
being
in
Egypt
they
did
wholly
neglect
this
duty
of
Gods
worship
and
service
.
Vers.
26.
For
we
shall
sacrifice
the
abomination
of
the
Egyptians
to
the
Lord
our
God
,
&c.
]
That
is
,
that
which
the
Egyptians
abhorre
to
have
sacrificed
:
the
beasts
which
they
worshipped
,
they
could
not
endure
to
kill
,
or
see
them
killed
for
sacrifice
;
and
these
were
such
as
the
Israelites
were
to
offer
up
in
sacrifice
,
namely
bullocks
(
and
the
Egyptians
worshipped
a
certain
pyed
bull
or
calf
,
called
Apis
)
and
also
sheep
and
rammes
,
as
we
may
see
,
Gen.
46.
34.
For
every
shepherd
is
an
abomination
to
the
Egyptians
.
CHAP.
IX
.
Vers.
1.
THen
the
Lord
said
unto
Moses
,
Go
in
unto
Pharaoh
.
]
This
phrase
that
is
here
used
,
go
in
unto
Pharaoh
,
makes
it
most
probable
that
when
Moses
was
sent
to
denounce
this
following
plague
,
he
was
not
appointed
to
meet
him
at
the
river
as
formerly
,
but
to
go
into
his
palace
to
him
.
Vers.
2.
If
thou
refuse
to
let
them
go
,
and
wilt
hold
them
still
.
]
This
word
still
is
to
put
Pharaoh
in
mind
ofhis
intolerable
impudencie
if
he
should
still
refuse
,
God
having
so
many
wayes
testified
his
displeasure
against
him
.
Vers.
3.
Behold
the
hand
of
the
Lord
,
&c.
]
Here
is
no
mention
neither
of
Moses
rod.
See
chap.
8.
vers.
24.
There
shall
be
a
very
greivous
murrain
.
]
Or
Pestilence
:
for
so
is
the
word
,
here
used
in
the
originall
,
translated
,
chap.
5.
vers.
3.
Lest
he
fall
upon
us
with
pestilence
.
Vers.
6.
And
all
the
cattel
of
Egypt
died
.
]
That
is
,
the
greatest
part
of
all
sorts
:
for
that
all
died
not
,
is
evident
vers.
19.
where
before
the
inflicting
of
another
plague
,
it
is
said
,
Send
therefore
now
and
gather
thy
cattel
,
&c.
Vers.
7.
And
the
heart
of
Pharaoh
was
hardened
,
&c.
]
Here
is
no
mention
made
of
Pharaohs
desiring
Moses
prayers
:
Now
therefore
it
seems
he
did
not
so
farre
yield
as
formerly
,
and
we
may
well
conceive
that
the
reasons
were
these
,
1.
Because
the
cattel
died
presently
that
were
slain
by
this
plague
,
and
so
the
plague
could
not
be
removed
by
his
prayers
;
and
2.
Because
his
envious
heart
swelled
more
then
ever
against
the
Israelites
,
and
thereupon
it
is
likely
he
resolved
to
make
up
the
losse
they
had
sustained
in
their
cattel
,
by
taking
away
the
cattel
of
the
Israelites
from
them
,
and
therefore
he
resolved
that
he
would
not
let
them
go
.
Vers.
8.
Take
to
you
handfulls
of
ashes
of
the
furnace
,
and
let
Moses
sprinkle
it
,
&c.
]
And
so
Aaron
also
,
though
Moses
as
the
chief
be
here
onely
mentioned
:
for
why
else
were
they
both
appointed
to
take
handfulls
of
ashes
of
the
furnace
:
As
for
this
sprinkling
of
ashes
towards
the
heaven
,
it
was
but
onely
an
outward
signe
to
let
Pharaoh
know
that
the
ensuing
plague
came
from
the
God
of
heaven
:
and
the
signe
was
the
fitter
,
because
as
they
oppressed
the
Israelites
with
furnace-work
in
burning
brick
,
so
they
are
now
punished
with
burning
sores
which
came
of
ashes
taken
out
of
the
furnace
.
Vers.
9.
And
it
shall
become
small
dust
in
all
the
land
of
Egypt
.
]
That
is
,
upon
the
casting
up
of
these
handfulls
of
ashes
into
the
aire
,
there
shall
be
a
small
dust
,
that
shall
fall
both
upon
man
and
beast
throughout
all
the
land
of
Egypt
.
It
is
not
necessarie
,
I
conceive
,
to
hold
that
those
very
handfulls
of
ashes
were
turned
into
such
a
cloud
of
dust
,
but
onely
that
they
should
be
a
signe
of
that
which
should
follow
,
to
wit
,
that
immediately
there
should
be
small
dust
showred
down
both
upon
man
and
beast
:
yet
others
do
hold
that
those
very
handfulls
of
ashes
,
which
Moses
and
Aaron
threw
up
into
the
aire
,
did
miraculously
by
the
mighty
power
of
God
become
a
cloud
of
s●all
dust
overspreading
the
whole
land
of
Egypt
,
and
so
fell
down
both
upon
man
and
beast
.
And
there
shall
be
a
boyl
breaking
forth
with
blains
.
]
That
is
,
this
dust
where
it
falls
shall
cause
a
boyl
breaking
out
▪
that
is
,
not
yet
ripe
(
for
then
are
such
boyls
most
painfull
)
yea
a
boyl
breaking
forth
with
blains
;
The
word
in
the
originall
signifies
scalding
blains
,
or
boyling
blisters
,
and
the
hot
ashes
out
of
the
furnace
were
intended
as
a
signe
that
such
they
should
be
.
The
word
is
not
used
but
in
this
place
:
it
was
an
extraordinary
and
incurable
boyl
:
for
so
it
is
called
,
Deut.
28.
27.
The
boyl
of
Egypt
whereof
thou
can●t
not
be
healed
.
Vers.
11.
And
the
Magicians
could
not
stand
before
Moses
,
because
of
the
boyls
,
&c.
]
Because
the
Magicians
could
not
by
their
enchantments
bring
forth
lice
,
and
were
thereupon
forced
to
acknowledge
concerning
that
plague
that
it
was
the
finger
of
God
,
chap.
8.
19.
it
is
most
probable
that
they
did
no
more
after
that
attempt
to
do
the
like
to
that
which
Moses
had
done
;
and
therefore
in
the
fourth
&
fifth
plagues
there
hath
been
no
mention
at
all
made
of
them
.
But
yet
on
the
other
side
because
here
in
this
sixth
plague
it
is
plainly
implyed
that
the
Magicians
were
standing
before
Moses
,
it
seems
most
probable
,
that
even
after
they
were
so
farre
convinced
by
the
failing
of
their
Art
in
bringing
forth
lice
,
they
still
continued
to
embolden
Pharaoh
not
to
be
moved
with
those
things
which
were
done
,
and
were
still
ready
at
hand
to
resist
Moses
and
Aaron
as
farre
as
they
could
:
and
therefore
now
by
the
shame
and
pain
of
these
boyls
that
rose
upon
them
they
were
driven
away
,
and
forced
to
give
over
their
fighting
against
God
.
Vers.
14.
For
I
will
at
this
time
send
all
my
plagues
,
&c.
]
This
word
includes
all
the
following
plagues
:
for
the
Lord
would
have
him
know
that
though
his
hand
had
been
already
heavy
upon
him
,
yet
there
were
many
farre
worse
plagues
still
behind
,
plagues
that
should
sting
him
to
the
heart
,
which
now
he
would
poure
forth
thick
and
threefold
upon
him
.
Vers.
15.
That
I
may
smite
thy
people
with
pestilence
,
and
thou
shalt
be
cut
off
from
the
earth
.
]
This
must
needs
be
meant
of
the
killing
of
the
first-born
,
chap.
12.
as
likewise
that
which
followeth
,
thou
shalt
be
cut
off
,
&c.
must
needs
be
meant
of
his
perishing
in
the
red
sea
.
Vers.
18.
I
will
cause
it
to
rain
a
very
grievous
hail
,
such
as
hath
not
been
in
Egypt
since
the
foundation
thereof
.
]
That
is
,
since
it
became
a
land
inhabited
:
for
so
this
is
explained
vers.
24
,
there
wa●
hail
,
&c.
such
as
there
was
none
like
it
in
all
the
land
of
Egypt
since
it
became
a
Nation
.
And
hereby
also
it
is
manifest
,
that
there
was
sometimes
rain
and
hail
too
in
Egypt
,
though
very
rarely
,
and
not
so
ordinarily
as
in
other
lands
.
Vers.
19.
Send
therefore
now
and
gather
thy
cattle
,
&c.
]
This
he
saith
,
chiefly
to
set
forth
the
terrour
of
this
plague
:
if
you
provide
not
,
saith
Moses
,
all
will
be
lost
;
and
withall
it
aggravates
the
sinne
of
the
Egyptians
,
that
having
had
experience
of
Gods
displeasure
yet
would
not
be
forewarned
,
that
would
not
be
wonne
by
judgements
nor
mercie
.
Vers.
23.
The
Lord
sent
thunder
and
hail
,
and
the
fire
ran
along
upon
the
ground
,
&c.
]
The
description
here
given
us
of
this
strom
of
hail
is
to
shew
that
i●
came
not
by
the
ordinary
course
of
nature
,
but
was
a
supernaturall
and
extraordinary
work
of
God
,
as
appeared
,
1.
in
that
it
fell
upon
all
the
land
of
Egypt
,
vers.
25.
whereas
storms
of
hail
seldome
extend
so
farre
;
2.
that
it
came
at
the
very
houre
almost
prefixed
beforehand
by
Moses
,
vers.
18
;
3.
that
onely
in
the
land
of
Goshen
,
where
the
Israelites
dwelt
,
there
was
no
hail
,
vers.
26.
4.
that
the
hail
that
fell
was
of
such
a
bignesse
,
and
that
in
Egypt
where
there
seldome
was
any
hail
at
all
,
that
it
did
not
onely
destroy
their
corn
and
herbs
,
but
also
brake
their
trees
and
killed
both
man
and
beast
that
were
in
the
storm
,
vers.
25.
and
so
also
the
Psalmist
saith
,
Psal.
78.
47
,
48.
He
destroyed
their
vines
with
hail
,
and
their
sicamore
trees
with
great
hailstones
:
He
gave
up
their
cattle
also
to
the
hail
,
and
their
flocks
to
hot
thunderbolts
:
and
so
again
,
Psal.
105.
32.
33.
and
5.
that
notwithstanding
there
was
not
lightning
but
fire
mingled
with
the
hail
,
even
fire
that
ran
along
upon
the
ground
,
yet
were
not
the
hailstones
melted
with
the
heat
of
the
fire
,
nor
the
flaming
fire
quenched
with
the
hail
.
Vers.
27.
I
have
sinned
this
time
.
]
That
is
,
now
I
cannot
but
acknowledge
my
sinne
:
he
intended
not
,
doubtlesse
,
to
intimate
that
he
was
formerly
innocent
,
and
had
been
punished
unjustly
,
though
now
indeed
at
this
time
he
had
sinned
against
God
;
but
his
purpose
was
to
make
known
that
now
he
did
plainly
see
,
and
therefore
did
willingly
at
this
time
acknowledge
it
,
that
he
had
sinned
against
God
,
and
therefore
that
God
was
righteous
,
and
he
and
his
people
wicked
.
Vers.
29.
As
soon
as
I
am
gone
out
of
the
citie
,
I
will
spread
abroad
my
hands
unto
the
Lord.
]
This
time
was
set
by
Moses
,
that
as
soon
as
he
was
gone
,
&c.
he
would
spread
abroad
his
hands
,
to
wit
,
in
prayer
,
unto
the
Lord
,
either
with
respect
to
that
privacy
of
retiring
by
himself
,
which
he
intended
when
he
undertook
to
perform
this
duty
;
or
else
to
testifie
his
own
confidence
in
God
,
that
was
not
afraid
to
go
out
into
the
open
field
,
notwithstanding
this
fearfull
storm
of
hail
which
God
had
sent
upon
the
land
.
Vers.
30.
I
know
that
ye
will
not
yet
fear
the
Lord
God
.
]
That
is
,
though
ye
have
seen
and
felt
so
much
of
Gods
power
and
wrath
,
and
now
seem
to
yield
and
to
begge
for
mercie
;
yet
I
am
sure
that
as
yet
ye
will
not
truly
repent
,
and
fear
the
Lord
.
This
Moses
might
well
say
he
knew
,
because
of
their
carriage
of
themselves
at
present
,
in
that
they
sought
not
after
the
way
of
worship
of
the
true
God
,
but
onely
cryed
out
to
have
the
plague
stayed
:
But
besides
,
God
had
told
Moses
that
Pharaoh
should
harden
his
heart
,
untill
he
were
destroyed
;
and
this
he
tells
Pharaoh
before
he
prayed
for
him
,
that
so
Pharaoh
might
not
boast
,
when
the
plague
was
gone
,
that
he
had
deceived
Moses
;
and
to
let
him
know
that
he
saw
cause
sufficient
why
he
should
at
this
time
make
tryall
of
him
yet
once
more
by
praying
that
this
plague
might
be
removed
as
he
desired
,
though
he
knew
beforehand
that
he
would
be
never
a
whit
the
better
for
it
.
Vers.
31.
And
the
flax
and
the
barley
were
smitten
.
]
It
seems
that
in
Egypt
they
sowed
their
barley
at
the
same
time
with
their
wheat
(
which
we
do
not
)
and
there
the
barley
would
be
by
farre
the
forwardest
.
CHAP.
X.
Vers.
5.
ANd
they
shall
eat
the
residue
of
that
which
is
escaped
,
which
remaineth
unto
you
from
the
hail
,
&c.
]
Hereby
it
appeareth
that
it
was
some
good
time
after
the
plague
of
hail
ere
these
locusts
were
sent
,
to
wit
,
when
the
wheat
and
the
rie
might
be
destroyed
,
which
when
the
hail
fell
were
not
yet
grown
up
,
chap.
9.
32.
and
the
like
we
must
hold
concerning
the
other
plagues
.
Vers.
6.
Which
neither
thy
fathers
nor
thy
fathers
fathers
have
seen
,
&c.
]
The
meaning
of
this
is
not
that
they
had
never
before
seen
locusts
in
Egypt
(
for
all
Histories
witnesse
that
Egypt
is
often
troubled
with
locusts
)
but
that
they
had
never
seen
such
multitudes
of
them
,
nor
any
that
did
so
much
mischief
as
these
should
do
.
Vers.
7.
How
long
shall
this
man
be
a
snare
unto
us
?
]
This
word
,
Snare
,
usually
signifieth
the
means
of
destruction
.
See
chap.
23.
33.
They
shall
not
dwell
in
thy
land
,
lest
they
make
thee
sinne
against
me
:
for
if
thou
serve
their
gods
,
it
will
surely
be
a
snare
unto
thee
.
Josh.
23.
13.
They
shall
be
snares
and
traps
unto
you
,
and
scourges
in
your
sides
,
and
thorns
in
your
eyes
,
untill
you
perish
,
&c.
and
so
the
word
is
taken
here
.
Vers.
10.
Let
the
Lord
be
so
with
you
,
as
I
will
let
you
go
,
&c.
]
This
is
spoken
scoffingly
,
expressing
his
firm
resolution
that
they
should
not
all
go
,
as
they
desired
,
and
that
by
way
of
scorn
and
derision
,
Let
the
Lord
be
so
with
you
,
as
I
will
let
you
go
:
as
if
he
should
have
said
,
May
your
great
God
you
boast
of
be
with
you
,
and
prosper
you
,
if
I
consent
to
this
which
you
desire
of
me
;
you
have
a
high
opinion
of
your
mighty
God
,
and
what
great
things
he
will
do
for
you
;
if
I
let
you
go
upon
those
terms
that
you
propound
,
let
it
be
thought
that
your
God
was
with
you
,
and
that
he
delivered
you
.
Look
to
it
,
for
evil
is
before
you
.
]
That
is
,
ready
to
fall
upon
you
.
Some
expound
this
to
have
been
spoken
by
way
of
reproof
,
as
understanding
by
evil
,
the
evil
purpose
of
the
Israelites
;
evil
is
before
you
,
that
is
,
though
you
pretend
onely
a
desire
to
go
a
little
way
to
offer
sacrifice
,
yet
you
have
a
wicked
fraudulent
intention
her●in
,
even
to
carrie
away
this
whole
people
from
being
under
my
government
:
but
doubtlesse
it
is
rather
spoken
by
way
of
threatning
,
and
by
evil
is
meant
the
evil
he
would
do
to
them
,
if
they
would
not
accept
the
favour
now
proffered
them
,
but
persevere
to
require
of
him
:
Look
to
it
,
(
saith
he
)
for
evil
is
before
you
;
if
you
trouble
me
further
I
shall
make
you
smart
for
it
.
Vers.
13.
The
east-wind
brought
the
locusts
.
]
Or
grashoppers
,
and
with
them
caterpillars
,
Psal.
78.
46.
He
gave
also
their
increase
unto
the
caterpillar
,
and
labour
to
the
locust
:
Psal.
105.
34
,
35.
He
spake
,
and
the
locusts
came
,
and
caterpillars
,
and
that
without
number
,
and
did
eat
up
all
the
herbs
in
their
land
,
and
devoured
the
fruit
of
their
ground
.
Vers.
16.
I
have
sinned
against
the
Lord
your
God
,
and
against
you
.
]
To
wit
,
against
Moses
and
Aaron
,
by
using
them
so
scornfully
and
reprochfully
,
by
threatning
them
for
the
faithfull
discharge
of
their
dutie
,
and
driving
them
away
out
of
his
presence
,
as
in
the
10.
and
11.
verses
;
or
else
the
Israelites
in
generall
,
by
the
cruel
bondage
under
which
he
had
held
them
,
and
by
refusing
to
dismisse
them
,
and
to
grant
them
that
libertie
of
going
forth
to
serve
the
Lord
,
which
by
Moses
and
Aaron
they
had
so
often
desired
of
him
.
Vers.
17.
Now
therefore
I
pray
thee
forgive
me
my
sinne
onely
this
once
.
]
That
is
,
pardon
the
wrong
I
have
done
you
,
and
procure
that
the
Lord
may
not
further
be
offended
with
me
;
and
if
this
be
done
this
once
,
I
require
no
more
;
for
if
I
fail
you
any
more
,
and
not
do
what
I
promise
,
I
desire
not
that
you
should
ever
any
more
afford
me
the
least
favour
.
Yet
withall
we
must
know
,
that
the
main
thing
which
Pharaoh
intended
in
desiring
that
his
sinne
might
be
forgiven
,
was
that
the
plague
might
be
taken
away
,
which
now
lay
upon
them
:
for
he
was
farre
from
a
sincere
desire
of
reconciliation
with
●od
▪
Vers.
17.
Intreat
the
Lord
your
God
that
he
may
take
away
from
me
this
death
onely
.
]
That
is
,
this
deadly
plague
or
destruction
.
And
so
he
calls
this
plague
of
the
locusts
,
not
onely
because
it
killed
and
destroyed
all
the
fruit
of
the
ground
,
but
also
especially
because
by
this
means
it
deprived
them
of
that
which
was
to
be
food
both
for
man
and
beast
;
it
was
likely
if
it
continued
to
bring
a
grievous
famine
,
and
so
death
and
mortalitie
amongst
them
.
As
for
that
opinion
of
some
Expositours
,
that
these
locusts
with
their
biting
killed
even
men
themselves
,
it
is
altogether
uncertain
,
and
cannot
be
concluded
from
these
words
.
Yet
probable
it
is
,
that
there
were
sometimes
in
those
countreys
some
kind
of
locusts
that
killed
men
with
their
biting
,
and
that
therefore
Rev.
9.
5.
it
is
said
of
those
cruel
enemies
of
the
Church
,
that
are
compared
to
locusts
ascending
out
of
the
bottomlesse
pit
,
that
,
their
torment
was
as
the
torment
of
a
scorpion
when
he
striketh
a
man
.
Vers.
21.
Even
darknesse
which
may
be
felt
.
]
The
darknesse
threatned
is
here
called
darknesse
that
may
be
felt
,
either
by
way
of
an
hyperbole
to
signifie
what
an
exceeding
great
darknesse
it
should
be
,
or
else
because
the
aire
should
be
so
thickned
with
grosse
mists
and
vapours
,
that
it
might
be
felt
;
which
in
such
an
extraordinary
horrid
darknesse
as
that
was
might
indeed
well
be
.
Vers.
23.
They
saw
not
one
another
,
neither
rose
any
from
his
place
for
three
dayes
.
]
They
saw
not
one
another
,
because
neither
it
seems
had
they
any
light
by
sunne
moon
or
starres
from
above
,
nor
yet
from
fire
or
candle
beneath
,
the
thick
clouds
wherewith
the
aire
was
darkned
being
such
,
that
either
they
did
put
out
the
fire
;
or
at
least
wholly
hide
and
cover
it
from
the
sight
of
men
.
And
being
thus
deprived
of
all
light
whatsoever
,
and
that
by
a
divine
hand
of
judgement
,
no
marvell
though
with
the
terrour
thereof
,
they
durst
not
so
much
as
move
from
the
places
where
they
were
,
as
is
here
expressed
.
How
easily
the
Israelites
,
that
had
light
in
their
dwellings
,
might
have
gone
away
with
all
that
they
had
,
whilest
the
Egyptians
lay
thus
for
three
dayes
together
imprisoned
in
darknesse
,
we
may
easily
conceive
;
but
they
had
learnt
to
depend
and
wait
upon
God
,
and
would
not
stirre
but
by
his
appointment
.
Vers.
24.
And
Pharaoh
called
unto
Moses
,
and
said
,
&c.
]
Pharaohs
sending
for
Moses
,
and
charging
him
not
to
see
his
face
any
more
,
ver.
28.
argue
plainly
that
this
was
done
after
the
three
dayes
darknesse
was
over
.
But
is
it
likely
that
when
the
plague
was
removed
he
would
relent
?
To
which
I
answer
,
And
is
it
likely
that
lying
bound
in
the
chains
of
darknesse
he
would
not
have
yielded
to
let
the
cattel
go
,
or
at
least
have
desired
the
help
of
Moses
prayers
as
at
other
times
?
Onely
let
your
flocks
,
and
your
heards
be
stayed
.
]
And
this
he
desired
chiefly
that
they
might
be
as
pledges
of
their
return
again
.
Vers.
28.
I
will
see
thy
face
again
no
more
.
]
That
therefore
which
follows
in
the
next
chapter
,
concerning
the
death
of
their
first-born
,
was
spoken
immediately
by
Moses
at
this
time
before
he
went
from
Pharaoh
,
and
therefore
it
is
said
,
chap.
11.
8.
that
he
went
out
in
a
great
anger
.
CHAP.
XI
.
Vers.
1.
ANd
the
Lord
said
unto
Mo●es
yet
●ill●
I
bring
on●
plag●e
more
upon
Pharaoh
.
]
That
is
,
the
Lord
had
said
unto
Moses
,
yet
will
I
bring
&c.
for
this
message
Moses
r●ceived
from
the
Lord
immediately
,
before
Pharaoh
sent
last
for
him
chap
10.
24.
when
he
charged
him
not
to
see
his
face
any
more
;
and
it
is
here
added
as
the
g●ound
of
Moses
confidence
in
answering
so
readily
as
we
have
it
in
the
last
verse
of
the
former
chapter
,
that
he
would
come
to
him
no
more
;
the
reason
was
,
because
God
had
before
that
last
coming
to
Pharaoh
told
him
this
which
is
here
recorded
.
It
is
true
,
God
had
told
Moses
at
first
somewhat
of
the
Israelites
borrowing
of
the
Egyptians
jewels
of
silver
and
gold
,
Exod.
3.
21
,
22.
And
it
shall
come
to
pass●
that
when
y●
go
,
ye
shall
not
go
empty
,
but
every
woman
shall
borrow
of
h●r
n●ighbour
,
and
of
her
that
so●ou●neth
in
her
house
jewels
of
si●ver
,
and
jewels
of
gold
,
&c.
as
also
of
this
plague
of
slaying
their
first-born
,
Exod.
4.
23.
Let
my
sonn●
go
that
he
may
serve
me
;
and
if
thou
refuse
to
let
him
go
,
behold
I
will
slay
thy
sonne
,
even
●hy
first-born
.
But
this
message
which
is
here
related
,
he
received
from
the
Lord
immediately
before
that
his
last
going
to
Pharaoh
,
whereof
mention
is
made
in
the
24.
verse
of
the
former
chapter
:
and
therefore
he
saith
,
Yet
will
I
bring
one
plague
more
upon
Pharaoh
,
&c.
Vers.
3.
The
man
Moses
was
very
great
in
the
land
of
Egypt
,
in
the
sight
of
Pharaohs
servants
,
&c.
]
Implying
tha●the
reverend
esteem
the
Egyptians
had
of
Moses
was
a
furtherance
to
the
enclining
of
their
hearts
thus
to
lend
their
jewels
to
the
Hebrews
.
Vers.
4.
And
Moses
said
,
Thus
saith
the
Lord
,
&c.
]
That
is
,
immediately
after
he
had
told
him
that
he
would
see
his
face
no
more
,
chap.
10.
ver.
29.
Vers.
5.
Even
unto
the
first-born
of
the
maid-servant
that
is
behind
the
mill
.
]
That
is
,
grinding
at
the
mill
:
se●
chap.
12.
29.
Now
those
that
did
thus
work
at
the
mill
were
said
to
be
behind
it
,
because
they
used
to
thrust
the
mill
before
them
as
they
wrought
.
Vers.
7.
But
against
any
of
the
children
of
Israel
shall
not
a
dog
move
his
tongue
.
]
Which
yet
are
wont
to
bark
in
the
night
at
the
least
noise
:
The
speech
is
proverbiall
,
and
signifies
that
they
should
not
have
the
leas●
disturbance
among
them
,
but
should
all
quie●ly
take
their
rest
in
their
beds
.
This
is
spoken
as
it
were
in
opposition
that
which
Mos●s
had
immediately
▪
before
said
concerning
the
Egyptians
;
when
as
there
should
be
a
great
cry
amongst
them
because
of
the
death
of
their
first-born
,
amongst
the
Israelites
all
should
be
still
and
quiet
,
not
so
much
as
a
dog
should
amongst
them
move
his
tongue
▪
either
against
man
or
beast
.
CHAP.
XII
.
Vers.
1.
ANd
the
Lord
spake
unto
Moses
and
A●ron
in
the
land
of
Egypt
,
&c.
]
It
is
not
precisely
expressed
when
the
Lord
spake
this
which
here
followeth
to
Moses
and
Aaron
concerning
the
institution
of
the
Passeover
;
yet
most
probably
it
may
be
gathered
●hat
it
was
before
the
three
dayes
darknesse
,
wherewith
the
Lord
punished
the
Egyptians
:
for
the
Passeover
was
kept
on
the
foureteenth
day
,
the
day
after
the
first-born
of
the
Egyptians
were
slain
;
and
it
seems
it
was
but
the
day
before
the
thirteenth
day
,
when
Moses
being
sent
for
to
Pharaoh
,
immediately
after
that
darknesse
was
over
,
and
finding
he
would
not
dismisse
the
Israelites
,
denounced
that
last
plague
,
the
death
of
the
first-born
,
and
that
it
should
befall
them
the
night
following
,
chap.
11.
4
,
5.
Thus
saith
the
Lord
,
About
midnight
will
I
go
out
into
the
midst
of
Egypt
,
and
all
the
first-born
in
the
land
of
Egypt
shall
die
.
Now
these
directions
concerning
the
Passeover
were
given
before
the
tenth
day
of
this
seventh
moneth
;
for
upon
the
tenth
day
they
were
enjoyned
(
as
we
see
her
ver.
3.
)
to
set
apart
the
lambe
which
was
to
be
eaten
at
the
Passeover
.
Vers.
2.
This
moneth
shall
be
unto
you
the
beginning
of
moneths
.
]
That
is
,
the
moneth
Abib
.
See
chap.
13.
4.
This
day
came
ye
out
in
the
moneth
Abib
,
which
in
the
Chaldee
tongue
was
also
called
Nisan
and
contained
for
the
most
part
some
of
our
March
,
and
some
of
our
April
;
whereas
formerly
they
began
their
year
with
the
moneth
Ethanim
,
or
after
the
Chaldees
Tisri
,
which
agreeth
with
our
September
,
as
is
evident
Exod.
23.
16.
where
we
may
see
that
one
year
ended
,
and
another
began
at
the
feast
of
in
gathering
,
which
was
after
all
their
harvest
.
Now
in
remembrance
of
this
their
miraculous
deliverance
they
were
appointed
to
begin
it
with
this
moneth
,
which
was
formerly
the
seventh
in
number
.
And
yet
this
account
was
af●erward
kept
onely
in
Ecclesiasticall
affairs
:
for
the
Jubilees
and
such
other
civil
affairs
,
it
began
as
it
had
done
before
,
Lev.
25.
8
,
9
,
10.
Vers.
3.
In
the
tenth
day
of
this
moneth
they
shall
take
to
them
every
man
a
lambe
,
&c.
]
To
wit
,
the
very
day
whereon
afterwards
the
Israelites
entre
d
the
land
of
Canaan
,
Josh.
4.
19.
The
people
came
up
out
of
Jordan
on
the
tenth
day
of
the
first
moneth
.
Now
a
lambe
,
or
a
kid
(
for
that
is
added
ver.
5.
Ye
shall
take
it
out
from
the
sheep
,
or
from
the
goats
)
was
appointed
to
be
set
apart
on
this
day
for
the
Passeover
;
and
that
no
doubt
as
a
significant
type
and
figure
of
Christ
,
who
is
therefore
called
our
Passeover
sacrificed
for
us
,
1.
Cor.
5.
7.
and
by
the
Baptist
,
John
1.
29.
the
lambe
of
God
which
taketh
away
the
sinnes
of
●he
world
.
For
as
these
lambes
were
taken
away
from
the
rest
of
the
flock
,
so
was
Chri●t
taken
from
among
men
,
Hebr.
5.
1.
and
was
indeed
a
man
as
other
men
are
,
and
sent
into
the
world
by
his
bloud
to
save
us
from
death
:
and
the
lambe
being
of
all
creatures
the
most
harmlesse
,
meek
,
and
profitable
,
it
was
the
fitter
to
be
a
shadow
of
him
in
whom
the
truth
of
these
things
was
transcendently
eminent
.
Vers.
6.
And
ye
shall
keep
it
up
untill
the
foureteenth
day
of
the
same
moneth
.
]
There
is
no
mention
made
of
this
separating
the
Paschall
lambe
from
the
flock
foure
dayes
before
the
feast
,
in
other
places
where
the
Passeover
is
commanded
.
At
this
time
it
was
thus
ordered
,
both
that
it
might
be
in
a
readinesse
,
and
not
be
to
seek
when
they
were
encumbred
with
businesse
about
their
going
away
;
especially
that
in
this
,
as
in
other
things
,
it
might
be
a
type
of
Christ
,
who
was
holy
,
harmlesse
▪
undefiled
,
and
separate
from
sinners
;
and
that
there
was
such
a
degree
of
perfection
required
in
him
who
was
to
be
offered
up
as
a
sacrifice
of
propitiation
for
us
,
as
was
no
where
amongst
men
to
be
found
.
And
the
whole
assembly
of
the
congregation
of
Isra●l
shall
kill
it
in
the
evening
.
]
In
the
Hebrew
it
is
between
the
two
evenings
.
The
meaning
of
this
may
thus
be
understood
:
The
naturall
day
from
sunne
to
sunne
the
Jews
used
to
divide
into
foure
parts
,
the
first
was
from
sunnerising
to
nine
in
the
forenoon
;
the
second
contained
the
three
following
houres
,
from
nine
to
twelve
,
and
was
called
the
sixth
ho●re
;
the
third
contained
the
three
next
,
from
twelve
to
three
in
the
afternoone
,
and
was
called
the
ninth
houre
;
the
fourth
reached
from
thence
unto
sunsetting
:
so
that
between
three
a
clock
in
the
afternoon
(
which
was
the
first
evening
)
and
sunsetting
(
which
is
here
reckoned
the
other
evening
)
was
the
time
appointed
for
the
killing
of
the
Passeover
,
at
which
time
also
Christ
the
true
Paschall
lambe
dyed
for
us
,
as
is
evident
Matth.
27.
46.
50.
And
about
the
ninth
houre
Jesus
cryed
with
a
loud
voyce
,
Eli
,
Eli
,
&c.
vers.
50.
Jesus
,
when
he
had
cryed
again
with
a
loud
voice
,
yielded
up
the
Ghost
.
And
so
,
Once
in
the
end
of
the
world
appeared
to
put
away
sinne
by
the
sacrifice
of
himsef
,
Heb.
9.
27.
Vers.
7.
And
they
shall
take
of
the
bloud
,
and
strike
it
on
the
two
sideposts
,
&c.
]
In
the
13.
verse
the
reason
is
expressed
why
the
Lord
enjoyned
the
Israelites
thus
to
strike
the
bloud
of
the
Paschall
lambe
,
on
the
two
sideposts
,
and
on
the
upper
dore-post
of
the
houses
wherein
they
did
eat
it
,
The
bloud
(
saith
the
Lord
)
shall
be
to
you
for
a
token
upon
the
houses
where
you
are
,
and
when
I
see
the
bloud
I
will
passe
over
you
,
and
the
plague
shall
not
be
upon
you
to
destroy
you
.
And
hence
we
may
probably
gather
,
that
this
also
was
ordained
onely
for
this
Passeover
in
Egypt
,
when
the
destroying
angel
was
to
passe
over
the
Israelites
houses
that
had
their
doores
sprinkled
with
the
bloud
of
the
lambe
,
and
not
for
future
times
;
2.
That
hereby
also
was
signified
the
applying
of
Christs
bloud
by
faith
,
to
the
hearts
of
believers
,
which
is
called
the
sprinkling
of
the
bloud
of
Jesus
Christ
,
1.
Pet.
12.
3.
That
where
two
smaller
households
joyned
together
for
the
eating
of
the
Paschall
lambe
,
either
they
all
continued
together
that
following
night
in
the
house
wherein
they
eat
,
or
else
that
the
doores
of
both
their
houses
had
the
blo●d
of
the
lambe
sprinkled
upon
them
.
Vers.
8.
And
they
shall
eat
the
flesh
in
that
night
;
rost
with
fire
,
and
unleavened
bread
,
and
with
bitter
herbs
,
&c.
]
This
rosting
of
the
lambe
was
chiefly
enjoyned
,
with
respect
unto
the
great
haste
and
speed
they
were
to
make
,
because
,
it
might
be
sooner
made
ready
by
rosting
then
by
seething
;
and
withall
it
signifyed
the
bitternesse
of
Christs
passion
.
So
likewise
the
unleavened
bread
did
betoken
haste
also
,
for
unleavened
cakes
are
sooner
made
.
But
withall
it
signified
,
if
they
will
be
Gods
peculiar
people
they
must
be
purged
from
all
those
old
superstitions
and
corruptions
wherein
they
live
that
have
not
this
interest
in
God
▪
1.
Cor.
5.
8.
Therefore
let
us
keep
the
Feast
,
not
with
old
leaven
,
neither
with
the
leaven
of
malice
and
wickednesse
;
but
with
the
unleavened
bread
of
sincerity
and
truth
.
And
as
for
the
bitter
herbs
that
were
eaten
with
it
,
they
were
a
memoriall
of
their
bitter
bondage
in
Egypt
,
and
withall
a
type
of
our
mortification
,
and
read●nesse
to
undergo
afflictions
with
Christ
.
Vers.
9.
Eat
not
of
it
raw
,
nor
sodden
at
all
with
water
,
but
rost
with
fire
,
his
head
with
his
legges
,
&c.
]
Meaning
that
the
lambe
must
be
rosted
all
and
whole
:
not
so
much
but
the
inward
parts
(
after
they
had
been
taken
out
and
washed
)
must
be
put
in
again
and
rosted
with
the
rest
:
whereby
may
well
be
signified
our
communion
with
Christ
whole
and
undivided
,
1.
Cor.
1.
13.
Is
Christ
divided
?
&c.
Gal.
2.
20.
I
am
crucified
with
Christ
:
Neverthelesse
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
:
and
the
life
which
I
now
live
in
the
flesh
,
I
live
by
the
faith
of
the
sonne
of
God
,
&c.
Vers.
10.
And
ye
shall
let
nothing
of
it
remain
untill
the
morning
,
&c.
]
Because
he
would
not
have
them
imployed
to
any
other
use
then
what
he
had
appointed
.
And
besides
it
might
signifie
that
when
the
morning
of
the
Gospel
came
,
there
should
be
no
more
use
of
those
Legall
shadows
.
Vers.
11.
And
thus
shall
ye
eat
it
;
with
your
loyns
girded
,
your
shoes
on
your
feet
,
&c.
]
These
ceremonies
were
also
peculiar
to
that
Passeover
in
Egypt
,
and
therefore
not
observed
by
Christ
.
They
were
principally
intended
as
an
expression
of
their
faith
concerning
their
sudden
going
out
of
Egypt
,
which
God
had
promis●d
.
Vers.
12.
And
against
all
the
gods
of
Egypt
I
will
execute
judgement
,
&c.
]
It
may
well
be
meant
,
of
Gods
confounding
their
Idole-Gods
by
punishing
the
people
that
worshipped
them
,
and
delivering
the
Israelites
whom
they
had
kept
in
bondage
:
for
hereby
God
discovered
the
vanity
of
those
Idoles
,
and
as
it
were
laid
their
honour
in
the
dust
.
But
because
,
Numb
.
33.
4.
Moses
speaks
of
this
executing
judgements
upon
their
gods
,
as
a
severall
act
from
that
of
killing
their
first-born
,
I
rather
conceive
,
that
hereby
is
meant
either
the
killing
of
the
first-born
of
those
beasts
which
they
worshipped
as
gods
;
or
else
,
that
some
such
notable
accident
befell
the
Egyptian
Idoles
as
did
the
Philistines
Dagon
before
the
Ark.
Vers.
14.
And
this
day
shall
be
unto
you
for
a
memoriall
,
&c.
]
Here
begins
the
direction
for
the
observation
of
the
Passeover
in
succeeding
generations
.
You
shall
keepit
a
feast
by
an
ordinance
for
ever
.
]
That
is
,
untill
the
coming
of
Christ
who
is
our
Passeover
for
ever
;
since
whose
passion
there
is
a
like
sacrament
used
also
in
the
Church
of
the
new
Testament
,
in
remembrance
of
his
death
untill
he
come
.
Vers.
15.
Seven
dayes
shall
ye
eat
unleavened
bread
,
&c.
]
This
number
of
dayes
was
appointed
,
both
because
seven
(
being
a
full
and
perfect
number
)
figured
the
whole
time
of
their
life
,
wherein
they
were
still
to
remember
with
thankfulnesse
this
deliverance
;
and
also
because
the
destruction
of
the
Egyptians
in
the
red
sea
followed
seven
dayes
after
the
Israelites
went
out
of
Egypt
.
Now
the
first
of
these
seven
dayes
was
the
fifteenth
day
of
this
moneth
,
and
began
at
the
evening
,
immediately
after
the
eating
of
the
Passeover
,
which
they
did
at
the
very
latter
end
of
the
fourteenth
day
.
Whosoever
eateth
leavened
bread
from
the
first
day
untill
the
seventh
day
,
that
soul
shall
be
cut
off
from
Israel
.
]
This
phrase
in
this
place
signifieth
not
onely
the
cutting
of
them
off
from
the
communion
and
society
of
the
Saints
both
in
this
life
and
in
the
next
;
as
in
Gen.
17.
14.
The
uncircumcised
manchild
,
whose
flesh
of
his
foreskin
is
not
circumcised
,
that
soul
shall
be
cut
off
from
his
people
;
but
also
the
cutting
of
them
off
by
death
,
as
in
the
like
case
,
Exod.
31.
14.
Ye
shall
keep
the
Sabbath
therefore
,
&c.
every
one
that
defileth
it
shall
surely
be
put
to
death
:
for
whosoever
doth
any
work
therein
,
that
soul
shall
be
cut
off
from
among
his
people
.
Vers.
16.
No
manner
of
work
shall
be
done
in
them
,
save
that
which
every
man
must
eat
,
that
onely
may
be
done
of
you
.
]
And
yet
this
might
not
be
done
on
the
Sabbath
,
as
is
clear
Exod.
16.
5.
23.
29.
On
the
sixth
day
they
shall
prepare
that
which
they
bring
in
,
and
it
shall
be
twice
as
much
as
they
gather
dayly
.
To
morrow
is
the
rest
of
the
holy
Sabbath
▪
bake
that
which
you
will
bake
to
day
,
&c.
and
Exod.
35.
23.
Ye
shall
kindle
no
fire
throughout
your
habitations
upon
the
Sabbath
day
.
Vers.
22.
And
none
of
you
shall
go
out
at
the
doore
of
his
house
untill
the
morning
.
]
This
also
was
onely
for
the
Passeover
in
Egypt
(
for
Christ
with
his
disciples
went
out
that
night
.
Matth.
26.
30.
And
when
they
had
sung
an
hymne
,
they
went
out
into
the
mount
of
Olives
)
and
it
was
commanded
,
by
this
signe
to
teach
thee
that
it
was
the
bloud
of
Christ
,
the
true
Paschal
lambe
,
whereby
they
must
be
defended
from
the
destroying
angel
.
Vers.
24.
And
ye
shall
observe
this
thing
for
an
ordinance
for
thee
and
for
thy
sonnes
for
ever
.
]
That
is
,
the
commandment
of
the
Passeover
,
and
the
feast
of
unleavened
bread
(
but
not
those
ceremonies
,
vers.
7
,
11
,
12.
which
were
appointed
for
this
Passeover
in
Egypt
onely
)
you
and
your
children
shall
observe
them
for
ever
,
to
wit
,
during
the
time
of
the
Sanctuary
and
the
Legall
service
:
for
thus
this
word
for
ever
is
often
used
in
the
Scripture
▪
with
respect
to
the
thing
spoken
of
,
as
Psal.
89.
1.
I
will
sing
the
mercies
of
God
for
ever
,
that
is
,
as
long
as
I
live
.
Vers.
25.
When
ye
be
come
to
the
land
which
the
Lord
will
give
you
,
&c.
ye
shall
keep
this
service
.
]
The
command
for
keeping
the
Passeover
was
therefore
chiefly
intended
for
the
land
of
Canaan
,
howbeit
they
kept
it
once
in
the
wildernesse
,
Numb
.
9.
Vers.
29.
Unto
the
first-born
of
the
captive
that
was
in
the
dungeon
,
&c.
]
Where
they
ground
at
the
mill
,
Exod.
11.
5.
Even
unto
the
first-born
of
the
maid
servant
that
is
behind
the
mill
.
Vers.
30.
And
there
was
a
great
cry
in
Egypt
:
for
there
was
not
a
house
where
there
was
not
one
dead
.
]
Either
therefore
the
eldest
and
chief
of
the
family
was
slain
in
those
houses
where
there
were
no
children
;
or
else
the
words
must
be
taken
figuratively
,
there
was
not
a
house
where
there
was
not
one
dead
,
that
is
,
there
was
not
a
house
that
had
a
first-born
where
there
was
not
one
dead
;
or
there
was
scarce
any
house
without
one
dead
in
it
generally
,
the
first-born
were
slain
in
every
house
,
as
elsewhere
the
Scripture
useth
the
like
expression
;
Jer.
5.
1.
Runne
ye
to
and
fr●
through
the
s●reets
of
Jerusalem
,
and
see
now
,
and
know
,
and
seek
in
the
broad
places
thereof
,
if
ye
can
find
a
man
,
if
there
be
any
that
executeth
judgement
,
that
seeketh
the
truth
,
and
I
will
pardon
it
.
John
12.
19.
Perceive
ye
how
ye
prevail
nothing
?
behold
▪
the
world
is
gone
after
him
.
Vers.
31.
And
he
called
for
Moses
and
Aaron
by
night
,
&c.
]
That
is
,
Pharaoh
sent
messengers
to
Moses
and
Aaron
,
to
call
them
up
,
and
bid
them
presently
to
go
away
with
the
Israelites
as
they
had
desired
.
For
that
Moses
and
Aaron
went
not
now
to
Pharaoh
,
may
be
probably
gathered
from
that
which
Moses
had
said
to
Pharaoh
a
while
before
,
chap.
10.
29.
Thou
hast
spoken
well
,
I
will
see
thy
fac●
again
no
more
.
Yea
indeed
so
violent
were
the
people
in
hastening
them
away
,
that
it
is
not
likely
they
would
allow
the
delay
of
their
going
to
Pharaoh
.
Vers.
33.
And
the
Egyptians
were
urgent
with
the
people
,
&c.
]
With
humble
and
earnest
entreaties
,
Exod.
11.
8.
And
all
these
thy
servants
shall
come
down
unto
me
,
and
bow
down
themselves
unto
me
,
saying
,
Get
thee
out
,
&c.
Vers.
35.
And
they
borrowed
of
the
Egyptians
jewels
of
silver
,
&c.
]
To
wit
,
at
that
time
when
they
were
going
away
.
I
know
that
many
Expositours
hold
tha●
this
was
done
before
,
betwixt
the
plague
of
the
three
dayes
darknesse
and
this
last
of
the
death
of
their
first-born
.
But
I
see
no
reason
why
we
should
not
think
it
was
done
in
the
order
as
here
it
is
related
,
especially
considering
that
when
the
Egyptians
were
now
in
such
distraction
of
sorrow
,
and
thereupon
so
importunate
with
the
Israelites
to
go
,
they
were
most
likely
to
lend
them
whatever
they
would
desire
to
borrow
,
that
they
might
hasten
them
to
be
gone
.
Vers.
36.
And
they
spoyled
the
Egyptians
.
]
To
wit
,
by
carrying
away
their
jewels
and
other
ornaments
which
they
had
borrowed
of
them
.
It
is
evident
(
according
to
our
translation
)
that
the
Israelites
,
alledging
that
they
we●e
to
keep
a
solemn
feast
unto
the
Lord
in
the
wildernesse
,
desired
of
their
neighbours
the
Egyptians
their
jewels
of
silver
and
gold
for
their
use
at
that
time
,
and
that
the
Egyptians
lent
them
those
things
,
as
not
knowing
nor
believing
any
other
but
that
they
intended
onely
a
three
dayes
journey
into
the
wildernesse
,
there
to
sacrifice
unto
the
Lord
;
yet
withall
as
evident
it
is
that
they
never
intended
to
restore
them
again
,
but
to
carry
them
quite
away
,
and
that
not
onely
by
Gods
permission
but
by
his
expr●sse
command
;
for
he
had
enjoyned
them
by
Moses
to
do
so
,
chap.
11.
2.
and
had
told
them
that
by
this
means
they
should
spoyl
the
Egyptians
,
chap.
3.
22.
So
that
the
most
that
can
be
conceived
in
the
behalf
of
the
Israelltes
herein
▪
is
this
;
that
they
did
not
say
they
would
bring
these
things
again
,
but
onely
desired
them
of
the
Egyptians
for
their
use
in
keeping
a
feast
unto
the
Lord
concealing
and
dissembling
what
farther
they
intended
,
to
wit
,
to
carry
them
quite
away
with
them
.
Now
in
all
thi●
,
notwithstanding
we
cannot
charge
the
Israelites
with
sinne
,
because
they
therein
obeyed
the
commandment
of
God
,
whose
word
to
obey
can
never
be
●●il
:
And
much
lesse
can
we
charge
God
with
unrighteousnesse
,
God
forbid
:
His
will
is
the
supreme
rule
of
all
righteousnesse
▪
and
needs
it
must
be
good
and
just
which
he
commands
.
Besides
all
that
is
in
the
world
is
Gods
;
and
is
it
not
lawfull
for
him
to
do
what
he
will
with
his
own
?
Matth.
20.
15.
The
riches
of
the
Egyptians
were
more
Gods
then
theirs
:
and
most
just
it
was
with
God
by
this
means
to
recompence
the
Israelites
for
the
hard
service
and
injuries
they
had
suffered
in
Egypt
,
and
as
it
were
to
pay
them
their
wages
,
which
the
Egyptians
had
most
unjustly
detained
from
them
.
Vers.
37.
The
children
of
Israel
journeyed
from
Rameses
to
Succoth
.
]
Which
signifieth
boothes
;
so
called
,
because
there
the
Israelites
made
them
boothes
of
the
boughs
of
trees
,
in
remembrance
whereof
was
the
feast
of
tabernacles
,
Levit.
23.
About
six
hundred
thousand
foot
,
that
were
men
,
besides
children
.
]
This
shews
the
virtue
of
that
promise
,
Gen.
46.
3.
I
am
God
,
the
God
of
thy
father
;
fear
not
to
go
down
into
Egypt
,
for
I
will
there
make
of
thee
a
great
nation
.
Vers.
38.
And
a
mixed
multitude
went
up
also
with
them
,
&c.
]
That
is
,
strangers
,
men
of
severall
Nations
,
both
such
as
were
servants
to
the
Israelites
,
and
others
sojourning
there
,
who
were
moved
by
Gods
mighty
works
to
go
out
of
Egypt
with
them
;
and
that
doubtlesse
the
rather
,
because
Egypt
must
now
needs
be
in
a
sad
estate
,
by
so
many
grievous
plagues
,
as
God
had
brought
upon
them
.
Vers.
40.
The
sojourning
of
the
children
of
Israel
,
who
dwelt
in
Egypt
,
was
foure
hundred
and
thirty
years
.
]
The
speech
is
figurative
:
for
the
meaning
is
,
that
from
Abrahams
calling
out
of
Chaldea
to
sojourn
in
the
land
of
Canaan
,
unto
this
departure
of
the
Israelites
out
of
Egypt
,
was
foure
hundred
and
thirty
years
:
as
St
Paul
explains
it
,
Gal.
3.
17.
And
this
I
say
,
that
the
Covenant
that
was
confirmed
before
of
God
in
Christ
,
the
Law
which
was
foure
hundred
and
thirty
years
after
cannot
disanull
,
&c.
See
the
notes
upon
Gen.
15.
13.
Vers.
46.
Neither
shall
ye
break
a
bone
thereof
.
]
This
was
enjoyned
the
Israelites
,
as
most
other
of
the
ceremonies
that
were
to
be
observed
in
eating
the
Paschall
lambe
,
that
it
might
put
them
in
mind
in
what
haste
they
were
at
their
going
out
of
Egypt
,
when
they
were
first
commanded
to
keep
this
ordinance
;
and
that
because
they
that
eat
in
haste
do
not
use
to
stand
breaking
of
the
bones
that
they
may
pick
out
the
marrow
from
thence
.
But
withall
God
intended
hereby
the
more
manifestly
to
discover
that
the
Paschall
lambe
was
a
type
of
Christ
our
Passeover
,
or
Paschall
lambe
,
as
the
Apostle
calls
him
,
1.
Cor.
5.
7.
in
whom
there
should
be
an
exact
accomplishment
of
the
truth
of
this
figure
:
for
when
the
souldiers
had
broken
the
legges
of
the
two
thieves
that
were
crucified
with
Christ
(
which
they
used
to
do
to
them
that
were
crucified
before
they
were
yet
dead
,
thereby
to
mak●
their
sufferings
the
greater
)
coming
to
Christ
and
finding
that
he
was
dead
already
,
they
brake
not
his
legges
:
And
these
things
were
done
(
saith
St
John
chap.
19.
36.
)
that
the
Scripture
should
be
fulfilled
,
A
bone
of
him
shall
not
be
broken
.
CHAP.
XIII
.
Vers.
2.
SAnctifie
unto
me
all
the
first-born
,
&c.
]
That
is
,
make
known
unto
my
people
that
they
are
to
be
put
apart
to
holy
uses
for
me
and
my
service
.
Now
the
first-born
were
thus
consecrated
as
a
kind
of
first-fruits
,
to
signifie
that
all
Gods
people
,
which
are
a
congregation
of
first-born
,
being
redeemed
from
death
by
the
bloud
of
Christ
,
were
bound
to
consecrate
themselves
to
the
service
of
the
Lord
;
Rom.
12.
1.
I
beseech
you
therefore
,
brethren
,
by
the
mercies
of
God
,
that
ye
present
your
bodies
a
living
sacrifice
,
holy
,
acceptable
unto
God
,
which
is
your
reasonable
service
.
Whatsoever
openeth
the
wombe
among
the
children
of
Israel
both
of
man
and
of
beast
,
it
is
mine
.
]
To
wit
,
by
a
peculiar
right
,
because
he
preserved
them
in
Egypt
when
the
Egyptians
were
killed
:
and
therefore
such
might
not
be
given
as
a
vow
of
freewill
offering
,
Levit.
27.
26.
Onely
the
firstling
of
the
beast
,
which
should
be
the
Lords
firstling
,
no
man
shall
sanctifie
it
,
whether
it
be
ox
or
sheep
.
Vers.
5.
And
it
shall
be
,
when
the
Lord
shall
bring
thee
into
the
land
of
the
Canaanites
,
&c.
]
He
mentions
the
goodnesse
of
the
land
which
he
had
promised
,
h
at
it
was
a
land
flowing
with
milk
and
hony
,
as
a
spurre
to
quicken
them
in
Gods
service
;
and
makes
known
that
the
celebrating
of
this
solemnity
should
not
begin
till
they
were
entred
the
land
of
Canaan
,
the
better
to
assure
them
,
that
though
there
were
now
so
many
strong
Nations
dwelling
in
that
countrey
,
yet
they
should
drive
them
out
and
possesse
their
land
.
Vers.
9.
And
it
shall
be
for
a
signe
unto
thee
upon
thine
hand
,
and
for
a
memoriall
between
thine
eyes
,
&c.
]
That
is
,
this
feast
of
unleavened
bread
shall
be
as
a
continuall
means
to
call
to
your
remembrance
your
deliverance
out
of
Egypt
:
as
when
men
use
to
put
a
ring
,
or
to
tie
a
thread
upon
their
fingers
,
or
to
hang
jewels
upon
their
foreheads
,
hanging
between
their
eyes
(
a
custome
it
seems
in
those
times
)
to
put
them
in
mind
of
something
which
they
are
very
carefull
not
to
forget
.
Vers.
13.
And
every
firstling
of
an
asse
thou
shalt
redeem
with
a
lambe
.
]
That
is
,
the
firstling
of
all
unclean
beasts
:
for
this
one
kind
is
put
for
the
rest
,
because
there
were
great
store
of
them
in
that
countrey
.
See
Numb
.
8.
15.
The
first-born
of
man
shalt
thou
surely
redeem
,
and
the
firstling
of
unclean
beasts
shalt
thou
redeem
.
And
all
the
first-born
of
man
shalt
thou
redeem
.
]
When
and
at
what
price
,
see
Numb
.
18.
16.
And
those
that
are
to
be
redeemed
,
from
a
moneth
old
shalt
thou
redeem
,
according
to
thine
estimation
for
the
money
of
five
shekels
,
after
the
shekel
of
the
sanctuary
,
which
is
twenty
gerahs
.
Vers.
17.
Left
peradventure
the
people
repent
when
they
see
warre
,
and
they
return
to
Egypt
.
]
The
Philistines
were
enemies
to
the
land
of
Egypt
;
and
hence
we
reade
that
whilest
the
Israelites
lived
in
Egypt
,
in
the
dayes
of
Ephraim
the
son
of
Jacob
,
the
men
of
Gath
that
were
born
in
that
land
,
slew
some
of
the
sonnes
of
Ephraim
because
they
came
down
to
take
away
their
cattel
,
1.
Chron.
7.
21.
much
more
therefore
was
it
likely
,
that
now
they
would
deny
them
passage
though
their
countrey
.
Now
should
they
see
warre
where
the
easinesse
and
shortnesse
of
the
way
they
had
gone
might
invite
●hem
to
escape
,
and
avoyd
that
trouble
by
a
speedy
return
back
again
into
Egypt
,
it
is
likely
the
fear
of
the
enemy
would
soon
have
made
them
turn
their
backs
upon
Canaan
.
To
prevent
this
,
God
leads
them
a
way
where
the
red
sea
,
and
troublesome
wildernesse
,
through
which
they
had
passed
,
might
beat
them
off
from
attempting
to
return
,
though
they
should
meet
with
enemies
that
should
make
warre
against
them
.
Vers.
18.
And
the
children
of
Israel
went
up
harnessed
out
of
the
land
of
Egypt
.
]
Some
by
this
word
harnessed
,
understand
onely
that
they
went
away
girt
up
and
prepared
for
their
journey
,
as
travellers
used
to
do
▪
But
others
,
and
I
think
more
probably
,
understand
it
of
their
going
up
armed
in
a
military
order
;
whereto
agrees
also
that
Translation
of
this
word
which
is
set
in
the
margin
of
our
Bibles
,
that
they
went
up
five
in
a
rank
:
for
considering
1.
that
the
same
word
in
the
originall
is
used
both
here
and
Josh.
1.
14.
where
it
is
translated
ye
shall
passe
before
your
brethren
armed
;
and
2.
that
immediately
after
they
were
in
the
wildernesse
they
fought
with
the
Amalekites
,
I
see
not
why
we
may
not
think
that
they
went
up
in
a
military
manner
armed
:
for
though
they
were
in
bondage
to
the
Egyptians
,
yet
being
such
a
numerous
people
,
living
together
in
the
land
of
Goshen
,
it
is
not
probable
that
they
were
left
wholly
unfurnished
of
armes
,
wherewith
they
were
to
defend
that
part
of
the
countrey
.
However
the
drift
doubtlesse
of
this
place
is
to
shew
that
they
went
not
away
in
a
confused
manner
,
as
men
that
fled
,
but
that
being
all
me●
together
at
Succoth
(
a
place
which
before
they
had
appointed
for
their
Rendevouz
)
they
marched
away
from
thence
in
battel-array
.
Vers.
19.
And
Moses
took
the
bones
of
Joseph
with
him
.
]
Though
the
removing
of
the
bones
of
Joseph
as
chief
be
here
onely
mentioned
,
and
that
because
of
the
oath
that
was
made
to
him
concerning
this
,
Gen.
50.
25.
Joseph
took
an
oath
of
the
children
of
Israel
,
saying
,
God
will
surely
visit
you
,
and
ye
shall
carry
up
my
bones
from
hence
;
yet
doubtlesse
either
the
bones
of
the
other
Patriarchs
were
now
carryed
away
with
Josephs
;
or
else
the
Israelites
had
before
when
they
died
carryed
their
dead
bodies
out
of
Egypt
,
and
buried
them
in
Canaan
,
as
they
did
Jacobs
.
For
of
all
the
Patriarchs
Stephen
said
.
Act
7.
16.
that
they
were
carryed
over
into
Sichem
,
and
laid
in
the
sepulchre
that
Abraham
bought
for
a
summe
of
money
of
the
sonnes
of
Emor
the
father
of
Sichem
.
Vers.
21.
And
the
Lord
went
before
them
by
day
in
a
pillar
of
a
cloud
,
&c.
]
That
is
,
the
Lord
to
shew
the
Israelites
which
way
they
should
go
,
caused
a
cloud
,
the
signe
of
his
presence
,
to
go
before
their
camp
,
not
onely
by
day
,
but
also
by
night
too
,
when
they
had
any
occasion
to
travel
in
the
night
;
and
the
fashion
of
it
was
alwayes
like
that
of
a
pillar
,
ascending
round
and
straight
from
the
earth
towards
the
being
in
all
other
respects
by
day
like
other
clouds
,
onely
by
night
it
was
re●d
in
appearance
like
fire
,
Numb
.
9.
15.
called
therefore
here
,
a
pillar
of
fire
:
and
so
it
served
not
onely
to
direct
them
which
way
to
go
(
for
which
way
soever
that
went
in
the
forefront
of
the
camp
,
the
Israelites
still
followed
it
,
and
when
they
were
to
stay
in
any
place
,
then
that
removed
backward
into
the
middest
of
the
Camp
,
and
rested
upon
the
tabernacle
,
Numb
.
9.
18.
)
but
besides
it
served
in
the
night
to
give
them
light
,
and
in
the
day
to
cover
and
shelter
them
from
the
extremity
of
the
sunnes
heat
.
He
spread
a
cloud
for
a
covering
(
saith
the
Psalmist
,
Psal.
105.
39.
)
and
fire
to
give
light
in
the
night
:
for
though
it
ascended
up
a
great
height
in
the
aire
straight
like
a
pillar
,
yet
there
it
dispersed
it self
abroad
,
it
seems
,
at
least
when
need
was
,
like
any
other
cloud
,
and
so
did
shadow
them
from
the
sunne
(
as
smoke
useth
to
do
)
concerning
the
which
the
like
phrase
is
used
,
Judg.
20.
40.
The
flame
began
to
arise
with
a
pillar
of
smok●
.
And
therefore
it
is
said
,
Numb
.
14.
14.
that
this
cloud
stood
over
them
.
Now
in
all
these
respects
this
figured
Christs
guidance
and
protection
of
his
Church
in
their
travels
towards
the
heavenly
Canaan
;
and
hereto
the
Prophet
seems
to
allude
,
Esay
4.
5
,
6.
The
Lord
will
create
upon
every
dwelling
place
in
Mount
Sion
,
and
upon
her
assemblies
a
cloud
and
smoke
by
day
,
and
the
shining
of
a
flaming
fire
by
night
:
for
upon
all
the
glory
shall
be
a
defence
.
CHAP.
XIV
.
Vers.
1.
ANd
the
Lord
spake
unto
Moses
,
saying
,
&c.
]
That
is
,
before
their
removall
from
Succoth
,
though
it
be
here
set
down
after
it
:
for
there
they
began
to
turn
aside
towards
these
straights
.
That
we
may
know
that
Moses
did
not
ignorantly
bring
them
into
such
a
place
of
danger
,
where
they
had
the
sea
before
them
,
the
mountains
on
one
hand
,
and
the
tower
or
city
Migdol
,
a
garrison
of
the
Egyptians
,
on
the
other
,
and
so
no
place
to
passe
out
,
but
to
return
upon
the
face
of
the
enemy
;
I
say
,
that
we
might
not
misjudge
of
this
action
,
Moses
tells
us
that
it
was
done
by
Gods
speciall
direction
,
and
that
to
these
ends
:
1.
To
avoyd
warre
with
the
Philistines
;
2.
To
harden
Pharaohs
heart
,
and
to
draw
him
forth
upon
a
supposed
advantage
gotten
;
3.
To
try
the
faith
of
the
Israelites
.
Vers.
3.
For
Pharaoh
will
say
of
the
children
of
Israel
,
They
are
entangled
in
the
land
,
&c.
]
That
is
,
when
Pharaoh
shall
begin
to
think
,
that
by
reason
of
the
difficulties
of
the
wildernesse
you
know
not
how
to
scape
away
,
this
shall
embolden
him
to
pursue
you
to
his
own
distruction
.
Vers.
5.
And
it
was
told
the
King
of
Egypt
that
the
people
fled
.
]
That
is
,
that
they
were
making
away
as
fast
as
they
could
,
and
went
not
onely
to
sacrifice
unto
the
Lord
.
It
is
not
meant
of
flying
for
fear
(
for
it
is
afterward
said
,
ver.
8.
that
they
went
out
with
a
high
hand
,
that
is
,
boldly
powerfully
in
good
array
of
battel
as
in
chap.
13.
18.
The
children
of
Israel
went
up
harnessed
,
&c.
)
but
it
is
meant
of
their
marching
away
with
a
purpose
to
get
out
of
his
service
.
Vers.
8.
The
children
of
Israel
went
out
with
a
high
hand
.
]
Not
like
fugitives
,
but
like
a
free
people
rescued
out
of
their
bondage
by
the
mighty
power
of
God
(
so
to
sinne
with
a
high
hand
,
is
to
do
it
boldly
and
openly
,
Numb
.
15.
30.
)
and
as
men
that
now
thought
themselves
secure
and
out
of
danger
of
the
Egyptians
.
Vers.
10.
And
when
Pharaoh
drew
nigh
,
the
children
of
Israel
lift
up
their
eyes
,
&c.
]
Implying
that
they
were
the
more
terrified
because
they
never
feared
this
danger
,
till
unexpectedly
looking
forth
they
saw
the
Egyptians
close
at
their
heels
.
And
the
children
of
Israel
cryed
out
unto
the
Lord.
]
That
is
,
in
the
suddennesse
of
the
danger
they
cryed
out
for
help
,
but
without
faith
,
as
men
that
knew
not
what
they
did
.
Vers.
13.
And
Moses
said
unto
the
people
,
Fear
ye
not
,
stand
still
,
&c.
]
Implying
that
they
should
not
need
to
stirre
in
the
businesse
:
if
they
would
onely
be
quiet
,
and
with
a
settled
mind
wait
upon
the
Lord
for
help
,
he
would
deliver
them
without
their
help
.
Vers.
14.
The
Lord
shall
fight
for
you
,
and
ye
shall
hold
your
peace
.
]
That
is
,
be
still
,
not
be
put
to
any
trouble
in
the
least
resistance
of
them
:
for
this
phrase
,
of
holding
the
peace
,
is
often
applyed
to
actions
,
and
then
it
signifieth
being
still
,
and
not
moving
to
do
any
thing
,
Psal.
50.
3.
Our
God
shall
come
,
and
shall
not
keep
silence
.
and
Psal.
83.
1.
Keep
not
thou
silence
,
O
God
;
hold
not
thy
peace
,
and
be
not
still
.
Esa.
42.
14.
I
have
long
time
holden
my
peace
,
I
have
been
still
,
and
refrained
my self
.
Vers.
15.
And
the
Lord
said
unto
Moses
,
Wherefore
criest
thou
unto
me
?
]
This
may
be
meant
of
the
time
before
Moses
had
so
encouraged
the
people
,
as
is
expressed
in
the
former
verses
;
and
then
it
is
here
related
as
the
ground
of
that
his
confident
promise
,
ver.
13.
As
for
those
words
of
God
to
Moses
,
Wherefore
criest
thou
unto
me
?
they
imply
that
he
did
call
upon
God
,
though
it
were
not
before
mentioned
.
Neither
doth
God
mislike
or
reprove
him
for
this
,
but
onely
hastens
him
to
do
what
was
to
be
done
,
and
to
strike
the
sea
with
his
rod
that
it
might
be
divided
,
and
so
give
way
to
the
Israelites
to
passe
over
.
Vers.
19.
And
the
Angel
of
the
Lord
which
went
before
the
camp
,
&c.
]
That
is
,
Christ
,
called
Jehovah
,
Exod.
13.
21.
And
the
Lord
went
before
them
by
day
,
&c.
and
he
is
said
to
remove
,
onely
because
the
signes
of
his
presence
went
to
another
place
.
Vers.
22.
And
the
children
of
Israel
went
into
the
midst
of
the
sea
upon
the
dry
ground
.
]
That
is
,
they
went
into
the
channel
of
the
red
sea
upon
the
dry-ground
,
and
so
were
in
the
midst
of
the
sea
,
having
the
sea
both
on
their
right
hand
and
on
their
left
.
So
farre
were
the
people
now
encouraged
,
that
had
ere
while
with
much
bitternesse
murmured
against
Moses
and
Aaron
,
partly
by
the
removing
of
the
cloud
betwixt
them
and
the
Egyptians
,
partly
by
the
miraculous
dividing
of
the
sea
upon
Moses
lifting
up
his
hand
over
it
,
but
chiefly
by
the
working
of
Gods
Spirit
in
their
hearts
,
that
Moses
leading
the
way
,
they
were
not
afraid
to
follow
him
,
notwithstanding
the
terrour
of
the
waters
standing
up
on
each
side
as
they
went
;
whence
it
is
that
the
Apostle
saith
,
that
by
faith
they
passed
through
the
sea
,
Heb.
11.
29.
and
therefore
it
is
also
that
the
Apostle
saith
,
1.
Cor.
10.
2.
that
they
were
all
baptized
unto
Moses
in
the
cloud
and
in
the
sea
;
to
wit
,
because
the
condition
wherein
they
were
,
as
they
were
led
by
the
ministry
of
Moses
under
the
cloud
and
through
the
sea
,
was
a
notable
figure
or
representation
of
our
Baptisme
,
to
wit
,
in
that
as
they
by
the
cloud
were
covered
from
the
heat
of
the
sunne
,
and
were
enlightned
in
the
way
they
should
go
;
so
those
that
are
baptized
by
the
water
and
the
Spirit
of
Christ
,
are
covered
from
the
burning
wrath
of
God
,
and
enlightned
to
the
saving
knowledge
of
the
way
of
life
:
and
as
they
in
the
red
sea
passed
as
it
were
through
death
to
life
,
the
red
sea
being
the
means
of
saving
them
,
and
of
the
destruction
of
the
Egyptians
;
so
Christ
by
the
waters
of
Baptisme
,
as
the
outward
signe
,
doth
save
us
,
our
enemies
,
sinne
and
death
,
being
utterly
destroyed
.
And
the
waters
were
a
wall
unto
them
,
&c.
]
That
is
standing
up
as
a
heap
.
Psal.
78.
13.
He
made
the
waters
to
stand
as
an
heap
;
and
so
as
a
wall
of
defence
to
them
,
on
their
right
hand
and
on
their
left
.
Vers.
24.
The
Lord
looked
unto
the
host
of
the
Egyptians
,
through
the
pillar
,
&c.
]
That
is
,
whereas
hitherto
the
Lord
had
suffered
them
to
go
on
,
and
seemed
not
to
regard
them
▪
now
he
began
to
shew
himself
in
his
displeasure
against
them
.
And
troubled
the
host
of
the
Egyptians
.
]
That
is
,
the
Lord
caused
grievous
tempests
and
storms
to
fall
upon
them
,
thunder
and
lightnings
,
and
hail
and
rain
:
See
Psal.
77.
17
,
18.
The
clouds
poured
out
water
,
the
skies
sent
out
a
sound
:
thine
arrows
also
went
abroad
.
The
voyce
of
thy
thunder
was
in
the
heaven
,
the
lightnings
lightned
the
world
,
the
earth
trembled
and
shook
.
Hereby
he
struck
them
with
an
apprehension
of
Gods
wrath
,
overthrew
their
tents
,
put
them
all
into
disorder
,
and
made
such
a
tumult
in
their
host
,
that
flying
in
this
disorder
they
runne
one
against
another
,
and
were
troubled
in
their
flight
.
Vers.
25.
And
took
off
their
chariot-wheels
,
that
they
drave
them
heavily
,
&c.
]
That
is
,
the
Lord
by
his
rain
and
tempests
had
so
softned
the
ground
that
their
wheels
were
clogged
,
and
sunk
into
the
ground
,
whereby
some
might
be
broken
and
taken
off
;
all
drove
heavily
,
and
had
much
adoe
to
get
forward
.
Vers.
30.
And
Israel
saw
the
Egyptians
dead
upon
the
seashore
.
]
The
Israelites
,
being
gotten
over
to
the
other
side
,
saw
,
no
doubt
,
how
upon
Moses
stretching
forth
his
hand
again
over
the
read
sea
the
waters
,
that
stood
before
up
on
heaps
,
came
rowling
in
upon
the
Egyptians
,
who
had
followed
the
Israelites
close
behind
them
,
and
so
drowned
them
;
and
so
it
is
said
in
the
following
verse
,
that
Israel
saw
that
great
work
which
the
Lord
did
upon
the
Egyptians
.
But
afterwards
they
saw
also
the
dead
bodies
of
the
Egyptians
upon
the
shore
;
and
if
they
waited
not
some
time
for
this
,
it
was
doubtlesse
an
extraordinary
work
of
Gods
power
,
since
dead
bodies
that
sink
under
water
do
not
usually
flote
upon
the
water
,
that
so
they
may
be
driven
upon
the
shore
,
till
they
have
been
some
few
dayes
under
water
.
But
happely
indeed
the
Israelites
might
wait
so
long
by
the
sea
side
,
expecting
to
furnish
themselves
with
the
spoyl
both
of
the
dead
bodies
and
their
carriages
.
Nor
did
the
sight
of
the
Egyptians
,
being
now
but
dead
carcases
,
crosse
the
truth
of
that
which
Moses
had
said
,
ver.
13.
The
Egyptians
whom
ye
have
seen
to
day
,
ye
shall
see
them
again
no
more
for
ever
.
CHAP.
XV.
Vers.
2.
THe
Lord
is
my
strength
and
song
.
]
That
is
,
the
Lord
it
is
that
hath
subdued
and
destroyed
our
enemies
;
being
weak
in
our selves
we
are
strong
in
him
,
who
hath
fought
for
us
,
and
the
Lord
it
is
therefore
of
whom
I
mean
to
sing
,
and
whose
praise
I
desire
in
my
song
to
set
forth
:
and
this
is
the
first
song
which
we
meet
with
in
the
Scriptures
.
He
is
my
God
,
and
I
will
prepare
him
an
habitation
.
]
Moses
here
by
the
spirit
of
prophecy
foresheweth
that
the
people
should
build
a
peculiar
tabernacle
for
the
Lords
service
.
Vers.
7.
And
in
the
greatnesse
of
thine
excellency
thou
hast
overthrown
them
that
rose
up
against
the●
.
]
That
is
,
by
many
glorious
and
miraculous
works
,
declaring
the
transcendent
greatnesse
of
thine
excellency
,
hast
thou
overthrown
the
Egyptians
,
who
in
rising
up
against
thy
people
did
rise
up
against
thee
.
Thou
sentest
forth
thy
wrath
which
consumed
them
as
stubble
.
]
That
is
,
which
did
suddenly
and
utterly
consume
them
:
for
stubble
is
consumed
when
the
fire
takes
it
,
and
is
gone
on
a
sudden
;
and
whereas
when
wood
is
burnt
there
will
be
coals
left
,
when
the
stubble
is
burnt
,
it
scarce
leaves
any
ashes
behind
it
.
Whence
is
that
also
of
the
Prophet
,
Isa.
47.
14.
Behold
,
they
shall
be
as
stubble
,
the
fire
shall
burn
them
,
there
shall
not
be
a
coal
to
warm
at
,
nor
fire
to
sit
before
it
.
Vers.
8.
And
with
the
blast
of
thy
nostrils
the
waters
were
gathered
together
.
]
In
this
phrase
,
the
blast
of
thy
nostrils
,
it
may
well
be
conceived
that
Moses
had
respect
both
to
the
wind
wherewith
God
divided
the
red
sea
,
chap.
14.
21.
(
for
so
he
seems
to
explain
himself
in
the
10.
verse
of
this
chapter
,
Thou
didst
blow
with
thy
wind
,
the
sea
covered
them
;
as
also
to
the
anger
and
wrath
of
God
which
caused
him
thus
to
divide
the
sea
;
for
so
usually
the
wrath
of
God
is
expressed
in
Scripture
,
and
that
by
a
metaphoricall
speech
taken
from
men
,
who
in
their
anger
use
to
snuff
and
blow
with
their
nostrils
thicker
and
stronger
then
at
other
times
,
as
Job
4.
9.
By
the
blast
of
God
they
perish
,
and
by
the
breath
of
his
nostrils
are
they
consumed
;
and
so
in
many
other
places
.
And
though
the
dividing
of
the
red
sea
was
a
work
of
mercy
in
regard
of
the
Israelites
,
yet
was
it
an
effect
of
his
high
displeasure
against
the
Egyptians
.
Yea
therefore
did
the
Lord
lead
the
Israelites
that
way
,
that
the
Egyptians
following
them
might
be
taken
as
in
a
trap
,
and
overwhelmed
with
the
waters
.
Vers.
11.
Who
is
like
thee
,
glorious
in
holinesse
,
fearfull
in
praises
,
doing
wonders
?
]
That
is
,
there
is
none
either
amongst
the
false
Gods
of
the
heathen
,
or
amongst
their
great
ones
,
Gods
upon
the
earth
,
that
is
in
any
degree
worthy
to
be
compared
to
thee
,
O
Lord
,
who
art
glorious
in
holinesse
,
&c.
where
by
the
holinesse
of
God
is
meant
that
transcendent
purity
and
singular
perfection
in
every
regard
which
is
in
God
alone
,
which
is
that
indeed
which
makes
God
incomprehensibly
glorious
,
and
fearfull
in
praises
;
because
we
cannot
think
of
those
praises
which
are
due
unto
the
Lord
,
but
we
must
needs
be
stricken
with
an
awfull
fear
of
his
Majesty
:
and
he
is
said
to
do
wonders
,
because
he
is
of
infinite
power
to
do
whatsoever
may
seem
most
wonderfull
in
the
eye
of
man
.
Vers.
12.
Thou
stretchedst
out
thy
right
hand
,
the
earth
swallowed
them
.
]
The
Egyptians
,
that
were
drowned
in
the
red
sea
,
are
here
said
to
have
been
swallowed
up
of
the
earth
,
not
onely
,
because
they
did
at
first
sink
down
into
the
earth
,
in
the
bottome
of
the
sea
,
but
also
because
being
cast
up
by
the
waves
upon
the
shore
,
many
of
them
at
least
were
there
no
doubt
thrown
into
pits
by
the
Israelites
,
and
buryed
,
to
avoid
the
corruption
of
the
aire
;
and
so
did
all
of
them
return
to
the
earth
from
whence
they
were
taken
.
Vers.
13.
Thou
hast
guided
them
in
thy
strength
unto
thy
holy
habitation
.
]
That
is
,
towards
the
land
of
Canaan
:
for
by
the
Lords
holy
habitation
,
here
is
doubtlesse
meant
that
land
of
promise
where
God
had
long
since
promised
to
seat
his
people
,
and
there
to
dwell
amongst
them
by
the
gracious
signes
of
his
presence
,
not
in
the
tabernacle
onely
,
but
especially
also
in
the
temple
,
which
God
chose
to
be
his
resting
place
,
Psal.
132.
14.
and
where
the
promised
Messiah
did
afterwards
dwell
amongst
them
,
and
accomplish
the
work
of
mans
redemption
:
and
though
they
were
yet
but
newly
gotten
out
of
Egypt
,
yet
Moses
saith
,
Thou
hast
guided
them
unto
thy
holy
habitation
,
both
because
this
was
the
place
whither
the
Lord
was
now
leading
them
(
for
this
purpose
had
he
brought
them
out
of
Egypt
,
that
he
might
carry
them
to
Canaan
,
and
plant
them
there
)
as
also
because
it
was
most
certain
that
God
would
at
length
carry
them
thither
:
and
usuall
it
is
with
the
prophets
to
expresse
the
certainty
of
that
which
shall
afterwards
be
,
by
speaking
of
it
as
if
it
were
done
already
.
Vers.
15.
The
mighty
men
of
Moab
trembling
shall
take
hold
of
them
.
]
See
Numb
.
22.
3.
And
Moab
was
sore
afraid
of
the
people
,
because
they
were
many
;
and
Moab
was
distressed
because
of
the
children
of
Israel
.
Vers.
17.
Thou
shalt
bring
them
in
,
and
plant
them
in
the
mountain
of
thine
inheritance
,
&c.
]
That
is
,
in
mount
Sion
,
which
the
Lord
had
chosen
to
be
the
place
of
his
habitation
,
where
his
temple
and
sanctuary
should
be
built
,
wherein
he
would
dwell
amongst
his
people
:
yet
figuratively
under
this
one
,
the
most
eminent
part
of
the
land
,
the
whole
countrey
of
Canaan
is
comprehended
;
and
it
is
called
the
Lords
inheritance
,
because
he
had
prepared
it
for
the
habitation
of
his
first-born
Israel
.
Vers.
20.
And
M●riam
the
prophetesse
,
the
sister
of
Aaro●
,
&c.
]
Though
Moses
and
Aaron
were
brothers
,
and
so
Miriam
was
the
sister
of
Moses
as
well
as
the
sister
of
Aaron
;
yet
she
is
peculiarly
called
the
sister
of
Aaron
,
because
through
Moses
absence
,
when
he
fled
out
of
Egypt
,
her
reference
to
Aaron
was
best
known
.
Vers.
21.
And
Miriam
answered
them
,
Sing
ye
to
the
Lord
,
&c.
]
When
the
men
had
sung
a
verse
or
staff
of
the
former
song
,
then
she
with
her
women
took
her
course
,
and
sung
it
over
again
;
or
at
least
she
still
repeated
this
one
clause
here
expressed
,
Sing
ye
to
the
Lord
,
for
he
hath
triumphed
gloriously
:
the
horse
and
his
rider
hath
he
thrown
into
the
sea
,
which
was
happely
the
burden
of
the
song
,
as
in
Psal.
136.
For
his
mercy
endureth
for
ever
.
Vers.
22.
And
went
out
into
the
wilderness●of
Shur
.
]
Called
also
the
wildernesse
of
Etham
,
Numb
.
33.
8.
One
might
be
the
generall
name
of
the
whole
desert
,
the
other
of
some
part
of
it
,
where
the
Israelites
pitched
their
tents
:
It
is
said
indeed
chap.
13.
20.
that
they
were
in
the
wildernesse
of
Etham
before
they
passed
over
the
red
sea
;
but
it
seems
the
wildernesse
on
both
sides
the
red
sea
was
called
the
wildernesse
of
Etham
.
Vers.
25.
And
the
Lord
shewed
him
a
tree
,
&c.
]
This
may
seem
to
imply
that
there
was
in
this
tree
a
naturall
virtue
of
sweetning
the
waters
it
was
cast
into
,
because
it
is
said
that
God
shewed
it
him
;
yet
I
see
no
reason
why
we
should
thus
conclude
:
for
why
may
it
not
be
as
well
that
God
shewed
him
a
tree
,
that
was
likely
in
its
own
nature
to
make
the
waters
bitterer
,
that
so
the
miracle
might
be
the
more
manifest
?
The
changing
of
the
waters
taste
was
rather
by
the
mighty
power
of
God
then
any
virtue
in
that
wood
.
There
he
made
a
statute
,
and
an
ordinance
,
and
there
he
proved
them
.
]
Some
Expositours
conceive
that
hereby
is
meant
,
that
in
this
place
God
gave
the
Israelites
certain
generall
laws
and
statutes
necessary
for
the
well
ordering
and
governing
of
the
people
,
untill
at
Sinai
they
should
be
more
perfectly
afterwards
taught
concerning
the
whole
law
and
will
of
God
;
which
happely
may
be
true
.
But
yet
doubtlesse
the
statute
and
ordinance
chiefly
,
if
not
solely
,
here
intended
,
is
that
which
followeth
in
the
next
verse
,
where
the
Lord
enjoyned
the
people
to
obey
him
,
and
moves
them
thereto
with
a
promise
,
that
if
they
would
so
do
,
he
would
then
protect
them
from
the
plagues
of
Egypt
.
So
that
this
clause
,
There
he
made
a
statute
,
and
an
ordinance
,
and
there
he
proved
them
,
hath
reference
to
that
which
immediately
after
is
expressed
in
the
26
verse
,
And
said
if
thou
wilt
diligently
hearken
to
the
voice
of
the
Lord
thy
God
,
&c.
and
the
meaning
is
,
that
after
God
had
thus
tryed
them
with
want
of
water
,
and
upon
their
murmuring
had
so
miraculously
healed
the
bitter
waters
of
Marah
,
he
then
admonished
them
by
Moses
hereafter
to
take
heed
of
this
sinne
they
had
fallen
into
,
and
to
carry
themselves
more
obediently
towards
him
;
and
so
made
this
as
a
statute
and
ordinance
,
that
if
they
would
thus
do
that
which
is
right
in
his
sight
,
then
he
would
be
a
gracious
God
unto
them
:
and
thus
there
he
proved
them
,
to
wit
,
not
onely
by
their
former
want
,
but
also
byhis
present
favourable
dealing
with
them
,
not
punishing
them
for
their
murmuring
,
butonely
admonishing
them
,
&
so
making
proof
whether
they
would
thereby
be
wonne
or
no.
Vers.
26.
I
will
put
none
of
these
diseases
upon
thee
,
which
I
have
brought
upon
the
Egyptians
.
]
That
is
,
none
of
the
plagues
:
see
Deut.
28.
60.
Moreover
he
will
bring
upon
thee
all
the
diseases
of
Egypt
which
thou
wast
afraid
of
,
and
they
shall
cleave
unto
thee
.
The
meaning
is
,
that
he
would
not
deal
with
them
as
with
the
Egyptians
,
but
as
at
present
he
had
done
;
for
the
present
mercy
in
healing
the
bitter
waters
,
which
is
the
ground
of
this
speech
,
sheweth
plainly
that
all
externall
plag●es
are
implyed
:
and
thus
likewise
all
externall
blessings
are
comprised
under
health
.
See
Prov.
4.
22.
For
they
are
life
to
them
that
find
them
,
and
health
to
all
their
●lesh
.
Psal.
103.
3.
Who
forgiveth
all
thine
iniquities
,
who
healeth
all
thy
diseases
.
Vers.
27.
And
they
encamped
there
by
the
waters
.
]
Staying
there
at
Elim
,
as
it
seems
,
many
dayes
,
because
the
place
was
so
pleasant
,
and
convenient
for
them
by
reason
of
the
waters
.
CHAP.
XVI
.
Vers.
1.
ANd
all
the
congregation
of
the
children
of
Israel
came
unto
the
wildernesse
of
Sin
,
&c.
]
From
Elim
they
turned
back
to
the
red
sea
,
Numb
.
33.
10.
And
they
removed
from
Elim
,
and
encamped
by
the
red
sea
(
which
no
doubt
the
Lord
did
,
that
he
might
try
them
again
)
but
this
remove
is
not
here
mentioned
,
because
no
memorable
matter
happened
in
that
place
;
and
so
he
passes
over
it
,
and
onely
mentions
the
next
station
:
for
from
the
red
sea
they
turned
back
again
to
the
wildernesse
of
Sin
.
Vers.
3.
Would
to
God
we
had
dyed
by
the
hand
of
the
Lord
in
the
land
of
Egypt
,
when
we
sat
by
the
flesh-pots
,
&c.
]
That
is
,
when
we
had
dayly
plenty
of
flesh
,
and
might
peaceably
and
freely
ta●e
our
fill
of
it
.
Doubtlesse
considering
their
hard
bondage
,
we
may
well
think
that
though
they
had
flesh
in
Egypt
,
yet
they
had
no
such
plenty
,
at
least
that
they
had
no
such
liberty
to
●it
by
it
,
having
such
tasks
dayly
imposed
upon
them
,
that
the
day
scarce
afforded
them
time
to
dispatch
their
dayes
work
.
But
thus
those
that
are
discontented
at
their
present
condition
are
wont
beyond
the
bounds
of
truth
to
extoll
what
they
formerly
enjoyed
.
For
ye
have
brought
us
forth
into
this
wildernesse
,
to
kill
this
whole
assembly
with
●unger
.
]
Their
provision
being
so
farre
spent
which
they
brought
out
of
Egypt
,
that
they
saw
no
means
to
sustain
themselves
in
this
wildernesse
,
where
no
food
could
be
gotten
.
Vers.
4.
And
the
people
shall
go
out
,
and
gather
a
certain
rate
every
day
,
&c.
]
That
is
,
as
verse
16.
an
omer
for
every
man
:
and
thus
God
fed
them
from
hand
to
mouth
,
giving
them
still
no
more
but
provision
for
one
day
,
that
they
might
be
still
kept
in
dependance
upon
God
;
to
which
also
agreeth
that
petition
which
our
Saviour
taught
us
,
Matth.
6.
11.
Give
us
this
day
our
dayly
bread
.
Vers.
6.
At
even
,
then
ye
shall
know
that
the
Lord
hath
brought
you
out
from
the
land
of
Egypt
.
]
When
God
should
give
them
quails
in
such
abundance
,
then
they
should
know
that
the
Lord
had
brought
them
out
from
the
land
of
Egypt
,
and
not
Moses
and
Aaron
of
their
own
heads
,
as
was
objected
by
the
Israelites
,
verse
3.
For
ye
have
brought
us
forth
,
&c.
Vers.
7.
And
in
the
morning
then
y●
shall
see
the
glory
of
the
Lord.
]
That
is
,
the
Manna
,
that
glorious
work
of
his
(
for
so
Moses
expounds
himself
in
the
next
verse
)
and
glory
is
oft
used
for
glorious
works
.
See
Numb
.
14.
21.
All
the
earth
shall
be
filled
with
the
glory
of
the
Lord
.
John
11.
40.
Said
I
not
unto
thee
,
that
if
thou
wouldst
believe
thou
shouldst
see
the
glory
of
God
?
For
that
he
heareth
your
murmurings
against
the
Lord.
]
Thatis
by
reason
of
your
murmurings
this
the
Lord
will
do
,
to
justifie
us
his
servants
.
Thus
he
puts
them
in
mind
of
their
sinne
,
and
wisheth
them
to
observe
that
this
message
which
God
had
sent
them
concerning
the
Quails
and
Manna
did
shew
that
God
had
heard
their
murmurings
;
and
therefore
they
had
need
take
heed
,
it
may
be
he
would
not
alway
deal
with
them
as
he
had
now
.
And
what
are
we
that
ye
murmure
against
us
?
]
That
is
,
we
durst
never
of
ourselves
have
undertaken
this
great
work
of
bringing
you
out
of
Egypt
,
from
the
bondage
of
Pharaoh
;
nor
can
you
think
that
we
by
our
own
power
have
done
those
miraculous
works
which
you
have
seen
done
in
this
b●sinesse
,
and
which
now
you
shall
yet
further
see
;
since
therefore
it
is
the
almighty
God
that
hath
done
these
great
things
for
you
,
and
we
onely
his
instruments
,
your
murmurings
are
not
against
us
,
but
against
the
Lord
.
Vers.
10.
They
looked
toward
the
wildernesse
,
and
behold
the
glory
of
the
Lord
appeared
in
the
cloud
.
]
Aaron
having
given
charge
to
the
Israelites
(
as
is
expressed
in
the
former
verse
)
to
come
near
before
the
Lord
,
and
there
being
at
that
time
,
before
the
tabernacle
was
built
,
no
other
visible
signe
of
Gods
presence
amongst
them
but
onely
the
pillar
of
the
cloud
;
toward
that
therefore
they
turned
their
faces
,
and
perceived
that
God
did
in
a
more
glorious
manner
then
ordinarily
therein
manifest
the
brightnesse
of
his
presence
.
Now
because
the
cloud
was
in
the
forefront
of
their
armies
,
leading
them
still
farther
into
the
wildernesse
,
therefore
it
is
said
that
they
looked
toward
the
wildernesse
.
Vers.
11.
And
the
Lord
spake
unto
Moses
,
&c.
]
This
the
Lord
had
said
to
Moses
before
:
onely
here
it
is
repeated
,
to
shew
that
he
did
nothing
without
a
warrant
,
and
that
as
God
had
spoken
,
it
came
to
passe
.
Vers.
13.
At
even
the
quails
came
up
and
covered
the
camp
.
]
Being
happely
brought
in
by
a
wind
,
as
those
afterwards
were
at
Kibroth-hattaavah
,
Numb
.
11.
31.
where
God
again
gave
them
quails
to
eat
,
and
that
for
a
whole
mone●h
together
;
whereas
now
they
came
in
onely
this
one
evening
before
the
Manna
was
given
them
.
Vers.
15.
And
when
the
children
of
Israel
saw
it
,
they
said
one
to
another
,
It
is
Manna
.
]
Which
is
all
one
as
if
they
had
said
,
what
is
this
?
(
for
so
the
Hebrew
word
may
signifie
)
or
this
is
a
meat
which
God
hath
prepared
for
us
without
our
labour
(
for
Manna
in
the
Hebrew
signifieth
prepared
)
and
therefore
it
is
added
in
the
next
words
,
For
they
wist
not
what
it
was
,
that
is
,
they
knew
not
what
more
particular
name
to
give
it
.
Vers.
16.
Gather
of
it
every
man
according
to
his
eating
.
]
Proportionably
as
he
hath
more
or
lesse
in
his
family
.
Vers.
18.
And
when
they
did
mete
with
an
omer
,
he
that
gathered
much
,
&c.
]
All
were
imployed
in
gathering
,
and
some
(
as
more
able
)
gathered
more
,
some
(
as
lesse
able
)
gathered
lesse
;
but
when
all
was
laid
together
in
the
common
heap
(
whether
of
the
family
,
or
of
the
tribe
,
&c.
)
and
then
afterward
it
was
measured
to
every
man
an
omer
,
●ccording
to
the
Lords
direction
,
there
was
nothing
wanting
for
which
they
should
pinch
him
that
had
gathered
lesse
,
nor
nothing
over
for
him
that
had
gathered
much
;
but
every
one
had
his
just
omer
.
And
hence
it
is
that
S.
Paul
by
this
example
of
the
Israelites
,
one
helping
another
,
and
conferring
what
they
had
gathered
in
common
,
exhorts
the
Christian
Corinthians
in
like
manner
to
supply
the
necessities
of
their
brethren
,
2.
Cor.
8.
13
,
14
,
15.
For
I
mean
not
that
other
men
be
eased
,
and
you
burdened
:
But
by
an
equality
,
that
now
at
this
time
your
abundance
may
be
a
supply
for
their
want
,
that
their
abundance
also
may
be
a
supply
for
your
want
,
that
there
may
be
equality
.
As
it
is
written
,
He
that
had
gathered
much
,
&c.
Vers.
19.
Let
no
man
leave
of
it
till
the
morning
.
]
Though
every
one
in
each
family
had
an
omer
allowed
him
,
whether
great
or
little
,
men
or
women
,
old
or
young
,
and
none
might
reserve
any
of
their
portion
till
the
next
day
,
yet
it
cannot
be
thought
that
every
man
was
enjoyned
to
eat
,
or
did
eat
the
same
quantity
;
but
what
they
left
,
they
either
burnt
it
,
or
cast
it
forth
,
or
some
other
way
consumed
it
,
and
might
not
keep
any
of
it
to
be
eaten
the
next
day
.
See
above
,
ver.
4.
Vers.
22.
On
the
sixth
day
they
gathered
twice
as
much
bread
,
two
omers
for
one
man
:
and
all
the
rulers
of
the
congregation
came
and
told
Moses
.
]
To
wit
,
that
the
people
had
gathered
,
as
they
were
appointed
,
twice
as
much
on
that
sixth
day
as
they
had
on
other
dayes
:
and
of
this
they
informed
Moses
,
both
as
desiring
thereby
to
glorifie
God
,
in
the
confession
of
this
wonderfull
work
,
that
he
had
sent
Manna
so
abundantly
that
day
as
before
he
had
promised
ver.
5.
And
it
shall
be
twice
as
much
as
they
gather
daily
;
and
also
chiefly
that
they
might
receive
directions
from
Moses
how
to
order
this
their
double
portion
.
Vers.
23.
Bake
that
which
ye
will
bake
to
day
,
and
seethe
that
ye
will
seethe
,
&c.
]
It
may
seem
questionable
,
whether
in
these
words
the
Israelites
were
enjoyned
to
bake
and
seethe
so
much
of
the
Manna
as
they
d●sired
to
eat
so
dressed
on
the
sixth
day
,
and
then
to
reserve
the
rest
unto
the
morning
;
or
to
bake
and
seethe
both
for
that
day
and
the
next
day
which
was
the
Sabbath
.
But
yet
this
last
seems
the
most
probable
;
and
that
because
it
was
not
likely
they
onely
eat
of
it
undressed
,
as
it
was
gathered
,
on
the
Sabbath
day
▪
and
expressely
afterwards
it
was
enjoyned
in
the
law
,
that
they
should
kindle
no
fire
throughout
their
habitations
on
the
Sabbath
day
,
Exod.
35.
3.
Yet
I
make
no
question
but
that
some
part
of
it
was
reserved
for
the
Sabbath
,
not
onely
because
they
did
so
eat
some
part
of
it
on
the
other
dayes
;
but
especially
also
that
the
hand
of
God
herein
might
be
the
more
evident
,
seeing
they
could
no
way
keep
it
,
whether
baked
or
sodden
,
on
other
dayes
,
untill
the
next
morning
,
but
they
found
it
putrified
;
and
which
way
soever
they
reserved
it
,
whether
dressed
or
undressed
,
for
the
Sabbath
day
,
it
did
not
corrupt
but
continued
good
and
sound
.
Vers.
31.
And
it
was
like
coriander-seed
,
white
,
and
the
taste
of
it
was
like
wafers
made
with
hony
.
]
We
must
not
so
understand
these
words
,
as
if
the
Manna
were
said
,
to
be
like
coriander-seed
,
because
it
was
white
(
for
the
coriander-seed
is
blackish
)
but
that
it
is
compared
to
coriander-seed
in
regard
onely
of
its
quantity
and
proportion
,
and
then
besides
that
it
was
of
a
whitish
colour
.
So
that
we
must
reade
these
words
as
expressing
three
qualities
of
the
Manna
:
1.
That
it
was
little
and
round
like
the
coriander-seed
,
ver.
4.
There
lay
a
small
round
thing
,
as
small
as
the
hoar
frost
;
2.
That
it
was
for
the
colour
of
it
white
,
like
Bdellium
,
as
it
is
expressed
,
Numb
.
11.
7
;
3.
That
it
was
sweet
like
hony-wafers
,
namely
,
unbaked
:
for
being
baked
the
taste
of
it
was
as
the
taste
of
fresh
oyl
,
Numb
.
11.
8.
In
that
Apocryphall
book
,
called
the
Wisdome
of
Solomon
,
chap.
16.
20
,
21
,
it
is
said
of
this
Manna
,
that
it
was
able
to
content
every
mans
delight
,
and
agreeing
to
every
taste
,
and
that
serving
to
the
appetite
of
the
eater
,
it
tempered
it self
to
every
mans
liking
;
whence
it
hath
been
by
some
conceived
and
maintained
that
the
Manna
rellished
according
to
every
mans
desire
,
and
had
the
savour
of
any
kind
of
meat
which
they
had
a
desire
to
eat
of
.
But
this
is
a
weak
conceit
:
for
first
there
is
no
evident
ground
for
it
,
in
these
words
;
and
then
besides
though
it
had
been
entended
by
that
Author
,
yet
it
is
directly
contrary
to
this
description
of
the
Manna
which
Moses
gives
us
;
and
again
,
if
God
had
given
this
miraculous
bread
such
an
extraordinary
gift
to
satisfie
every
wanton
appetite
,
that
it
should
taste
like
any
meat
they
desired
to
tast
of
,
why
did
the
Israelites
murmure
afterwards
against
Moses
,
lusting
for
flesh
and
fish
,
and
repining
because
they
had
not
the
cucumbers
,
and
melons
,
and
leeks
,
and
onyons
,
and
garlick
,
which
they
had
in
Egypt
Numb
.
11.
4
,
5.
Vers.
33.
And
Moses
said
unto
Aaron
,
Take
a
pot
,
&c.
]
It
was
a
golden
pot
:
See
Hebr.
9.
4.
Wherein
was
the
golden
pot
that
had
the
Manna
.
Moses
rehearseth
these
things
here
to
make
a
full
end
of
the
history
of
Manna
,
but
they
were
not
done
till
afterwards
,
when
the
Tabernacle
was
built
wherein
it
was
laid
up
before
the
Lord
.
Vers.
35.
And
the
children
of
Israel
did
eat
Manna
fourty
years
,
untill
they
came
to
a
land
inhabited
.
]
To
wit
,
till
they
were
gone
over
Jordan
into
the
land
of
Canaan
,
and
then
it
ceased
.
This
Manna
(
called
by
the
Psalmist
Angels
food
,
Psal.
78.
25.
Man
did
eat
Angels
food
,
&c.
)
was
a
notable
type
of
Christ
,
and
is
therefore
called
Spirituall
meat
,
1.
Cor.
10.
3.
And
did
all
eat
the
same
spirituall
meat
:
for
Christ
indeed
is
the
true
bread
that
came
down
from
heaven
,
Joh.
6.
33.
upon
whom
feeding
by
faith
,
our
souls
are
nourished
unto
life
everlasting
:
White
,
in
regard
of
his
purity
and
innocency
;
and
sweeter
then
the
hony
to
the
souls
of
believers
:
bruised
for
our
transgressions
,
and
conveyed
to
us
,
in
the
dew
of
the
word
,
as
the
Manna
lay
in
the
dew
upon
the
ground
,
and
so
is
our
spirituall
nourishment
all
the
time
of
our
travelling
towards
the
heavenly
Canaan
,
when
there
shall
be
no
more
use
of
this
food
,
but
God
shall
be
all
in
all
to
us
.
Vers.
36.
Now
an
omer
is
the
tenth
part
of
an
●phah
.
]
And
ephah
,
by
the
judgement
of
the
best
Writers
,
was
much
like
to
our
English
bushel
:
Whereby
we
may
conceive
how
bountifull
the
allowance
of
Manna
was
which
God
allotted
them
for
their
daily
food
.
CHAP.
XVII
.
Vers.
1.
ANd
all
the
congregation
of
the
children
of
Israel
journeyed
from
the
wildernesse
of
Sin
,
after
their
journeyes
,
&c.
]
This
clause
,
after
their
journeyes
,
is
added
,
to
imply
that
Rephidim
was
not
the
next
station
after
they
went
from
the
wildernesse
of
Sin
;
no
,
they
went
from
Sin
to
Dophkah
,
from
thence
to
Alush
,
and
from
thence
to
Rephidim
,
Numb
.
33.
12
,
13.
14.
Vers.
2.
Wherefore
do
ye
tempt
the
Lord
?
]
To
wit
,
by
their
mutinous
requiring
of
water
,
as
a
signe
of
Gods
presence
among
them
,
saying
,
Is
the
Lord
among
us
,
or
not
?
as
it
is
afterward
expressed
verse
7.
when
men
,
not
believing
the
promises
of
God
,
will
boldly
prescribe
God
the
time
when
,
and
the
manner
how
,
he
shall
perform
his
promises
,
this
is
called
a
tempting
of
the
Lord
,
because
thereby
they
do
,
as
it
were
,
try
whether
he
be
able
and
faithfull
to
do
what
he
hath
said
.
And
thus
are
the
Israelites
here
said
,
to
tempt
the
Lord
.
Having
Gods
promise
for
their
safe
convoy
through
the
wildernesse
to
the
land
of
Canaan
,
and
having
had
already
evidence
enough
of
Gods
almighty
power
and
fatherly
care
over
them
;
yet
being
now
in
some
distresse
for
want
of
water
,
they
came
in
a
bold
manner
,
and
expostulated
with
Moses
and
Aaron
,
and
cried
upon
them
to
give
them
water
,
that
they
and
theirs
might
not
perish
with
thirst
:
and
herein
they
did
tempt
the
Lord
,
because
as
the
Psalmist
saith
,
Psal.
78.
41.
They
limited
the
holy
one
of
Israel
;
they
said
,
Is
the
Lord
among
us
or
not
?
that
is
,
the
want
they
were
in
made
them
question
Gods
presence
,
and
they
resolved
now
to
put
it
upon
this
tryall
.
Let
Moses
give
them
water
,
and
they
would
acknowledge
it
;
but
if
that
were
not
done
,
they
would
not
believe
it
.
And
hence
was
this
place
afterward
called
Massah
,
that
is
,
temptation
.
Vers.
4.
What
shall
I
do
to
this
people
?
they
be
almost
ready
to
stone
me
.
]
Though
there
be
no
mention
made
in
the
foregoing
expostulation
of
the
people
with
Moses
,
that
they
threatned
to
stone
him
;
yet
perhaps
some
intimation
hereof
might
fall
from
some
of
the
rudest
and
most
tumultuous
amongst
them
:
and
hereupon
Moses
might
ground
these
words
of
his
.
But
howsoever
their
behaviour
being
so
full
of
fury
as
it
was
,
he
might
well
from
hence
complain
to
the
Lord
that
he
had
just
cause
to
fear
lest
their
rage
should
at
last
break
forth
into
this
extremity
.
Vers.
5.
And
the
Lord
said
unto
Moses
,
Go
on
before
the
people
,
&c.
]
That
is
,
toward
the
rock
Horeb
:
and
mention
is
made
of
going
before
the
people
,
for
the
encouragement
of
Moses
;
as
if
he
had
said
,
Fear
them
not
,
though
they
are
thus
enraged
,
they
shall
do
thee
no
harm
.
And
take
with
thee
of
the
elders
of
Israel
.
]
That
is
,
all
the
people
shall
not
go
up
with
thee
to
the
rock
to
see
the
miracle
,
onely
some
of
the
elders
thou
shalt
take
along
with
thee
,
that
they
may
be
eye-witnesses
of
that
which
is
to
be
done
,
and
afterwards
affirm
the
truth
of
what
they
had
seen
amongst
the
people
.
When
many
years
after
this
the
Lord
did
again
,
after
the
same
miraculous
manner
,
give
them
water
out
of
the
rock
,
it
was
done
openly
before
all
the
people
.
Numb
.
20.
8.
Take
the
rod
(
saith
the
Lord
)
and
gather
thou
the
assembly
together
,
thou
and
Aaron
thy
br●ther
,
and
speak
ye
unto
the
rock
before
their
eyes
,
and
it
shall
give
forth
his
water
:
and
this
makes
some
question
,
why
God
would
not
have
it
so
now
,
but
onely
that
some
few
of
the
elders
go
up
with
Moses
to
see
the
miracle
wrought
.
But
seeing
there
is
no
reason
given
for
it
in
the
text
,
it
is
sufficient
for
us
to
say
,
that
God
in
his
wisdome
saw
it
fit
to
have
it
so
:
yet
the
most
probable
reason
that
can
be
given
is
this
,
That
God
ordered
it
so
the
better
to
try
the
faith
of
his
people
,
and
therefore
having
determined
that
the
rock
should
give
forth
water
in
some
hollow
place
,
where
the
entrance
and
passage
into
the
rock
was
not
wide
enough
that
the
whole
multitude
of
the
people
might
come
in
to
see
the
miracle
wrought
,
he
onely
enjoyned
that
some
of
the
elders
should
go
up
with
Moses
to
be
eye-witnesses
of
what
was
done
,
the
rest
of
the
people
waiting
below
till
the
streams
of
the
water
came
rushing
down
amongst
them
,
as
it
is
expressed
Psal.
78.
1.
5
,
16.
He
clave
the
rocks
in
the
wildernesse
,
and
gave
them
water
as
out
of
the
great
depths
:
he
brought
streams
also
out
of
the
rock
,
and
caused
waters
to
runne
down
like
rivers
.
And
thy
rod
wherewith
thou
smotest
the
river
,
take
in
thine
hand
and
go
,
&c.
]
That
is
,
the
rod
wherewith
thou
smotest
the
river
Nilus
in
Egypt
,
when
the
waters
thereof
were
turned
into
bloud
.
See
Exod.
7.
20.
Vers.
6.
Behold
,
I
will
stand
before
thee
there
,
upon
the
rock
in
Horeb.
]
Hereby
it
is
evident
that
when
Moses
came
to
the
rock
,
there
was
there
some
visible
signe
of
Gods
glorious
presence
to
be
seen
there
upon
the
rock
(
though
what
it
was
the
Scriptures
being
silent
we
cannot
affirm
)
which
doubtlesse
did
wondrously
strengthen
the
faith
of
Moses
and
the
elders
that
were
with
him
.
And
Moses
did
so
in
the
sight
of
the
elders
of
Israel
.
]
That
is
,
he
struck
the
rock
,
and
immediately
the
waters
gushed
forth
.
And
thus
the
Israelites
had
not
onely
water
for
the
quenching
of
their
thirst
,
and
that
not
for
the
present
onely
,
but
for
some
good
time
after
,
the
stream
of
water
that
brake
out
of
the
rock
becoming
a
river
that
ranne
along
in
this
desert
unto
severall
places
,
where
after
this
they
had
their
stations
(
whence
it
is
that
the
Apostle
saith
,
that
this
rock
followed
them
,
meaning
the
water
that
gushed
out
of
this
rock
)
but
withall
in
the
rock
,
and
the
waters
issuing
from
thence
they
had
an
extraordinary
sacramentall
signe
or
type
of
Christ
,
and
the
benefits
that
redound
to
poore
sinners
by
him
.
For
so
the
Apostle
saith
,
1.
Cor.
10.
4.
They
did
all
drink
the
same
spirituall
drink
(
for
they
drank
of
the
spirituall
rock
that
followed
them
,
and
that
rock
was
Christ
)
For
as
that
rock
in
the
wildernesse
,
being
struck
by
the
rod
of
Moses
,
gave
forth
waters
for
the
quenching
of
the
Israelites
thirst
;
so
Christ
upon
the
crosse
,
being
smitten
with
the
rod
of
Moses
,
the
curse
of
the
law
,
yields
forth
,
both
in
his
righteousnesse
and
the
spirit
of
grace
derived
to
believers
from
him
,
that
living
water
,
wherewith
their
dry
and
thirsty
souls
are
refreshed
so
that
they
shall
never
thirst
again
,
as
our
Saviour
saith
,
John
4.
16.
Vers.
8.
Then
came
Amalek
,
and
fought
with
Israel
,
&c.
]
That
is
,
the
posterity
of
Amalek
,
a
Duke
of
the
posterity
of
Eliphaz
,
the
sonne
of
Esau
,
Gen.
36.
15.
For
fear
lest
the
huge
army
of
the
Israelites
should
have
passed
through
their
countrey
,
they
came
out
to
resist
them
,
and
lying
in
ambush
,
smote
the
hindermost
of
them
,
even
all
that
were
feeble
behind
thee
,
Deut.
25.
18.
Vers.
9.
And
Moses
said
unto
Joshua
,
Chuse
us
out
men
,
&c.
]
Thus
early
(
it
seems
)
was
Joshua
chosen
by
Moses
as
his
lieutenant
,
or
at
least
one
that
should
have
a
speciall
stroke
in
matters
of
warre
.
I
will
stand
on
the
top
of
the
hill
,
with
the
rod
of
God
in
mine
hand
.
]
There
Moses
might
be
seen
holding
his
rod
in
his
hand
,
as
an
ensigne
to
strengthen
the
faith
of
the
people
.
Vers.
10.
Moses
,
Aaron
and
Hur
went
up
to
the
top
of
the
hill
.
]
This
could
not
be
that
Hur
the
sonne
of
Caleb
,
who
was
but
fourtie
years
old
when
he
searched
the
land
of
Canaan
.
If
we
may
credit
Josephus
,
he
was
the
husband
of
Miriam
,
Moses
and
Aarons
●ister
.
Vers.
11.
And
it
came
to
passe
when
Moses
held
up
his
hand
,
that
Israel
prevailed
,
&c.
]
And
this
lifting
up
of
his
hands
was
chiefly
to
hold
forth
the
rod
as
an
ensigne
to
strengthen
the
faith
of
the
souldiers
;
but
yet
withall
it
served
to
expresse
the
lifting
up
of
his
heart
in
prayer
to
God
,
the
lifting
up
of
the
hands
being
the
usuall
gesture
of
one
that
prayes
:
so
that
this
different
successe
of
the
Israelites
,
accompanying
the
different
gesture
of
Moses
body
,
was
purposely
by
the
providence
of
God
appointed
to
be
a
reall
expression
both
how
forcible
Moses
prayers
were
,
and
also
how
weak
the
Israelites
were
in
themselves
,
if
God
(
of
whose
assistance
the
rod
was
a
signe
)
should
not
stand
on
their
sides
.
Vers.
12.
But
Moses
hands
were
heavy
,
and
they
took
a
stone
and
put
it
under
him
,
&c.
]
Which
shows
that
he
was
weary
with
standing
so
long
,
as
well
as
with
lifting
up
his
hands
.
And
Aaron
and
Hur
stayed
up
his
hands
,
&c.
]
The
common
opinion
is
,
that
Moses
held
up
the
rod
of
God
in
both
his
hands
,
and
that
his
hands
were
weary
at
length
,
and
so
sometimes
sinking
down
not
so
much
through
his
weaknesse
by
reason
of
age
(
for
fourty
years
after
this
his
naturall
force
was
not
abated
,
Deut.
34.
7.
)
as
by
the
continuall
labour
of
reaching
up
his
hands
so
long
together
,
and
that
too
when
his
spirits
were
happely
spent
much
with
the
vehemency
of
his
spirit
in
praying
to
the
Lord
:
Aaron
and
Hur
perceiving
th●s
,
and
that
withall
the
Amalekites
prevailed
against
the
Israelites
,
when
he
let
down
his
hands
,
they
standing
on
each
side
of
him
stayed
up
his
hands
,
the
one
the
right
hand
,
and
the
other
the
left
.
But
because
we
cannot
well
conceive
but
that
they
would
have
been
all
wearied
if
it
had
been
thus
;
I
conceive
it
more
probable
,
that
Moses
held
up
the
rod
in
one
hand
,
shifting
it
as
occasion
was
from
one
hand
to
another
;
And
so
Aaron
,
and
Hur
in
their
turns
helped
to
bear
up
that
hand
which
was
next
to
them
,
and
had
by
their
turns
a
time
to
rest
and
ease
themselves
.
Vers.
14.
Write
this
for
a
memoriall
in
a
book
,
and
reherse
it
in
the
ears
of
Joshua
,
&c.
]
Who
was
to
succeed
Moses
,
and
therefore
was
to
take
speciall
notice
of
this
decree
of
God
concerning
the
utter
extirpation
of
Amalek
:
whether
this
were
written
in
any
other
book
,
we
cannot
say
;
sufficient
for
us
it
is
that
here
we
find
it
recorded
by
Moses
,
and
that
no
doubt
the
rather
,
because
of
this
expresse
command
which
was
now
here
given
him
.
Vers.
15.
And
Moses
built
an
altar
,
&c.
]
To
wit
,
thereon
to
offer
●acrifices
of
thankfulnesse
,
and
that
it
might
●tand
as
a
memoriall
in
future
times
of
this
first
victory
which
God
had
given
his
people
against
their
enemies
the
Amalekites
:
and
therefore
also
he
called
the
altar
,
Jehovah
Nissi
,
that
is
the
Lord
my
banner
,
that
it
might
be
a
memoriall
to
posterity
that
in
that
place
the
Jehovah
had
as
with
a
banner
displayed
gone
forth
and
fought
against
the
enemies
of
his
people
,
and
had
there
as
it
were
proclaimed
that
he
would
have
perpetuall
warre
with
that
Nation
from
one
generation
to
another
.
Vers.
16.
For
he
said
,
Because
the
Lord
hath
sworn
that
he
will
have
warre
with
Amalek
,
&c.
]
Some
reade
this
place
thus
,
Because
the
hand
of
Amalek
is
against
the
throne
of
the
Lord
,
therefore
the
Lord
will
have
warre
with
Amalek
,
&c.
and
then
the
words
intimate
the
reason
why
the
Lord
had
determined
that
he
would
have
warre
with
Amalek
from
generation
to
generation
,
to
wit
,
because
Amalek
had
lifted
up
his
hand
against
the
throne
of
the
Lord
,
in
that
he
had
fought
against
them
that
were
his
peculiar
people
,
whose
Sovereigne
Lord
he
had
undertaken
to
be
.
But
if
we
reade
the
words
,
as
they
are
in
our
Translation
,
Because
the
Lord
hath
sworn
that
he
will
have
warre
,
&c.
whereas
in
the
Hebrew
it
is
word
for
word
thus
,
the
hand
upon
the
throne
of
the
Lord
,
then
we
must
know
that
the
hand
upon
the
throne
,
intimates
the
form
of
Gods
swearing
,
to
wit
,
that
laying
his
hand
upon
his
throne
,
as
swearing
by
his
Majesty
and
Regal
power
,
and
as
he
was
the
great
King
of
the
whole
world
,
he
had
sworn
that
he
would
have
warre
for
ever
with
Amalek
.
And
this
Moses
alledgeth
as
the
reason
why
he
called
this
altar
,
Jehovah
Nissi
.
CHAP.
XVIII
.
Vers.
1.
WHen
Jethro
the
priest
of
Midian
,
&c.
]
See
Exod.
2.
16
,
18.
also
the
3.
1.
Vers.
2.
Then
Jethro
Moses
father
in
law
took
Zipporah
Moses
wife
,
after
he
had
sent
her
back
.
]
See
Exod.
4.
20.
Vers.
5.
And
Jethro
,
Moses
father
in
law
,
came
with
his
sonnes
and
his
wife
,
&c.
]
These
words
make
known
the
coming
of
Jethro
to
Moses
with
his
daughter
the
wife
of
Moses
,
and
her
two
sonnes
;
and
particularly
where
Moses
was
when
they
came
to
him
,
to
wit
,
that
he
was
encamped
at
the
mount
of
God
,
that
is
at
Horeb
(
which
why
it
is
called
the
mount
of
God
,
is
noted
before
upon
Exod.
3.
1.
)
Evident
therefore
it
is
that
though
the
removing
of
the
Israelites
from
Rephidim
(
where
they
vanquished
the
Amalekites
)
to
the
desert
of
Sinai
,
where
this
mount
of
God
was
,
be
not
mentioned
till
the
beginning
of
the
following
chapter
,
yet
thither
they
were
removed
before
Jethro
came
to
them
.
Vers.
6.
And
he
said
unto
Moses
,
I
thy
father
in
law
Jethro
am
come
unto
thee
,
&c.
]
That
is
,
Jethro
sent
this
message
to
Moses
;
and
therefore
it
is
said
in
the
next
verse
,
that
hereupon
Moses
went
out
to
meet
him
.
Considering
that
the
armies
of
the
Israelites
were
still
watchfull
doubtlesse
of
enemies
that
might
set
upon
them
,
and
the
rather
because
the
Amalekites
had
so
lately
assaulted
them
,
no
wonder
it
is
though
Jethro
did
,
before
he
came
upon
them
with
his
train
,
first
send
to
inform
Moses
of
his
coming
,
that
they
might
know
who
they
were
,
and
why
they
were
come
.
But
besides
it
was
requisite
in
point
of
civility
,
that
Jethro
should
before-hand
send
Moses
word
of
his
coming
,
that
he
might
do
what
to
him
seemed
good
for
the
receiving
of
them
.
Vers.
11.
I
know
that
the
Lord
is
greater
then
all
Gods
;
for
in
the
thing
wherein
they
dealt
proudly
he
was
above
them
.
]
That
is
,
in
redeeming
the
Israelites
out
of
their
cruell
bondage
,
concerning
which
Pharaoh
and
his
Egyptians
carryed
themselves
with
such
pride
and
insolencie
,
as
if
they
thought
it
impossible
that
God
should
deliver
them
out
of
their
hands
,
and
resolved
that
they
would
in
despight
of
God
hold
them
still
in
Egypt
.
And
indeed
if
Moses
had
now
told
Jethro
,
as
it
is
likely
he
did
,
how
arrogantly
Pharaoh
at
first
disdained
the
message
which
Moses
delivered
to
him
from
the
Lord
,
saying
,
Who
is
the
Lord
that
I
should
obey
his
voice
to
let
Israel
go
?
I
know
not
the
Lord
,
neither
will
I
let
Israel
go
,
chap.
5.
2.
and
thereupon
laid
heavier
tasks
upon
them
then
he
did
before
;
and
howthe
Magicians
of
Egypt
strove
with
Moses
,
&
sought
to
work
the
same
miracles
that
Moses
,
but
were
still
confounded
,
and
forced
at
last
to
acknowledge
the
mighty
power
of
God
;
and
yet
their
Magick
,
and
the
feats
they
wrought
thereby
,
was
the
chief
pride
of
Egypt
,
and
that
wherein
they
most
gloried
;
and
lastly
with
what
a
high
hand
they
pursued
the
Israelites
to
fetch
them
back
when
they
were
come
away
,
assuring
themselves
that
they
should
not
scape
;
chap.
15.
9.
The
enemie
said
,
I
will
pursue
,
I
will
overtake
,
I
will
divide
the
spoyl
,
my
lust
shall
be
satisfied
upon
them
;
no
marvel
though
Jethro
thereupon
now
answered
,
that
in
the
thing
wherein
they
dealt
proudly
,
God
was
above
them
.
Vers.
12.
And
Aaron
came
,
and
all
the
elders
of
Israel
,
to
eat
bread
with
Moses
father
in
law
before
God
.
]
This
clause
,
before
God
,
is
added
,
because
it
was
a
religious
banquet
,
eaten
before
the
Majestie
of
God
,
and
accompanying
their
sacrifices
,
as
was
usuall
.
See
Deut.
12.
5
,
7.
Unto
the
place
which
the
Lord
your
God
shall
chuse
out
of
all
your
tribes
to
put
his
name
there
,
there
ye
shall
eat
before
the
Lord
your
God
,
and
ye
shall
rejoyce
,
&c.
1.
Chron.
29.
21.
And
they
sacrificed
sacrifices
unto
the
Lord
,
&c.
and
did
eat
and
drink
before
the
Lord
on
that
day
with
great
gladnesse
,
&c.
Vers.
15.
Because
the
people
come
unto
me
to
enquire
of
God
.
]
That
is
,
to
enquire
both
concerning
religious
and
civill
affairs
,
wherein
they
are
doubtfull
what
the
will
of
God
is
.
Vers.
16.
And
I
do
make
them
know
the
statutes
of
God
,
and
his
laws
.
]
That
is
,
I
make
known
to
them
what
the
will
of
God
is
,
and
what
he
hath
determined
shall
be
done
:
for
though
they
had
not
yet
the
law
of
God
in
writing
,
as
afterwards
they
had
when
they
came
to
mount
Sinai
;
yet
the
Church
was
never
without
a
law
,
both
concerning
the
duties
of
Gods
worship
,
and
their
conversing
with
one
another
,
wherein
Moses
informed
them
when
they
made
any
question
what
the
will
of
God
was
,
either
by
the
direction
and
instinct
of
Gods
spirit
,
or
by
enquiring
of
God
in
cases
that
were
more
difficult
,
and
there
shewing
what
answer
the
Lord
had
given
him
.
Vers.
17.
And
Moses
father
in
law
said
unto
him
,
The
thing
that
thou
doest
is
not
good
,
&c.
]
Thus
was
the
Lord
pleased
to
teach
his
servant
Moses
humility
,
imploying
one
that
was
a
Midianite
to
advise
him
better
for
the
well
ordering
of
the
civill
government
then
he
himself
could
think
of
.
Vers.
19.
I
will
give
thee
counsell
,
and
God
shall
be
with
thee
.
]
That
is
,
I
make
no
question
but
that
the
blessing
of
God
will
testifie
Gods
approving
this
course
which
I
shall
now
prescribe
thee
.
Be
thou
for
the
people
to
Godward
,
that
thou
mayest
bring
the
causes
unto
God
.
]
That
is
,
matters
of
lesse
moment
,
easie
to
be
decided
,
referre
to
some
inferiour
officers
;
but
in
matters
of
more
importance
,
and
greater
difficulty
,
where
there
is
need
of
one
to
enquire
of
God
,
there
do
thou
still
imploy
thy self
,
that
is
,
both
in
consulting
with
God
,
and
then
in
returning
an
answer
to
the
people
.
Vers.
21.
Rulers
of
thousands
,
and
rulers
of
hundreds
,
rulers
of
fifties
,
and
rulers
of
tennes
.
]
That
is
,
of
so
many
families
:
The
meaning
is
,
that
there
should
be
a
ruler
or
judge
appointed
over
every
tenne
families
in
each
tribe
;
and
so
another
over
every
fifty
families
,
&c.
and
so
by
this
means
a
goodly
order
was
to
be
established
amongst
them
,
to
wit
,
that
every
tribune
appointed
to
be
judge
over
a
thousand
families
had
under
him
ten
centurions
,
that
is
judges
over
hundreds
;
and
every
centurion
had
under
him
two
rulers
over
fifties
;
and
every
ruler
over
fifty
had
under
him
five
which
were
set
over
ten
families
.
Vers.
23.
Then
thou
shalt
be
able
to
endure
,
and
all
this
people
shall
also
go
to
their
place
in
peace
.
]
That
is
,
whereas
formerly
,
when
Moses
did
all
alone
,
they
oft
returned
their
controversies
being
undecided
,
or
else
were
constrained
to
attend
a
long
time
;
now
they
should
be
soon
dispatched
,
and
so
go
to
their
place
,
that
is
,
their
severall
dwellings
or
tents
,
in
peace
,
that
is
,
their
controversies
ended
,
and
their
minds
quieted
,
&c.
Vers.
25.
And
Moses
chose
able
men
out
of
all
Israel
,
&c.
]
To
wit
,
by
the
peoples
consent
,
who
brought
fit
men
unto
him
.
Deut.
1.
13
▪
14.
Take
ye
wise
men
,
and
understanding
,
and
known
among
your
tribes
,
and
I
will
make
them
rulers
over
you
.
And
ye
answered
me
and
said
,
The
thing
which
thou
hast
spoken
is
good
for
us
to
do
.
Vers.
27.
And
Moses
let
his
father
in
law
depart
,
&c.
]
Though
this
be
here
added
to
conclude
the
story
,
yet
it
doth
not
follow
that
he
went
presently
away
:
But
of
this
see
more
,
Numb
.
10.
29.
CHAP.
XIX
.
Vers.
1.
IN
the
third
moneth
,
when
the
children
of
Israel
were
gone
forth
out
of
the
land
of
Egypt
,
the
same
day
came
they
into
the
wildernesse
of
Sinai
.
]
That
is
,
the
very
day
of
the
newmoon
,
which
was
the
first
day
of
every
moneth
among
the
Hebrews
;
so
that
they
came
into
the
wildernesse
of
Sinai
,
about
five
and
fourty
or
six
and
fourty
dayes
after
they
came
out
of
Egypt
:
for
they
came
out
of
Egypt
on
the
fifteenth
day
of
the
first
moneth
;
from
whence
if
w●
count
fourteen
dayes
remaining
of
the
first
moneth
(
for
their
moneths
were
according
to
the
course
of
the
moon
)
and
the
whole
nine
and
twenty
dayes
of
the
second
moneth
,
the
first
day
of
the
third
moneth
when
they
came
before
mount
Sinai
,
was
the
foure
and
fourtieth
day
after
they
came
out
of
Egypt
;
six
dayes
after
which
the
Law
was
given
,
wh●reon
afterward
was
kept
the
feast
of
Pentecost
,
that
was
fifty
dayes
after
the
Passeover
.
Vers.
4.
And
I
bare
you
on
eagles
wings
,
&c.
]
This
is
meant
of
the
whole
course
of
Gods
providence
over
them
,
from
their
deliverance
out
of
Egypt
unto
this
time
,
and
implyes
how
speedily
,
safely
,
and
with
what
tender
affections
and
care
he
had
brought
them
thither
,
carrying
them
over
all
difficulties
out
of
the
reach
of
danger
,
in
a
manner
,
as
if
they
had
been
carryed
through
the
aire
.
Vers.
6.
And
ye
shall
be
unto
me
a
kingdome
of
priests
,
and
an
holy
nation
.
]
That
is
,
a
nation
whom
God
hath
by
a
speciall
priviledge
separated
from
others
,
and
consecrated
to
himself
.
Vers.
9.
Lo
,
I
come
unto
thee
in
a
thick
cloud
.
]
That
is
,
I
will
now
out
of
hand
meet
with
thee
upon
the
mount
Sinai
,
in
a
thick
cloud
:
for
this
is
not
meant
of
that
cloud
which
went
before
the
Israelites
,
to
shew
them
their
way
in
their
travails
through
the
wildernesse
,
and
out
of
which
God
did
usually
speak
to
Moses
when
it
rested
upon
the
Tabernacle
;
but
of
that
cloud
mentioned
afterward
,
vers.
16.
wherein
God
spake
●o
Moses
upon
the
mount
;
And
it
came
to
passe
on
the
third
day
in
the
morning
,
that
there
were
thunders
,
and
lightnings
,
and
a
thick
cl●ud
upon
the
mount
.
Vers.
10.
Let
them
wash
their
clothes
.
]
Hereby
was
signified
how
carefull
Gods
people
should
be
to
clense
themselves
from
all
filthinesse
of
the
flesh
and
spirit
,
especially
when
they
come
into
Gods
presence
.
Vers.
11.
And
be
ready
against
the
third
day
,
&c.
]
Which
was
fifty
dayes
after
the
passeover
,
at
which
time
the
feast
was
afterward
kept
,
usually
called
Pentecost
,
the
day
whereon
the
fiery
law
was
given
,
and
the
day
whereon
the
fiery
tongues
were
afterwards
given
for
preaching
the
Gospel
.
This
therefore
was
not
the
third
day
of
the
moneth
(
for
then
it
could
not
have
been
the
fiftieth
day
after
the
passeover
that
the
Law
was
given
;
and
some
dayes
after
their
coming
to
Sina●
on
the
first
day
of
the
moneth
,
vers.
1.
had
been
spent
in
that
which
hath
been
hitherto
related
concerning
Moses
his
going
betwixt
God
and
the
people
)
but
the
third
day
after
God
gave
Moses
this
charge
concerning
his
preparing
and
sanctifying
the
people
.
Vers.
12.
And
thou
shalt
set
bounds
unto
the
people
round
about
,
&c.
]
This
was
commanded
,
first
,
to
strike
their
hearts
with
the
greater
reverence
of
God
;
secondly
,
to
bridle
the
curiosity
of
man
in
searching
into
Gods
secrets
,
and
to
teach
them
to
be
content
with
the
bounds
which
he
hath
set
them
;
thirdly
,
to
provide
for
their
weaknesse
,
who
would
else
have
been
slain
with
the
glory
of
his
presenc●
.
See
chap.
20.
19.
Let
not
God
speak
with
us
lest
we
dye
.
Vers.
13.
There
shall
not
a
hand
touch
it
,
but
he
shall
surely
be
stoned
,
or
shot
through
,
whether
it
be
beast
or
man
,
&c.
]
Or
touch
him
,
that
is
,
the
man
or
beast
that
shall
touch
the
mountain
:
for
that
concerning
the
beast
was
enjoyned
,
to
teach
men
the
more
carefully
to
avoid
it
:
And
the
reason
of
this
command
was
,
first
,
lest
apprehending
the
offenders
they
transgresse
themselves
in
touching
the
mountain
,
whence
those
two
sorts
of
death
were
appointed
,
of
stoning
,
if
they
were
near
hand
,
of
striking
them
through
with
darts
,
if
further
off
;
secondly
,
to
teach
them
how
execrable
the
offender
should
be
unto
them
:
as
a
thing
that
would
defile
them
,
they
must
not
touch
it
,
but
stone
it
,
or
strike
it
through
.
When
the
trumpet
soundeth
long
,
they
shall
come
up
to
the
mount
.
]
By
the
ministry
of
Angels
there
was
a
trumpet
sounded
:
when
this
trumpet
sounded
long
,
that
is
,
with
a
long
protracted
sound
(
as
trumpeters
use
to
do
when
they
are
about
to
make
an
end
)
then
they
were
appointed
to
come
up
to
the
mount
,
that
is
,
to
the
bottome
of
the
mount
,
so
farre
as
their
limits
and
marks
extended
,
but
not
beyond
.
See
ver.
16
,
17.
It
came
to
passe
on
the
third
day
in
the
morning
,
that
there
were
thunders
,
&c.
and
the
voice
of
the
trumpet
exceeding
loud
,
so
that
all
the
people
that
was
in
the
camp
trembled
.
And
Moses
brought
forth
the
people
out
of
the
camp
to
meet
with
God
,
and
they
stood
at
the
nether
part
of
the
mount
.
Vers.
15.
Be
ready
against
the
third
day
,
Come
not
at
your
wives
.
]
Implying
that
they
were
to
lay
by
all
worldly
cares
and
carnall
affections
,
that
they
might
be
wholly
intent
to
the
hearing
of
the
Law
.
See
1.
Cor.
7.
5.
Defraud
you
not
one
the
other
,
except
it
be
with
consent
for
a
time
,
that
ye
may
give
your selves
to
fasting
and
prayer
.
Vers.
16.
There
were
thunders
,
and
lightnings
,
and
a
thick
cloud
upon
the
mount
,
&c.
]
Yea
,
together
with
thunder
and
lightnings
,
the
earthquake
,
and
sound
of
the
trumpet
,
there
fell
also
great
showers
of
rain
,
as
David
hath
expressed
it
,
Psal.
68.
8.
The
earth
shook
,
the
heavens
also
dropped
at
the
presence
of
God
.
Now
all
this
terrour
was
to
signifie
and
set
forth
the
nature
of
the
Law
,
whose
work
it
is
to
shew
the
judgement
prepared
for
sinners
,
and
so
to
terrifie
and
amaze
.
Vers.
19.
And
when
the
voyce
of
the
trumpet
sounded
long
,
and
waxed
lowder
and
lowder
,
Moses
spake
,
and
God
answered
him
by
a
voyce
.
]
That
is
,
they
talked
together
.
What
it
was
that
Moses
said
,
it
is
a
weaknesse
to
enquire
,
since
it
is
not
expressed
:
We
are
onely
hereby
taught
how
that
promise
was
accomplished
,
ver.
9.
that
the
people
should
heare
the
Lord
speaking
to
Moses
in
a
distinct
and
audible
voyce
:
yet
withall
probable
it
is
that
now
that
was
done
whereof
the
Apostle
speaks
,
Hebr.
12.
21.
So
terrible
was
the
sight
,
that
Moses
said
,
I
exceedingly
fear
and
quake
,
and
that
the
Lord
hereupon
cheared
him
up
,
and
spake
comfortably
to
him
.
Vers.
22.
And
let
the
priests
also
which
come
near
unto
the
Lord
sanctifie
themselves
,
&c.
]
By
the
Priests
here
doubtlesse
were
meant
the
first-born
of
every
family
,
to
whom
the
prerogative
of
the
priesthood
belonged
,
and
who
hitherto
were
imployed
in
offering
sacrifices
,
till
by
Gods
appointment
the
priesthood
was
afterwards
settled
in
the
tribe
of
Levi.
Now
the
charge
that
is
here
given
Moses
particularly
concerning
them
,
is
not
meant
of
that
which
before
was
enjoyed
all
the
people
,
ver.
10.
that
they
might
be
prepared
in
a
holy
manner
to
present
themselves
before
the
Lord
,
which
doubtlesse
the
priests
did
then
observe
no
lesse
then
the
rest
of
the
people
;
but
of
a
peculiar
watching
over
themselves
,
to
keep
themselves
clean
from
all
pollutions
,
and
particularly
from
being
defiled
with
sinne
by
touching
the
mount
,
which
happely
they
might
have
been
the
bolder
to
do
in
regard
of
their
priesthood
,
if
there
had
not
been
a
speciall
charge
given
to
them
.
Vers.
23.
And
Moses
said
unto
the
Lord
,
The
people
cannot
come
up
to
mount
Sinai
,
&c.
]
Thus
Moses
replyed
,
not
by
way
of
contradicting
what
God
had
said
,
and
to
make
known
that
this
charge
which
God
now
gave
him
was
needlesse
;
but
by
way
of
further
enquiry
concerning
Gods
will
:
for
hearing
that
charge
again
repeated
,
Moses
began
to
bethink
himself
whether
he
had
not
omitted
something
of
that
which
was
before
given
him
in
charge
,
&
so
in
an
humble
manner
professeth
how
carefully
,
to
his
best
knowledge
,
he
had
done
what
God
had
commanded
for
the
restraining
of
the
people
from
touching
the
mount
,
covertly
intimating
hereby
his
desire
to
be
further
informed
,
if
he
had
hitherto
omitted
any
thing
which
ought
to
have
been
done
.
Vers.
24.
And
the
Lord
said
unto
him
,
Away
,
get
thee
down
,
&c.
]
Notwithstanding
Moses
former
answer
,
the
Lord
again
bids
him
haste
away
down
,
adding
the
reasons
,
to
wit
,
1.
that
he
might
fetch
Aaron
thither
to
him
;
2.
that
he
might
again
renew
his
charge
to
the
people
,
that
they
should
not
come
near
the
mount
,
and
especially
to
the
priests
,
lest
they
should
presume
too
farre
in
regard
of
their
priviledge
.
CHAP.
XX.
Vers.
1.
ANd
God
spake
all
these
words
,
saying
,
&c
,
]
Namely
after
Moses
was
gone
down
to
the
people
,
and
had
the
second
time
,
as
God
commanded
,
given
them
straight
charge
not
to
passe
the
bounds
that
were
set
them
,
lest
they
provoked
the
Lord
to
break
forth
upon
them
to
slay
them
.
Vers.
18.
And
all
the
people
saw
the
thundrings
,
&c.
]
This
word
is
generally
used
for
seeing
,
hearing
,
or
perceiving
:
Thus
that
which
is
said
,
Gen.
42.
1.
When
Jacob
saw
that
there
was
corn
in
Egypt
,
&c.
is
expressed
Act.
7.
12.
But
when
Jacob
heard
that
there
was
corn
,
&c.
Vers.
20.
Fear
not
:
for
God
is
come
to
prove
you
.
]
God
is
not
said
to
prove
men
,
by
any
thing
he
doth
,
because
thereby
he
comes
to
find
out
that
concerning
those
men
which
he
knew
not
before
;
but
because
thereby
he
doth
that
which
those
do
that
prove
men
,
that
is
,
he
discovers
that
either
to
the
men
themselves
whom
he
proves
,
or
to
others
,
which
was
not
manifest
before
:
And
so
Moses
here
tells
the
Israelites
that
the
Lord
had
spoken
to
them
with
so
much
terrour
to
prove
them
,
that
is
,
to
discover
how
weak
they
were
and
unable
to
endure
Gods
glorious
majestie
,
and
much
lesse
his
wrath
and
indignation
;
and
also
to
make
it
manifest
whether
the
apprehension
of
this
majesty
of
God
would
make
them
fear
to
offend
him
or
no.
Vers.
21.
And
the
people
stood
afarre
off
▪
and
Moses
drew
near
unto
the
thick
darknesse
where
God
was
.
]
That
is
,
the
people
stood
aloof
from
the
mount
,
as
Moses
had
enjoyned
▪
but
Moses
went
up
into
the
mount
,
to
wit
,
together
with
Aaron
▪
for
so
God
had
before
commanded
,
chap.
19.
24.
Thou
shalt
come
up
,
thou
and
Aaron
with
thee
.
Yea
and
after
this
,
because
the
people
were
so
terrified
at
the
manner
of
the
giving
of
the
Law
,
when
the
Elders
had
desired
of
Moses
that
he
would
recieve
from
God
his
statutes
and
judgements
,
that
they
then
afterwards
might
recieve
them
from
him
,
the
Lord
consented
hereto
,
and
so
the
people
were
sent
away
to
their
tents
,
and
Moses
went
up
to
the
top
of
the
mount
,
Deut.
5.
30
,
31.
Go
(
saith
the
Lord
to
Moses
)
say
to
them
,
Get
you
into
your
tents
again
,
but
a●
for
thee
,
stand
thou
here
by
me
,
&c.
Vers.
22.
Say
unto
the
children
of
Israel
,
Ye
have
seen
that
I
have
talked
with
you
from
heaven
.
]
This
is
premised
as
a
reason
of
the
following
precept
;
because
ye
onely
heard
me
speak
out
of
heaven
,
ye
saw
no
image
,
therefore
ye
shall
make
no
image
:
Now
it
is
said
here
that
God
spake
unto
them
from
heaven
,
though
he
spake
to
them
from
the
midst
of
the
fire
on
the
top
of
Mount
Sinai
,
either
because
it
was
the
voyce
of
God
,
who
dwelleth
in
the
heavens
;
or
because
the
aire
is
also
usually
called
the
heaven
,
as
Gen.
1.
20.
and
fowl
that
may
fly
above
the
earth
in
the
open
firmament
of
heaven
.
Vers.
24.
An
altar
of
earth
shalt
thou
make
unto
me
,
&c.
]
This
is
meant
of
such
altars
as
they
should
be
appointed
to
rear
as
they
were
upon
the
way
,
untill
they
came
to
the
place
which
the
Lord
should
choose
to
settle
his
worship
there
;
and
happely
of
altars
reared
afterwards
upon
extraordinary
occasions
:
And
these
they
must
make
either
of
earth
or
of
rough
stone
,
as
ver.
25.
both
that
the
worthlessenesse
of
the
matter
and
form
might
shew
that
God
would
not
have
them
places
of
his
worship
for
perpetuity
;
and
likewise
that
they
might
be
types
of
Christs
humane
nature
(
for
Christ
is
our
altar
,
Hebr.
13.
10.
We
have
an
al●ar
,
whereof
they
have
no
right
to
eat
,
which
serve
the
tabernacle
)
and
of
the
mean
and
contemptible
condition
wherein
Christ
lived
upon
the
earth
,
of
which
the
Prophet
speaks
Isa.
53.
2.
He
hath
no
form
nor
comlinesse
;
and
when
we
shall
see
him
,
there
is
no
beauty
that
we
should
desire
him
.
See
the
note
also
upon
Exod.
27.
1.
In
all
places
where
I
record
my
name
,
I
will
come
unto
thee
,
and
I
will
blesse
thee
.
]
Together
with
that
foregoing
precept
for
the
service
of
God
,
he
addes
a
promise
of
his
presence
,
his
gracious
acceptance
of
their
sacrifices
and
service
,
as
also
his
blessing
that
should
attend
them
thereupon
;
onely
this
is
limited
to
the
places
that
he
should
choose
to
put
his
name
there
,
as
he
speaks
elsewhere
:
Deut.
12.
5.
But
unto
the
place
which
the
Lord
your
God
shall
choose
out
of
all
your
tribes
to
put
his
name
there
,
even
unto
his
habitation
shall
ye
seek
,
&c.
And
the
reason
of
adding
this
here
seems
to
be
,
1.
to
restrain
them
from
rearing
altars
wherever
themselves
pleased
,
they
must
do
it
onely
in
places
which
he
should
choose
to
record
his
name
there
;
and
2.
to
restrain
them
from
having
any
superstitio●s
conceits
in
time
to
come
of
these
places
where
altars
had
been
raised
for
the
worship
of
God
:
for
,
saith
the
Lord
,
into
whatever
places
you
come
,
if
I
there
appoint
you
to
build
an
altar
,
I
will
accept
of
your
service
,
and
will
blesse
you
in
one
place
as
well
as
in
another
.
And
for
this
very
cause
it
was
(
as
I
before
observed
)
that
the
Lord
commanded
such
slightnesse
in
making
their
altars
,
to
prevent
superstition
,
that
the
people
might
see
they
were
not
intended
for
succeeding
times
.
Vers.
25.
Thou
shalt
not
build
it
of
hewen
stone
.
]
See
the
notes
upon
the
foregoing
verses
.
If
thou
lift
up
thy
tool
upon
it
,
thou
hast
polluted
it
.
]
Namely
by
transgressing
the
commandment
of
God
.
Thus
that
which
in
mans
judgement
,
and
art
,
should
polish
it
,
Gods
Law
maketh
to
be
a
pollution
:
so
is
it
with
humane
wisdome
in
preaching
the
Gospel
,
1.
Cor.
2.
4.
And
my
preaching
was
not
with
enticeing
words
of
mans
wisdome
,
but
in
demonstration
of
the
spirit
,
and
of
power
.
Vers.
26.
Neither
shalt
thou
go
up
by
steps
unto
mine
altar
,
&c.
]
This
was
also
so
given
in
charge
concerning
altars
to
be
raised
upon
extraordinary
occasions
,
and
which
were
not
to
continue
for
constant
use
:
for
it
is
evident
by
the
height
of
Solomons
altar
,
which
was
ten
cubits
high
,
2.
Chron.
4.
1.
that
the
Priests
went
up
offer
sacrifices
thereon
,
though
doubtlesse
they
were
not
such
steps
as
are
in
ladders
,
whereon
whilest
they
went
up
there
might
be
danger
of
discovering
their
nakednesse
to
those
that
were
beneath
them
;
and
though
the
altar
which
Moses
made
for
the
Tabernacle
was
but
three
cubits
high
,
yet
it
is
said
that
the
sacrificers
did
ascend
up
to
it
,
and
descend
down
from
it
,
Lev.
9.
22.
Aaron
came
down
from
offering
of
the
sinne-offering
,
and
therefore
there
was
some
kind
of
ascending
to
this
altar
also
.
Either
therefore
it
is
meant
of
altars
suddenly
to
be
raised
of
earth
or
unpolished
stones
upon
extraordinary
occasions
,
or
else
the
steps
forbidden
are
not
all
kind
of
stairs
,
but
such
as
are
on
ladders
,
whereon
there
might
be
danger
of
discovering
the
Priests
nakednesse
,
which
God
would
have
prevented
,
1.
for
comelinesse
,
and
honesty
sake
;
and
2.
lest
any
uncomely
thing
in
the
Priests
should
impair
the
honour
of
those
sacred
rites
.
CHAP.
XXI
.
Vers.
1.
NOw
these
are
the
judgements
which
thou
shalt
set
before
them
.
]
That
is
,
the
judiciall
laws
.
Vers.
2.
If
thou
buy
an
Hebrew-servant
,
&c.
]
Divers
wayes
the
Hebrews
came
to
be
sold
for
servants
to
their
brethren
:
for
1.
sometimes
being
condemned
for
theft
,
they
were
sold
by
the
judges
,
that
so
satisfaction
might
be
made
to
the
owner
for
the
goods
they
had
stollen
,
if
otherwise
they
were
not
able
to
make
satisfaction
,
chap.
22.
3.
If
he
have
nothing
,
he
shall
be
sold
for
his
theft
;
2.
by
reason
of
poverty
they
might
sell
their
children
for
servants
,
as
is
●vident
in
the
12.
verse
of
this
chapter
;
or
themselves
,
Lev.
25.
39.
And
if
thy
brother
that
dwelleth
by
thee
be
waxen
poore
,
and
be
sold
unto
thee
,
&c.
3.
in
case
of
debt
which
they
were
not
able
to
pay
,
they
and
their
children
might
be
sold
as
servants
,
for
satisfaction
of
the
debt
;
whence
is
that
complaint
of
the
poore
widow
,
2.
King
.
4.
1.
The
creditour
is
come
to
take
unto
him
my
two
sonnes
to
be
bondmen
;
and
that
in
the
parable
,
Mat.
18.
25.
For
as
much
as
he
had
not
to
pay
,
his
Lord
commanded
him
to
be
sold
,
and
his
wife
,
and
children
,
and
all
that
he
had
,
and
payment
to
be
made
.
Now
in
all
these
cases
,
here
is
a
law
given
concerning
the
time
of
their
service
,
namely
that
they
should
serve
those
that
had
bought
them
onely
six
years
,
and
that
in
the
seventh
year
they
should
set
them
free
.
Elsewhere
it
is
evident
,
that
if
the
year
of
Jubile
fell
within
the
compasse
of
those
six
years
,
their
servants
were
then
also
to
be
set
free
,
though
it
were
but
a
year
after
they
had
bought
them
,
Lev.
25.
40
,
41.
but
otherwise
,
they
were
to
serve
them
six
years
,
as
here
is
expressed
.
Many
learned
Expositours
,
indeed
the
most
,
conceive
that
the
seventh
year
,
wherein
the
Hebrew
servants
were
to
be
set
free
,
was
the
Sabbaticall
year
,
or
the
year
of
release
,
which
was
every
seventh
year
,
at
which
time
they
were
to
set
free
their
servants
,
how
lately
soever
they
had
bought
them
:
And
if
we
thus
understand
this
place
,
then
the
meaning
of
these
words
is
this
,
If
thou
buy
an
Hebrew
servant
,
six
years
he
shall
serve
,
that
is
,
six
years
is
the
utmost
he
shall
at
any
time
serve
thee
,
and
in
the
seventh
he
shall
go
out
free
for
nothing
,
that
is
,
when
the
seventh
year
,
the
Sabbaticall
year
,
comes
,
then
however
he
shall
go
out
free
for
nothing
.
But
1.
because
where
the
Scripture
speaks
of
this
Sabbaticall
year
,
or
year
of
release
,
as
in
the
25.
chapter
of
Leviticus
,
and
in
the
fifteenth
chapter
of
Deuteronomie
,
we
find
no
expresse
Law
given
for
the
setting
free
of
servants
;
and
2.
because
according
to
this
exposition
of
this
Law
their
servants
could
never
serve
them
six
years
,
unlesse
they
were
sold
to
be
servants
immediately
after
the
end
of
the
Sabbaticall
year
,
and
it
seems
manifest
that
this
clause
,
six
years
he
shall
serve
,
is
more
generall
then
so
,
therefore
I
rather
think
that
the
setting
free
servants
before
they
had
served
six
years
was
the
peculiar
priviledge
of
the
year
of
Jubile
,
which
was
every
fiftieth
year
;
and
that
the
seventh
year
in
this
Law
intended
,
when
they
were
to
be
set
free
,
was
alwayes
counted
from
the
year
when
they
were
first
sold
to
be
servants
.
Now
the
reason
why
the
Lord
would
not
have
the
Israelites
serve
any
longer
,
is
expressed
elsewhere
,
Lev.
25.
55.
to
wit
,
because
they
were
Gods
servants
,
and
so
the
Lord
would
teach
them
to
put
a
difference
betwixt
his
people
,
and
others
that
were
not
his
people
.
And
though
there
is
mention
made
here
onely
of
servants
bought
with
money
,
yet
if
they
became
any
other
way
servants
to
their
brethren
,
as
by
being
taken
in
the
warre
,
when
there
came
to
be
any
civill
warre
amongst
them
,
it
is
probable
that
by
the
rule
of
Analogy
this
law
was
extended
even
to
them
also
.
Vers.
3.
If
he
were
married
,
then
his
wife
shall
go
out
with
him
.
]
And
so
also
by
the
rules
of
Analogy
we
may
gather
,
that
if
he
brought
children
with
him
,
those
children
should
also
go
out
with
him
.
Vers.
4.
If
his
Master
have
given
him
a
wife
,
&c.
]
Here
is
an
exception
added
to
the
former
law
,
concerning
the
setting
free
of
the
wife
together
with
the
husband
,
to
wit
,
that
if
his
Master
have
given
him
a
wife
,
in
the
time
of
his
service
(
namely
one
of
his
maidservants
,
either
an
Hebrew
woman
,
or
stranger
,
both
the
manservant
and
maidservant
consenting
thereto
)
and
she
have
born
him
sonnes
or
daughters
,
in
this
case
the
man
was
to
be
set
free
alone
by
himself
,
and
his
wife
and
children
were
to
continue
still
servants
to
his
Master
.
Nor
yet
can
we
hence
inferre
,
That
God
approved
any
mans
forsaking
his
wife
:
for
doubtlesse
that
Law
stood
firm
which
God
had
established
from
the
beginning
,
that
a
man
must
leave
all
and
cleave
to
his
wife
,
Gen.
2.
24.
and
that
the
bond
of
marriage
should
be
kept
alwayes
inviolable
,
What
God
hath
joyned
together
let
no
man
put
asunder
.
But
for
the
resolving
of
this
doubt
,
we
must
consider
,
first
,
that
in
some
cases
this
might
be
onely
a
parting
with
mutuall
consent
for
a
time
,
because
if
his
wife
were
a
daughter
of
Israel
,
bought
with
money
,
she
also
was
to
be
set
free
at
the
end
of
her
six
years
service
,
if
the
year
of
Jubile
did
not
happen
before
(
Deut.
15.
12.
If
thy
brother
,
an
Hebrew
man
,
or
an
Hebrew
woman
,
be
sold
unto
thee
,
and
serve
thee
six
years
,
then
in
the
seventh
year
thou
shalt
let
them
go
free
from
thee
)
and
then
might
she
return
unto
her
husband
:
Secondly
,
that
no
man
was
by
this
law
forced
to
leave
his
wife
;
by
continuing
in
his
former
service
,
he
might
still
enjoy
her
:
onely
God
takes
order
that
when
himself
is
set
free
,
he
must
not
think
under
that
pretence
to
deprive
his
Master
of
her
that
was
his
lawfull
servant
,
but
should
rather
endure
the
inlarging
of
his
own
bondage
,
that
he
might
enjoy
her
.
Thirdly
,
that
this
liberty
given
to
a
servant
set
free
to
go
away
,
and
leave
his
wife
behind
him
,
was
not
an
approbation
of
his
forsaking
the
wife
he
had
taken
:
at
the
most
,
it
was
but
a
part
or
branch
of
that
scope
wherein
this
people
were
left
to
themselves
,
for
the
hardnesse
of
their
hearts
,
as
Christ
saith
in
another
case
,
Matth.
19.
8.
and
fourthly
,
That
if
the
wife
,
given
him
in
the
time
of
his
service
,
was
a
stranger
of
another
nation
,
and
happely
of
another
religion
,
these
marriages
were
never
pleasing
to
God
;
and
it
was
his
fault
that
he
would
yield
to
marry
such
a
one
.
Vers.
6.
Then
his
Master
shall
bring
him
to
the
judges
,
he
shall
also
bring
him
to
the
doore
,
&c.
]
To
wit
,
that
his
Master
might
prove
it
fairly
and
openly
,
that
it
was
his
servants
free
and
voluntary
act
to
continue
with
him
.
His
Master
shall
bore
his
eare
through
with
an
aul
,
and
he
shall
serve
him
for
ever
.
]
That
is
,
all
his
life
time
,
to
wit
,
unlesse
the
yeare
of
Jubile
fall
in
the
mean
time
:
for
then
indeed
all
Hebrew
servants
were
absolutely
set
free
together
with
their
children
,
Levit.
25.
40
,
41.
Now
for
the
boring
of
his
eare
to
the
doore
,
or
to
the
doore-post
of
his
Masters
house
,
it
was
happely
partly
to
shadow
forth
how
blame-worthy
they
are
that
preferre
not
the
liberty
of
the
Gospel
before
the
bondage
of
the
law
;
but
doubtlesse
the
main
reason
was
,
that
his
bored
eare
might
be
an
evidence
concerning
such
a
servant
,
that
he
had
voluntarily
disclaimed
the
priviledge
that
God
had
granted
him
of
being
set
free
at
the
end
of
six
years
service
:
it
was
not
so
much
a
punishment
inflicted
,
as
a
mark
set
upon
him
to
witnesse
his
consent
to
perpetuall
service
,
and
the
misery
thereof
.
And
indeed
a
fit
signe
it
was
to
signifie
this
.
The
eare
is
the
embleme
of
obedience
;
because
they
that
are
obedient
,
are
willingly
ready
to
hearken
to
the
commands
of
their
superiours
,
that
so
they
may
do
what
is
enjoyned
.
The
boring
therefore
of
his
eare
was
to
signifie
that
he
was
now
tyed
to
his
Masters
house
,
and
that
as
a
servant
he
would
be
ready
alwayes
to
hearken
to
his
voice
in
all
he
should
give
him
in
charge
:
whence
is
that
phrase
concerning
the
obedience
of
Christ
,
Psal.
40.
6.
Sacrifice
and
offering
thou
didst
not
desire
:
mine
eares
hast
thou
opened
,
or
,
bored
through
,
as
the
word
in
the
originall
signifies
.
Vers.
7.
If
a
man
sell
his
daughter
to
be
a
maidservant
,
she
shall
not
go
out
as
the
menservants
do
.
]
That
is
,
she
shall
not
alwayes
be
tyed
to
six
years
service
as
the
menservants
are
,
as
is
made
evident
by
some
particular
exceptions
which
are
added
in
the
following
verses
:
This
course
of
parents
selling
their
children
is
by
many
reckoned
amongst
those
things
which
God
did
not
approve
but
tolerate
in
this
people
,
because
of
the
hardnesse
of
their
hearts
.
However
Lord
did
here
provide
that
in
case
parents
,
constrained
perhaps
by
extreme
necessity
,
should
sell
their
children
,
if
it
were
a
daughter
which
they
sold
,
she
should
not
go
out
as
the
menservants
do
:
and
the
meaning
,
I
say
,
is
onely
this
,
that
the
Law
concerning
the
setting
free
of
such
a
maidservant
should
not
be
in
all
respects
alike
with
that
of
menservants
,
as
namely
because
though
ordinarily
maidservants
were
to
be
set
free
also
at
six
years
end
,
Deut.
15.
12
,
&c.
yet
sometimes
they
were
to
be
freed
before
their
six
years
service
was
ended
(
which
menservants
never
were
)
as
appears
by
those
cases
propounded
in
the
following
verses
.
Vers.
8.
If
she
please
not
her
Master
,
who
hath
betrothed
her
to
himself
,
&c.
]
That
is
,
if
her
Master
after
he
hath
bought
he●
betroth
her
to
himself
,
and
afterwards
dislike
her
,
and
so
repenting
of
what
he
hath
done
will
not
take
her
to
be
his
wife
(
which
was
likewise
one
of
those
things
which
God
did
tolerate
in
this
people
,
but
not
approve
)
he
must
let
her
be
redeemed
,
that
is
,
he
must
not
think
to
keep
her
still
to
be
a
servant
,
or
sell
her
to
be
a
servant
to
others
;
at
least
he
must
procure
her
to
be
redeemed
,
either
by
her self
,
or
by
her
kindred
,
or
by
some
other
that
would
take
her
to
be
his
wife
.
In
which
case
doubtlesse
order
was
taken
by
the
Judges
,
that
it
should
be
done
at
a
very
reasonable
price
:
for
though
the
next
clause
may
seem
to
imply
,
that
he
was
onely
restrained
from
selling
her
to
one
that
was
not
an
Israelite
,
To
sell
her
unto
a
strange
nation
he
shall
have
no
power
;
yet
since
they
might
not
do
that
to
any
Israelite
servant
whatsoever
,
therefore
by
a
strange
nation
here
is
meant
(
as
Calvin
takes
it
)
any
of
another
family
,
though
an
Hebrew
;
or
else
his
selling
her
to
a
strange
nation
is
onely
expressely
forbidden
,
because
the
Hebrews
would
not
buy
her
,
knowing
it
to
be
contrary
to
Gods
law
.
And
indeed
the
like
favour
is
granted
to
a
servant
whom
her
Master
had
marryed
,
though
she
were
not
an
Israelite
:
for
concerning
such
a
one
the
law
was
,
Deut.
21.
14.
that
her
Master
should
let
her
go
whither
she
would
,
but
should
not
sell
her
and
make
merchandise
of
her
,
because
he
had
humbled
her
.
Vers.
9.
And
if
he
have
betrothed
her
unto
his
sonne
,
he
shall
deal
with
her
after
the
manner
of
daughters
.
]
That
is
,
both
in
the
matter
of
dowry
,
and
in
all
other
things
he
shall
deal
with
her
as
if
she
had
been
a
freewoman
.
Vers.
10.
If
he
take
him
another
wife
,
her
food
,
her
rayment
,
and
her
duty
of
marriage
shall
he
not
diminish
.
]
Now
another
case
is
propounded
,
What
shall
be
done
,
if
a
man
having
betrothed
his
servant
to
himself
,
or
to
his
sonne
(
for
both
may
be
here
understood
)
do
not
in
dislike
cast
her
off
,
but
take
him
another
wife
?
This
we
must
not
think
God
approves
of
,
onely
he
tolerates
it
for
the
hardnesse
of
their
hearts
;
but
in
this
case
he
provides
that
the
true
wife
be
not
wronged
,
Her
food
,
her
raiment
,
and
her
duty
of
marriage
shall
he
not
diminish
,
which
last
clause
may
be
meant
of
dowry
,
and
all
other
things
due
by
marriage
covenant
;
but
doubtlesse
that
which
St
Paul
calls
due
benevolence
,
1.
Cor.
7.
3.
is
included
,
and
indeed
principally
(
if
not
onely
)
intended
.
Vers.
13.
If
a
man
lie
not
in
wait
,
but
God
deliver
him
into
his
hand
;
then
I
will
appoint
thee
a
place
whither
he
shall
fly
.
]
To
wit
,
the
altar
,
whilest
they
were
in
the
desert
;
in
Canaan
,
both
the
altar
and
the
cities
of
refuge
also
.
Vers.
16.
And
he
that
stealeth
a
man
and
selleth
him
,
or
if
he
be
found
in
his
hand
,
&c.
]
This
law
is
again
repeated
by
Moses
,
though
in
tearms
somewhat
different
,
Deut.
24.
7.
If
a
man
be
found
stealing
any
of
his
brethren
the
children
of
Israel
,
and
maketh
merchandise
of
him
,
or
selleth
him
,
then
that
thief
shall
d●e
;
so
that
by
comparing
them
together
we
may
see
,
first
,
That
though
this
place
speaks
generally
of
stealing
a
man
,
yet
it
is
meant
onely
of
stealing
those
that
were
their
brethren
of
Israel
:
There
was
doubtlesse
some
punishment
inflicted
on
those
that
stole
servants
that
were
strangers
of
another
nation
,
to
wit
,
according
to
the
punishment
of
other
thefts
(
for
their
servants
were
their
money
)
but
it
was
onely
the
stealing
of
Israelites
,
whether
men
or
women
,
that
was
punished
with
death
:
secondly
,
That
whereas
it
is
said
here
,
He
that
stealeth
a
man
and
selleth
him
,
or
if
he
be
found
in
his
hand
,
he
shall
surely
be
put
to
death
,
the
meaning
is
not
,
that
though
the
manstealer
had
not
yet
sold
his
brother
whom
he
had
stollen
,
but
had
him
still
in
his
own
possession
,
he
should
notwithstanding
be
put
to
death
,
no
lesse
then
if
he
had
sold
him
(
for
the
law
in
Deuteronomi●
doth
plainly
enough
intimate
that
the
man-stealer
was
onely
to
be
put
to
death
,
in
case
that
he
had
sold
,
and
made
merchandise
of
his
brother
whom
he
had
stollen
;
and
indeed
when
the
party
stollen
might
be
restored
,
and
had
not
yet
endured
the
misery
of
being
sold
for
a
slave
,
it
is
not
probable
that
the
thief
was
in
this
case
to
be
put
to
death
)
but
the
meaning
is
this
,
that
though
it
could
not
be
proved
against
the
manstealer
that
he
had
sold
him
,
yet
if
it
could
be
proved
that
he
had
been
in
his
●and
,
it
should
be
taken
for
granted
that
he
had
sold
him
,
and
he
should
be
put
to
death
:
and
thirdly
,
That
the
reason
why
this
theft
alone
was
punished
with
death
amongst
the
Isra●lites
,
we
may
well
conceive
to
have
been
this
,
to
wit
,
because
it
was
such
a
debasing
of
man
,
made
after
Gods
image
,
and
much
more
of
Gods
people
redeemed
from
bondage
by
his
outstretched
arm
,
to
be
sold
as
beasts
;
and
because
the
miseries
which
such
poore
wretches
endured
in
bondage
were
indeed
worse
then
death
,
especially
when
they
were
sold
to
heathens
(
of
which
this
law
was
meant
;
for
they
could
not
hope
to
conceal
their
theft
if
they
sold
them
in
the
land
of
Israel
)
where
no
mercy
could
be
expected
,
and
where
besides
their
souls
were
exposed
to
manifest
peril
.
By
all
which
we
may
likewise
gather
what
a
grievous
sinne
it
is
to
bring
men
into
the
worse
bondage
of
sinne
and
Satan
,
or
of
subjecting
the
conscience
of
Gods
people
to
be
in
thraldome
to
men
,
of
which
the
Apostle
speaks
,
1.
Cor.
7.
23.
Ye
are
bought
with
a
price
,
be
not
ye
the
servants
of
men
.
Vers.
17.
And
he
that
curseth
his
father
or
his
mother
shall
surely
be
put
to
death
.
]
By
cursing
here
is
not
meant
onely
expresse
imprecations
,
when
a
child
should
wish
any
mischief
might
befall
his
father
or
mother
,
nor
yet
any
unreverent
and
undutifull
language
,
but
all
kind
of
malitious
reviling
speeches
,
whether
by
way
of
imprecation
or
otherwise
,
as
manifestly
argued
a
contempt
of
their
parents
:
and
therefore
we
see
that
Solomon
saith
,
with
respect
doubtlesse
to
this
law
,
The
eye
that
mocketh
at
his
father
,
and
despiseth
to
obey
his
mother
,
the
ravents
of
the
valley
shall
pick
it
out
,
&c.
Prov.
30.
17.
and
Christ
having
joyned
this
law
with
the
fifth
Commandment
,
Matth.
15.
4.
God
commanded
saying
,
Honour
thy
father
and
thy
mother
;
and
he
that
curseth
father
or
mother
let
him
die
the
death
,
he
applyeth
it
to
the
condemning
of
that
Tradition
of
the
Pharises
,
who
allowed
men
to
withhold
necessary
sustenance
from
their
parents
,
so
that
what
they
withheld
from
them
they
gave
to
the
Temple
,
and
concludes
that
hereby
they
made
the
commandment
of
God
of
none
effect
by
their
Tradition
:
whence
it
is
manifest
that
by
the
judgement
of
Christ
they
transgresse
this
law
,
and
deserve
death
before
God
,
that
shall
either
revile
their
parents
,
or
under
the
pretence
of
any
religious
vow
shall
whithhold
from
them
that
relief
which
by
the
law
and
light
of
nature
they
are
bound
to
afford
them
.
Vers.
18.
If
men
strive
together
,
and
one
smite
another
with
a
stone
,
&c.
]
That
is
,
by
throwing
any
thing
at
him
,
or
by
the
stroke
of
any
thing
held
in
his
hand
.
Vers.
19.
If
he
rise
again
,
and
walk
abroad
upon
his
staff
,
then
shall
he
that
smote
him
be
quit
,
&c.
]
That
is
,
if
he
recover
so
farre
as
to
go
forth
though
weakly
,
he
that
struck
him
shall
not
be
put
to
death
,
though
he
die
afterward
.
Vers.
20.
If
a
man
smite
his
servant
or
his
maid
with
a
rod
,
&c.
]
Some
Expositours
understand
this
law
thus
,
that
if
a
man
,
with
any
thing
fit
to
give
correction
with
,
do
correct
or
beat
his
manservant
or
maidservant
,
yet
if
he
do
it
so
immoderately
that
the
servant
dies
under
his
hands
,
he
shall
be
punished
,
to
wit
,
as
a
man-slayer
,
with
death
:
for
the
word
in
the
originall
signif●eth
,
he
shall
be
avenged
,
and
the
vengeance
to
be
in●licted
by
the
civill
magistrate
was
the
putting
them
to
death
that
had
wilfully
been
the
death
of
others
.
Now
this
law
was
concerning
servants
that
were
not
Israelites
:
for
it
is
meant
of
servants
that
were
absolutely
their
Maste●s
money
,
as
is
expressed
in
the
following
verse
,
which
the
Hebrew
servants
were
not
,
but
were
onely
bought
for
a
time
;
and
for
Hebrew
servants
there
is
another
law
given
,
Levit.
25.
●9
.
If
thy
brother
that
dwelleth
by
thee
be
waxen
poore
and
be
sold
unto
thee
,
thou
shalt
not
compell
him
to
serve
as
a
bondservant
,
&c.
But
now
others
again
hold
that
the
Israelites
were
not
to
be
put
to
death
for
this
correcting
their
servants
here
spoken
of
,
to
wit
,
when
their
servants
dyed
under
their
hands
.
And
indeed
it
may
well
be
questioned
why
it
should
not
be
said
here
as
in
other
laws
of
that
nature
,
he
shall
surely
die
,
but
onely
,
he
shall
be
surely
punished
,
if
it
were
not
purposely
done
because
in
this
case
the
guilty
party
was
to
be
left
to
the
wisdome
of
the
Judges
to
be
punished
as
they
should
see
cause
.
Vers.
21.
If
he
continue
a
day
or
two
,
he
shall
not
be
punished
;
for
he
is
his
money
.
]
That
is
,
it
may
be
thought
he
intended
not
to
bring
that
losse
upon
himself
,
by
killing
him
whom
he
had
purchased
with
his
money
:
and
since
it
may
well
be
judged
that
he
did
not
do
it
willingly
,
even
the
losse
of
his
servant
,
bought
with
his
money
,
shall
be
deemed
sufficient
punishment
.
Vers.
22.
If
men
strive
,
and
hurt
a
woman
with
child
,
so
that
her
fruit
depart
from
her
,
and
yet
no
mischief
follow
,
&c.
]
That
is
,
if
a
woman
with
child
come
in
to
help
her
husband
,
or
friend
,
when
men
are
fighting
together
,
or
to
part
them
,
or
upon
any
other
occasion
be
nigh
them
,
and
so
do
casually
receive
some
hurt
,
and
by
that
means
miscarry
,
yet
so
as
that
no
mischief
follow
thereupon
,
that
is
,
neither
the
woman
nor
child
die
,
or
be
maimed
,
in
this
case
the
party
that
was
the
cause
of
the
womans
miscarrying
shall
pay
such
a
penalty
as
the
womans
husband
will
lay
upon
him
;
onely
it
is
in
the
next
clause
provided
that
the
womans
husband
shall
not
be
his
own
judge
,
but
shall
onely
require
to
have
such
or
such
a
penalty
imposed
upon
him
,
which
shall
there
be
accordingly
awarded
him
by
the
judge
,
and
he
shall
pay
as
the
judges
determine
;
whereby
also
is
implyed
,
that
the
judges
had
power
to
moderate
the
penalty
,
if
the
womans
husband
demanded
that
which
was
unre●sonable
.
Vers.
23.
And
if
any
mischief
follow
,
then
thou
shalt
give
life
for
life
.
]
Whether
of
the
mother
,
or
child
having
shape
and
life
,
as
appears
by
that
which
follows
.
Vers.
24.
Eye
for
eye
,
tooth
for
tooth
,
hand
for
hand
,
foot
for
foot
.
]
This
was
the
law
amongst
the
Hebrews
,
which
we
call
the
law
of
Retaliation
,
whereby
the
Magistrate
was
authorised
to
punish
man
that
had
done
voluntarily
any
hurt
to
their
neighbours
,
according
to
the
hurt
which
they
had
done
them
:
And
it
was
doubtlesse
most
equall
▪
as
those
times
were
,
and
frequently
practised
amongst
them
;
yet
withall
very
probable
it
is
that
it
was
in
the
Judges
power
in
some
cases
to
allow
a
change
or
commutation
of
this
penalty
,
and
in
stead
of
this
to
award
a
pecuniary
mulct
or
fine
of
money
:
first
,
Because
in
some
cases
the
law
of
retaliation
could
not
be
equall
;
as
for
example
,
If
a
man
that
had
but
one
eye
should
put
out
one
of
his
neighbours
eyes
,
the
putting
out
of
this
mans
onely
eye
in
l●ew
thereof
would
not
be
perfectly
equall
;
or
if
the
man
that
had
cut
off
his
neighbours
arm
were
of
such
a
weak
constitution
,
that
it
was
altogether
unlikely
that
he
should
escape
death
if
his
arm
should
be
cut
off
too
,
by
way
of
punishing
that
harm
he
had
done
his
neighbour
:
s●condly
,
Because
that
law
,
Numb
.
35.
31.
Ye
shall
take
no
satisfaction
for
the
life
of
a
murderer
which
is
guilty
of
death
,
may
seem
to
imply
that
except
onely
in
that
case
of
life
and
death
they
were
allowed
to
take
satisfaction
in
stead
of
corporall
punishments
:
thirdly
,
Because
it
is
evident
in
the
thirtieth
verse
of
this
chapter
,
that
when
a
mans
ox
had
killed
a
man
after
warning
had
been
given
to
the
owner
to
keep
him
in
,
though
the
owner
was
by
the
law
to
be
stoned
,
yet
the
Judges
were
allowed
in
some
cases
not
to
adjudge
him
to
be
stoned
,
but
in
stead
thereof
to
impose
a
summe
of
money
:
whence
by
the
rule
of
analogy
we
may
conceive
,
that
in
this
case
of
taking
eye
for
eye
,
and
tooth
for
tooth
,
&c.
the
Judges
had
likewise
the
same
liberty
.
In
Matth.
5.
39.
our
Saviour
having
repeated
this
law
,
addeth
,
But
I
say
unto
you
that
ye
resist
not
evil
;
whereby
he
never
intended
to
abolish
this
law
,
but
onely
to
clear
it
from
the
false
exposition
of
the
Jews
,
who
thence
took
unto
themselves
liberty
for
private
revenge
,
which
Christ
condemnes
,
and
rather
enjoyns
his
discipiles
to
bear
patiently
any
wrong
done
them
then
to
be
Judges
and
revengers
in
their
own
cause
.
Vers.
26.
He
shall
let
him
go
free
for
his
eyes
sake
.
]
And
so
also
for
the
losse
of
any
other
member
,
the
chiefest
the
eye
,
and
the
meanest
the
tooth
,
being
onely
expressed
.
Vers.
28.
If
an
ox
gore
a
man
or
a
woman
that
they
die
,
then
the
ox
shall
be
surely
stoned
,
&c.
]
One
kind
of
beast
(
most
usuall
amongst
the
Hebrews
)
is
here
put
for
all
.
Vers.
31.
Whether
he
have
gored
a
sonne
,
or
have
gored
a
daughter
,
&c.
]
The
same
punishment
that
was
allotted
in
the
former
verses
,
for
the
punishment
of
him
whose
ox
had
killed
any
man
or
woman
of
grown
years
,
is
here
also
allotted
,
though
it
be
onely
a
mans
child
,
whether
sonne
or
daughter
,
that
is
killed
by
such
an
ox
.
Vers.
32.
If
an
ox
shall
push
a
manservant
or
a
maidservant
,
he
shall
give
unto
their
Master
thirty
shek●ls
.
]
The
price
at
which
Christ
was
valued
,
who
became
a
servant
for
our
sakes
,
is
here
appointed
to
be
paid
in
liew
of
a
servant
killed
.
Vers.
33.
And
if
a
man
shall
open
a
pit
,
&c.
]
Some
conceive
,
that
this
must
onely
▪
be
meant
of
pits
mad●
in
open
and
publick
wayes
,
not
of
those
which
men
digged
in
their
own
private
grounds
.
And
whereas
there
is
no
punishment
appointed
in
case
a
child
or
any
man
or
woman
in
the
dark
should
fall
into
such
a
pit
,
it
is
probable
that
this
was
left
to
the
judges
to
be
determined
proportionably
to
that
which
is
determined
in
this
and
the
former
law
,
vers.
28.
29
,
30.
CHAP.
XXII
.
Vers.
1.
IF
a
man
shall
steal
an
ox
,
or
a
sheep
,
and
kill
it
,
or
sell
it
,
&c.
]
For
the
understanding
of
this
law
,
we
must
know
first
,
that
what
is
here
said
concerning
the
stealing
of
ox
or
sheep
,
must
also
by
the
rule
of
proportion
be
understood
concerning
any
other
cattel
,
the
ox
and
sheep
being
onely
mentioned
,
because
they
were
the
chief
,
and
therefore
vers.
4.
the
asse
is
also
mentioned
;
secondly
,
that
upon
the
thief
that
stole
cattel
a
greater
fine
was
set
,
then
upon
him
that
stole
other
things
:
for
those
that
stole
other
things
were
onely
allotted
to
pay
double
.
vers.
7.
but
those
that
stole
cattel
were
to
restore
fourefold
,
or
fivefold
;
and
the
reason
was
,
because
mens
cattel
being
left
abroad
were
most
in
danger
;
and
therefore
such
theft
was
to
be
restrained
with
the
greater
severity
;
thirdly
,
that
the
reason
why
fourefold
or
fivefold
restitution
was
enjoyned
in
case
the
cattel
stollen
were
killed
,
or
fold
,
whereas
if
they
were
found
in
the
hands
of
him
that
stole
them
,
he
was
onely
to
restore
double
,
vers.
4.
was
,
because
in
him
that
had
the
cattel
still
with
him
there
might
seem
to
be
some
remorse
,
or
simplicity
,
but
in
him
that
killed
or
sold
it
there
seemed
to
be
more
cunning
and
boldnesse
;
and
besides
,
the
owner
was
put
to
the
greater
charge
or
trouble
in
finding
it
out
,
and
therefore
his
penalty
was
the
greater
;
and
fourthly
,
that
the
thief
was
to
restore
five
oxen
for
an
ox
,
and
but
foure
sheep
for
a
sheep
,
because
the
losse
of
an
ox
was
the
greater
losse
,
and
besides
the
owner
lost
the
labour
of
his
ox
,
and
therefore
was
this
theft
to
be
restrained
with
somewhat
the
greater
severity
.
Vers.
4.
He
shall
restore
double
.
]
That
is
,
in
case
he
hath
not
made
away
the
ox
or
sheep
,
&c.
he
shall
restore
that
which
was
stollen
,
and
another
as
good
,
or
the
full
value
of
it
.
And
indeed
double
restitution
was
the
ordinary
penalty
of
theft
,
unlesse
in
the
case
before
mentioned
,
when
they
stole
cattel
,
and
afterwards
killed
or
sold
them
:
for
so
it
is
expressely
said
concerning
those
that
stole
other
things
,
in
the
seventh
verse
of
this
chapter
,
If
the
thief
be
found
,
let
him
pay
double
.
And
though
it
be
said
Prov.
6.
30
,
31.
Men
do
not
despise
a
thief
if
he
steal
to
satisfie
his
soul
when
he
is
hungry
;
But
if
he
be
found
,
he
shall
restore
sevenfold
;
yet
I
do
not
thence
conclude
,
that
in
the
dayes
of
Solomon
theft
was
more
severely
punished
then
God
by
his
law
had
appointed
,
but
rather
conceive
that
by
those
words
,
he
shall
restore
sevenfold
,
is
onely
meant
that
he
should
abundantly
satisfie
him
,
as
the
phrase
is
elsewhere
used
,
not
for
a
set
quantity
,
but
for
the
abundant
doing
of
any
thing
,
as
Psal.
79.
12.
Render
unto
our
neighbours
sevenfold
into
their
bosome
their
reproch
wherewith
they
have
reproched
thee
,
O
Lord
.
Vers.
5.
If
a
man
shall
cause
a
field
or
a
vineyard
to
be
eaten
,
and
shall
put
in
his
beast
,
&c.
]
Under
this
particular
expressed
,
all
kind
of
hurting
another
mans
ground
is
here
forbidden
,
as
with
trampling
of
cattel
,
&c.
yet
it
is
not
punished
as
theft
,
because
it
might
be
do●e
unwillingly
.
Vers.
7.
If
a
man
shall
deliver
unto
his
neighbour
money
,
or
stuff
,
and
it
be
stollen
,
&c.
]
To
wit
,
of
trust
,
and
for
no
reward
but
of
friendship
.
Vers.
8.
If
the
thief
be
not
found
,
then
the
Master
of
the
house
shall
be
brought
unto
the
Judges
,
&c.
]
To
wit
,
to
have
it
cleared
either
by
witnesses
,
or
the
oath
of
the
party
,
as
ver.
11.
(
whose
oath
it
was
fit
should
be
taken
,
since
the
owner
had
trusted
him
with
his
goods
)
whether
the
goods
left
with
him
were
indeed
,
as
he
pretended
,
stollen
from
him
,
or
whether
he
had
himself
made
them
away
.
Vers.
9.
For
all
manner
of
trespasse
,
whether
it
be
for
ox
,
for
asse
,
for
sheep
,
for
raiment
,
&c.
]
This
is
a
generall
law
inserted
concerning
the
power
of
the
magistrate
in
deciding
controversies
of
this
kind
,
that
so
it
might
not
be
repeated
in
every
severall
law
:
As
he
had
before
ordered
concerning
dead
things
,
as
money
or
stuff
committed
to
the
trust
of
any
man
,
if
any
difference
did
grow
betwixt
the
owner
and
the
party
entrusted
,
the
magistrate
must
decide
it
;
so
here
he
shews
that
in
the
same
manner
in
other
trespasses
,
as
if
cattel
were
committed
to
a
friends
trust
,
and
were
lost
,
or
if
any
thing
lost
by
the
owner
were
denyed
by
the
party
that
found
it
,
or
in
any
other
trespasse
,
the
magistrate
must
still
award
how
it
shall
be
:
So
that
this
Law
doth
not
as
the
former
and
following
Laws
shew
how
the
Judge
should
determine
,
in
what
cases
he
should
condemne
men
to
pay
double
,
and
in
what
cases
he
should
absolve
them
;
but
onely
takes
order
that
the
Judge
should
determine
such
differences
,
and
as
he
did
absolve
or
condemne
any
man
to
pay
double
,
so
it
should
be
,
he
shall
pay
double
unto
his
neighbour
,
that
is
,
the
party
accused
,
if
found
guilty
;
and
happely
the
party
falsely
accusing
,
by
virtue
of
that
Law
,
Deut.
19.
16
,
19.
If
a
false
witnesse
rise
up
against
any
man
,
to
testifie
against
him
that
which
is
wrong
;
Then
shall
ye
do
unto
him
,
as
he
had
thought
to
have
done
unto
his
brother
.
Vers.
10.
If
a
man
deliver
unto
his
neighbour
an
asse
,
or
an
ox
,
or
a
sheep
,
or
any
beast
to
keep
,
and
it
die
,
&c.
]
As
before
concerning
dead
goods
,
so
here
concerning
cattel
committed
to
the
keeping
of
a
friend
,
the
Law
appoints
how
the
judges
must
determine
,
to
wit
,
that
in
case
such
cattel
die
,
or
be
hurt
,
or
by
force
driven
,
not
stollen
away
,
no
man
seeing
it
,
but
the
keepers
;
because
those
losses
are
not
to
be
prevented
by
the
keepers
care
,
therefore
the
owner
most
bear
them
.
Vers.
12.
And
if
it
be
stollen
from
him
,
he
shall
make
restitution
unto
the
owner
thereof
.
]
Dead
goods
stollen
from
the
keeper
were
not
to
be
made
good
to
the
owner
,
ver.
8.
yet
cattel
must
be
restored
:
the
reason
is
,
first
,
because
there
might
be
some
neglect
in
keeping
cattel
abroad
,
which
cannot
be
so
likely
of
things
laid
up
in
a
mans
dwelling
house
:
secondly
,
it
is
most
likely
they
were
paid
for
keeping
cattel
(
because
it
required
watching
and
charge
)
and
then
it
was
just
they
should
make
it
good
,
through
whose
neglect
it
was
stollen
away
.
Whence
is
that
of
Jacob
,
Gen.
31.
39.
Of
my
hand
didst
thou
require
it
,
whether
stollen
by
day
,
or
stollen
by
night
.
Vers.
14.
And
if
a
man
borrow
ought
of
his
neighbour
and
it
be
hurt
or
die
,
&c.
]
The
Law
here
concerning
things
borrowed
that
are
lost
or
hurt
whilest
they
were
with
the
borrower
is
this
,
That
if
the
owner
were
by
when
the
thing
borrowed
did
miscarry
the
borrower
should
not
make
it
good
,
because
the
owners
presence
made
it
manifest
that
the
mischief
could
not
be
prevented
;
But
if
the
owner
were
not
by
,
then
the
borrower
was
to
make
it
good
.
Nor
was
the
severity
of
this
branch
of
the
Law
unequall
.
For
however
it
might
miscarry
without
any
neglect
of
the
borrower
though
the
owner
was
not
by
,
yet
it
was
fit
that
such
a
penalty
should
by
Law
be
imposed
to
prevent
all
fraudulent
dealing
in
the
borrower
,
and
to
make
him
the
more
circumspectly
carefull
of
the
thing
he
borrows
;
and
so
likewise
by
this
means
men
had
the
more
encouragement
to
lend
freely
.
Vers.
15.
If
it
be
an
hired
thing
it
came
for
his
hire
.
]
That
is
,
if
it
were
not
borrowed
gratis
,
but
hired
,
then
though
it
miscarry
and
the
owner
be
not
by
,
he
that
hired
it
shall
not
make
it
good
.
Vers.
16.
If
a
man
entice
a
maid
that
is
not
betrothed
,
and
lie
with
her
,
&c.
]
If
a
maid
were
betrothed
,
it
was
death
to
lie
with
her
,
Deut.
22.
23
,
24.
If
a
damsel
that
is
a
virgin
be
betrothed
unto
an
husband
,
and
a
man
find
her
in
the
city
,
and
lie
with
her
;
ye
shall
stone
them
with
stones
that
they
die
:
but
this
Law
is
concerning
the
defiling
of
a
maid
that
is
not
betrothed
,
in
which
case
it
is
here
provided
that
if
a
man
entice
a
maid
,
either
by
promise
of
marriage
,
or
otherwise
,
and
lie
with
her
,
he
was
to
endow
her
,
and
marry
her
;
and
in
case
her
father
refused
to
let
him
marrie
her
,
he
was
then
to
pay
her
a
summe
of
money
,
according
to
the
dowry
of
virgins
,
that
is
,
according
to
her
estate
and
condition
,
as
dowries
used
to
be
given
with
maids
of
like
parentage
and
estate
.
There
is
another
Law
much
like
this
,
Deut.
22.
28
,
29.
to
wit
,
that
if
a
man
did
find
a
damsel
,
a
virgin
not
betrothed
,
and
did
lay
hold
on
her
and
lie
with
her
,
and
they
were
found
,
he
was
then
to
marry
her
,
and
might
never
asterwards
put
her
away
,
and
was
withall
to
pay
unto
the
maids
father
fifty
shekels
of
silver
.
To
shew
the
disference
betwixt
these
two
Laws
,
some
say
that
this
here
is
meant
of
such
as
by
enticing
maids
did
perswade
them
to
consent
and
so
lie
with
them
;
but
that
the
Law
in
Deuteronomie
is
meant
of
such
as
did
defile
maids
without
their
consent
,
&
that
therefore
a
greater
penalty
is
allotted
to
those
there
,
then
to
these
here
that
had
the
consent
of
the
maids
they
defiled
.
But
because
it
is
most
probable
that
violent
rapes
,
where
the
maid
no
way
consented
,
were
alwayes
amongst
this
people
punished
with
death
,
therefore
I
cannot
think
that
that
Law
in
Deuteronomie
is
meant
of
those
that
ravished
maids
:
Rather
the
difference
betwixt
these
Laws
consists
in
this
,
That
in
that
place
of
Deuteronomie
the
Law
speaks
of
defiling
maids
▪
that
being
occasionally
laid
hold
on
,
yielded
presently
to
the
lust
of
him
that
defiled
them
,
not
being
beforehand
allured
and
perswaded
by
degrees
;
and
that
this
speaks
of
such
as
did
entice
maids
with
promise
of
marriage
,
and
so
defiled
them
;
and
in
this
case
the
Law
is
not
so
severe
.
Indeed
here
nor
there
is
there
any
punishment
at
all
appointed
for
the
woman
,
though
her
sinne
was
great
;
and
that
because
besides
that
the
losse
of
her
virginitie
was
a
brand
of
ignominy
to
her
,
and
the
hope
of
marriage
might
chiefly
deceive
her
,
being
under
her
fathers
power
,
and
having
nothing
of
her
own
,
she
could
not
be
chargeable
with
paying
any
mulct
of
money
.
Vers.
18.
Thou
shalt
not
suffer
a
witch
to
live
.
]
The
word
here
used
in
the
originall
is
in
the
feminine
gender
,
a
woman-witch
,
to
intimate
that
women
in
this
case
were
not
to
be
pittied
:
But
elsewhere
the
same
is
decreed
both
concerning
men
and
women
,
and
withall
it
is
expressed
by
what
kind
of
death
they
were
to
die
,
to
wit
,
that
they
were
to
be
stoned
:
Lev.
20.
27.
A
man
or
a
woman
that
hath
a
familiar
spirit
,
or
that
is
a
wizard
,
shall
surely
be
put
to
death
,
they
shall
stone
them
with
stones
.
And
some
adde
that
this
Law
against
witches
is
set
next
after
those
against
fornication
,
because
it
was
usuall
in
those
times
with
men
by
witchcraft
to
winne
the
hearts
of
maids
to
them
.
Vers.
20.
He
that
sacrificeth
unto
any
God
,
save
unto
the
Lord
onely
,
he
shall
be
utterly
destroyed
.
]
Or
,
Anathematized
,
that
is
,
put
to
death
without
mercie
,
destroyed
as
an
execrable
and
cursed
thing
.
Vers.
25.
If
thou
lend
money
to
any
of
my
people
that
is
poore
by
thee
,
thou
shalt
not
be
to
him
as
an
usurer
,
&c.
]
To
such
as
these
we
are
bound
to
lend
,
not
expecting
so
much
as
the
principall
,
if
they
be
not
able
to
pay
,
much
lesse
the
use
:
Luke
6.
34
,
35.
And
if
ye
lend
to
them
of
whom
ye
hope
to
receive
,
what
thank
have
ye
?
&c.
But
love
ye
your
enemies
,
and
do
good
,
and
lend
,
hoping
for
nothing
again
,
&c.
Vers.
26.
If
thou
at
all
take
thy
neighbours
raiment
to
pledge
thou
shalt
deliver
it
unto
him
by
that
the
sunne
goeth
down
.
]
That
is
,
which
he
lieth
in
by
night
,
as
is
evident
in
the
next
verse
,
for
that
is
his
covering
onely
;
yet
under
this
is
comprehended
all
other
garments
and
other
things
whereof
he
hath
present
use
,
as
tools
to
work
with
,
&c.
which
must
be
restored
against
the
time
he
should
need
them
;
and
therefore
also
such
things
as
were
of
continuall
use
,
they
might
not
at
all
take
for
pawns
,
whereof
an
instance
is
given
,
Deut.
24.
6.
No
man
shall
take
the
nether
or
upper
milstone
to
pledge
.
And
indeed
this
which
is
here
enjoyned
,
that
they
should
at
the
going
down
of
the
sunne
deliver
back
their
neighbours
bed-clothes
,
which
they
had
taken
for
a
pledge
,
it
was
all
one
in
effect
as
if
they
had
been
enjoyned
not
to
take
any
such
necessaries
of
them
to
pledge
:
for
doubtlesse
it
is
meant
of
an
absolute
restoring
them
without
any
expectation
of
receiving
them
again
,
there
being
nothing
fonder
then
that
which
some
would
have
to
be
the
meaning
of
these
words
,
that
every
night
the
lender
was
to
restore
them
these
pledges
for
their
use
,
and
then
in
the
morning
to
take
them
back
again
,
which
would
have
been
a
continuall
trouble
to
the
lender
without
any
the
least
advantage
to
him
;
and
if
they
must
absolutely
restore
them
at
sunne-setting
,
it
was
to
no
purpose
to
take
them
at
all
.
But
however
all
this
must
be
understood
of
the
pawns
of
poore
people
,
that
had
not
variety
,
and
so
were
forced
to
pawn
those
things
which
they
could
not
be
well
without
when
the
time
came
that
they
were
to
use
them
;
and
not
of
rich
men
that
had
variety
,
as
is
evident
,
Deut.
24.
12.
If
the
man
be
poore
thou
shalt
not
sleep
with
his
pledge
;
where
also
another
Law
is
given
concerning
pawns
,
ver.
10
,
11.
to
wit
,
that
the
lender
might
not
go
into
his
brothers
house
,
and
take
what
pawn
he
pleased
,
but
must
stand
abroad
,
and
take
that
pledge
which
should
be
brought
out
to
him
.
Vers.
28.
Thou
shalt
not
revile
the
Gods
,
&c.
]
That
is
,
those
that
sit
in
the
place
of
judgement
,
the
judges
,
as
it
is
in
the
margin
of
our
Bibles
;
for
so
it
is
explained
in
the
following
clause
,
nor
curse
the
ruler
of
thy
people
:
for
these
in
the
Scripture
are
called
Gods
,
as
Psal.
82.
I
have
said
,
Ye
are
Gods
,
&c.
to
wit
,
because
they
are
Gods
Vicegerents
upon
earth
,
and
they
have
as
it
were
an
impression
of
Gods
majesty
upon
them
,
in
whose
stead
they
are
,
and
whose
name
they
bear
.
And
hence
I
conceive
it
is
evident
that
S.
Paul
spake
that
ironically
,
Act.
23.
5.
I
wist
not
,
brethren
,
that
he
was
the
high
priest
:
for
it
is
written
,
Thou
shalt
not
speak
evil
of
the
Ruler
of
the
people
:
for
could
we
conceive
that
S.
Paul
knew
not
the
high
priest
,
which
is
altogether
unlikely
,
yet
he
knew
that
he
was
one
of
the
judges
,
for
so
much
his
own
words
discover
,
Sittest
thou
to
judge
me
after
the
Law
,
and
commandest
me
to
be
smitten
contrary
to
the
Law
?
So
that
it
was
no
excuse
for
him
to
say
he
knew
not
that
he
was
the
high
priest
,
because
however
being
one
of
the
judges
it
was
against
this
Law
to
revile
him
:
And
therefore
I
say
,
though
perhaps
those
that
heard
him
speak
those
words
understood
that
he
spake
them
by
way
of
excusing
himself
,
yet
he
spake
them
ironically
,
by
way
of
derision
and
scorn
,
as
disdaining
that
he
should
be
accounted
Gods
high
priest
,
or
should
sit
in
the
seat
of
justice
,
that
would
so
unjustly
command
his
officers
to
smite
him
on
the
mouth
:
which
will
yet
seem
the
more
probable
,
if
we
consider
how
farre
that
Ananias
was
,
of
whom
he
spake
,
from
having
any
true
right
to
that
place
and
power
,
to
which
he
pretended
,
when
Christ
had
abolished
the
Legall
priesthood
.
Vers.
29.
The
first-born
of
thy
sonnes
shalt
thou
give
unto
me
.
]
See
the
notes
upon
Exod.
13.
1
,
2
,
and
13.
Vers.
30.
Seven
dayes
shall
it
be
with
his
damme
,
on
the
eighth
day
thou
shalt
give
it
me
.
]
To
wit
,
because
till
the
eighth
day
it
was
not
fit
for
the
priests
use
,
for
whom
the
first-born
of
their
cattel
were
intended
,
yet
doubtlesse
when
they
saw
cause
they
might
keep
them
a
while
longer
,
so
they
did
not
delay
the
bringing
of
them
,
as
being
unwilling
to
give
them
to
the
Lord
,
nor
were
bound
precisely
to
the
eighth
day
,
onely
they
might
not
bring
them
sooner
:
for
so
we
find
it
was
in
the
like
case
of
bringing
their
sacrifices
,
Lev.
22.
27.
It
shall
be
seven
dayes
under
the
damme
,
and
from
the
eighth
day
and
thenceforth
it
shall
be
accepted
for
an
offering
made
by
fire
unto
the
Lord
.
Vers.
38.
Neither
shall
ye
eat
any
flesh
that
is
torn
of
beasts
in
the
field
,
&c.
]
This
restraint
of
the
Israelites
from
eating
that
which
was
torn
of
beasts
was
,
1.
because
all
flesh
of
beasts
that
was
not
rightly
purified
from
the
bloud
was
unclean
by
the
Law
;
2.
because
the
bodies
of
clean
cattel
became
legally
unclean
by
being
torn
by
wild
beasts
of
prey
which
were
all
unclean
;
and
3.
to
teach
the
Israelites
by
abhorring
the
flesh
of
beasts
thus
killed
,
to
abhorre
all
rapine
and
cruelty
,
as
sinnes
most
odious
in
the
sight
of
God
.
CHAP.
XXIII
.
Vers.
1.
THou
shalt
not
raise
a
false
report
.
]
Some
reade
this
clause
as
it
is
in
the
margin
,
Thou
shall
not
receive
a
false
report
:
The
word
in
the
originall
will
bear
both
interpretations
:
and
indeed
if
it
be
a
sinne
to
raise
,
that
is
,
to
be
the
first
authour
of
a
false
report
;
then
must
it
needs
be
also
a
sinne
to
receive
such
a
report
,
and
so
to
carry
it
and
spread
it
abroad
amongst
others
.
Put
not
thine
hand
with
the
wicked
to
be
an
unrighteous
witnesse
.
]
That
is
,
afford
not
thine
help
and
aid
to
those
that
combine
themselves
together
to
accuse
any
man
falsely
before
a
magistrate
;
for
he
that
lends
a
helping
hand
to
the
furtherance
of
any
such
wickednesse
may
in
that
sense
be
said
to
put
his
hand
to
it
.
Yet
because
it
is
manifest
that
the
Lord
here
speaks
of
helping
by
bearing
false
witnesse
,
it
may
well
be
that
this
phrase
,
put
not
thine
hand
,
may
be
used
here
with
reference
to
that
ancient
rite
of
mens
putting
forth
their
hand
to
lay
it
upon
something
when
they
were
to
take
an
oath
,
as
Abrahams
servant
put
his
hand
upon
his
masters
thigh
,
Gen.
24.
2.
and
as
we
use
to
lay
our
hands
upon
a
Bible
when
we
swear
.
Vers.
2.
Neither
shalt
thou
speak
in
a
cause
to
decline
after
many
to
wrest
judgement
.
]
That
is
,
neither
must
the
judge
respect
the
multitude
of
the
parties
friends
upon
whom
sentence
is
to
passe
;
nor
the
multitude
of
the
judges
that
consent
to
wrong
judgement
;
nor
must
witnesses
,
or
any
other
,
either
for
fear
or
favour
of
the
many
oppose
the
truth
.
Vers.
4.
If
thou
meet
with
thine
enemies
ox
,
or
his
asse
agoing
astray
,
thou
shalt
surely
bring
it
back
to
him
.
]
This
is
also
meant
of
bringing
home
any
other
thing
that
is
lost
.
Deut.
22.
3.
In
like
manner
thou
shalt
do
with
his
asse
,
and
so
shalt
thou
do
with
his
raiment
,
and
with
all
things
of
thy
brothers
which
he
hath
lost
,
&c.
Vers.
5.
If
thou
see
the
asse
of
him
that
hateth
thee
lying
under
his
burden
,
&c.
]
This
is
also
meant
of
relieving
the
cattel
any
way
endangered
.
Vers.
7.
Keep
thee
farre
from
a
false
matter
,
&c.
]
Though
all
lying
be
sinnefull
,
and
may
be
here
implicitely
forbidden
;
yet
I
conceive
that
which
is
here
directly
and
principally
forbidden
,
is
lying
in
or
at
the
seat
of
justice
,
as
is
manifest
by
the
following
clause
,
and
the
innocent
and
righteous
slay
thou
not
;
which
must
needs
be
meant
of
innocent
mens
being
put
to
death
by
means
of
unrighteous
judgement
:
so
that
the
principall
thing
intended
in
this
Law
is
,
that
judges
should
be
marvellous
shy
either
to
admit
of
a
false
testimony
from
others
,
or
to
give
false
judgement
themselves
especially
when
it
is
against
the
life
of
a
man
.
For
I
will
not
justifie
the
wicked
.
]
These
words
imply
two
reasons
,
why
judges
must
take
heed
of
false
judgement
,
and
of
condemning
the
innocent
and
righteous
.
1.
Because
the
judge
is
not
to
do
in
Gods
name
what
the
Lord
will
not
do
;
and
God
will
not
justifie
the
wicked
and
so
condemne
the
righteous
:
2.
Because
the
Lord
will
not
justifie
such
wicked
judges
,
as
condemne
the
righteous
,
when
they
come
before
his
Tribunal
.
Vers.
11.
But
the
seventh
year
thou
shalt
let
it
rest
and
lie
still
.
]
That
is
,
neither
plow
it
,
nor
sow
it
,
nor
gather
those
fruits
which
should
this
year
grow
of
themselves
:
for
so
we
find
this
Law
more
fully
expressed
,
Levit.
25.
20.
And
if
ye
shall
say
,
What
shall
we
eat
the
seventh
year
?
Behold
we
shall
not
sow
,
&c.
Where
their
distrust
of
want
of
food
is
answered
with
a
promise
that
in
the
sixth
year
the
Lord
would
cause
the
earth
to
yield
enough
for
three
years
;
Then
will
I
command
my
blessing
upon
you
in
the
sixth
year
,
and
it
shall
bring
forth
fruit
for
three
years
.
Now
God
appointed
this
Sabbath
year
,
first
to
give
rest
to
the
land
(
and
it
was
a
signe
of
a
very
fruitfull
countrey
if
it
lay
fallow
but
once
in
seven
years
)
secondly
,
to
give
rest
to
the
servants
,
who
had
by
this
much
●ase
every
seventh
year
;
Thirdly
to
provide
for
the
poore
,
who
now
gathered
freely
of
the
fruit
of
every
mans
ground
for
their
present
use
,
and
this
was
given
to
the
Lord
who
gave
them
the
land
;
Fourthly
,
that
they
all
might
have
the
more
liberty
to
exce●cise
themselves
in
holy
things
,
as
the
learning
of
the
Law
,
which
was
this
year
with
more
then
ordinary
solemnity
to
be
read
in
the
audience
of
all
the
people
,
Deut.
31.
10
,
11
,
12.
And
Moses
commanded
them
,
saying
,
At
the
end
of
every
seven
years
thou
shalt
reade
this
Law
before
all
Israel
,
&c.
And
fifthly
,
that
it
might
be
a
memor●all
of
the
creation
and
Gods
rest
on
the
seventh
day
,
and
a
shadow
of
our
rest
in
Christ
,
and
that
the
rest
of
the
land
might
teach
how
exact
God
is
in
requiring
his
Sabbaths
.
That
the
poore
of
thy
people
may
eat
.
]
Namely
such
corn
as
grew
this
year
of
it
own
accord
(
as
it
used
to
do
in
some
good
store
in
those
countreys
)
of
the
grains
scattered
in
the
former
harvest
,
as
also
the
fruit
of
their
vineyards
,
and
oliveyards
,
&c.
and
of
this
the
owners
might
eat
as
well
as
the
poore
,
Levit.
25.
6.
And
the
Sabbath
of
the
land
shall
be
meat
for
you
,
for
thee
and
for
thy
servant
,
&c.
though
they
might
not
gather
and
store
it
up
.
Vers.
12.
Six
dayes
thou
shalt
do
thy
work
,
and
on
the
seventh
day
thou
shalt
rest
,
&c.
]
One
reason
of
repeating
this
Law
here
may
be
well
thought
to
be
this
,
to
let
them
know
that
they
were
not
exempted
from
the
peculiar
sanctifying
of
the
seventh
day
on
this
Sabbath
y●ar
,
but
were
rather
bound
more
religiously
to
keep
it
holy
;
and
also
besides
by
placing
it
amongst
the
judiciall
Laws
,
the
magistrate
was
enjoyned
to
see
that
it
was
kept
.
Vers.
13.
And
make
no
mention
of
the
names
of
other
gods
,
&c.
]
That
is
,
let
them
be
so
abominable
to
you
,
that
you
may
detest
to
make
any
mention
of
them
,
that
it
may
be
irksome
to
you
to
name
them
or
hear
them
named
.
We
must
not
think
that
it
was
to
the
Israelites
or
is
to
us
a
breach
of
this
Law
any
way
or
upon
any
occasion
to
name
the
gods
of
the
heathens
,
for
we
see
they
are
often
named
in
the
Scripture
.
The
meaning
of
this
Law
we
may
gather
from
that
place
of
the
Apostle
,
Eph.
5.
3.
But
fornication
and
all
uncleannesse
or
covetousnesse
let
it
not
be
once
named
amongst
you
.
For
as
the
Apostles
meaning
there
is
onely
that
those
horrid
sinnes
should
be
an
abomination
to
them
;
so
here
the
Lords
meaning
is
onely
that
they
should
abhorre
all
false
gods
so
as
to
d●test
their
very
names
,
and
of
this
detestation
of
Idols
is
that
spoken
,
Hos.
2.
17.
I
will
take
away
the
names
of
Baalim
out
of
her
mouth
,
and
they
shall
no
more
be
remembred
by
their
name
.
Vers.
15.
And
none
shall
appear
before
me
empty
.
]
To
wit
,
at
the
feast
of
unleavened
bread
,
and
so
also
at
neither
of
the
three
feasts
,
whereon
they
were
all
bound
to
appear
before
the
Lord
.
See
Deut.
16.
16
,
17.
Vers.
16.
And
the
feast
of
harvest
.
]
Called
also
the
feast
of
weeks
,
or
,
of
sevens
,
Exod.
34.
22.
And
thou
shalt
observe
the
feast
of
weeks
,
&c.
To
wit
,
because
it
was
seven
weeks
after
the
former
feast
,
upon
the
fiftieth
day
following
,
called
thereupon
Pentecost
;
and
it
was
celebrated
not
onely
in
remembrance
of
the
giving
of
the
Law
,
which
was
given
the
fiftieth
day
after
their
going
out
of
Egypt
,
but
also
by
way
of
thanksgiving
for
their
harvest
:
and
therefore
the
first
bread
or
loaves
of
the
new
fruit
was
then
offered
,
Levit.
23.
16
,
17.
Even
unto
the
morrow
after
the
seventh
Sabbath
shall
ye
number
fifty
dayes
,
&c.
Ye
shall
bring
out
of
your
habitations
two
loaves
,
&c.
as
in
the
end
of
the
Passeover
,
the
first
eares
of
corn
.
And
the
feast
of
in-gathering
,
which
is
in
the
end
of
the
year
,
&c.
]
The
feast
of
in-gathering
,
to
wit
of
all
the
fruits
,
not
onely
corn
which
was
before
inned
,
but
all
other
fruits
,
as
wine
,
and
olives
,
&c.
It
was
also
called
the
feast
of
boothes
,
or
,
of
tabernacles
,
Levit.
23.
24.
The
fifteenth
day
of
this
seventh
moneth
shall
be
a
feast
of
tabernacles
,
&c.
and
the
time
allotted
for
this
feast
is
said
here
to
be
in
the
end
of
the
year
,
because
though
Abib
was
appointed
to
be
the
first
moneth
for
the
computation
of
those
things
that
concerned
religion
,
as
their
holy
fea●ts
,
&c.
yet
the
moneth
Tisri
,
the
seventh
in
this
account
,
was
yet
the
first
moneth
for
their
civill
affairs
;
and
so
the
feast
of
tabernacles
being
kept
in
this
moneth
,
when
one
year
was
ended
and
another
began
,
therefore
it
is
said
to
be
in
the
end
of
the
year
.
Now
this
feast
was
kept
,
first
in
remembrance
of
Gods
favour
to
them
in
the
wildernesse
,
when
they
dwelt
in
boothes
,
Levit.
23.
43.
I
made
the
children
of
Israel
to
dwell
in
boothes
,
when
I
brought
them
out
of
Egypt
,
&c.
And
secondly
,
to
shew
their
thankfulnesse
for
the
fruits
which
in
this
moneth
they
reaped
,
Deut.
16.
13
,
14.
Thou
shalt
observe
the
feast
of
tabernacles
seven
dayes
after
thou
hast
gathered
in
thy
corn
,
and
thy
wine
:
And
thou
shalt
rejoyce
in
thy
feast
,
&c.
And
thirdly
,
to
figure
out
Christs
coming
into
the
world
at
this
time
of
the
year
,
to
dwell
in
the
tabernacle
of
our
flesh
,
John
1.
14.
And
the
Word
was
made
flesh
,
and
dwelt
among
us
,
&c.
and
their
being
strangers
and
travellers
here
in
this
world
.
Vers.
17.
Three
times
in
the
year
all
thy
males
shall
appear
before
the
Lord
thy
God
.
]
That
is
,
at
the
three
great
feasts
before
mentioned
,
the
feast
of
unleavened
bread
,
the
feast
of
harvest
or
Pentecost
,
and
the
feast
of
in-gathering
,
called
also
the
feast
of
tabernacles
;
then
all
the
males
were
enjoyned
to
appear
before
the
Lord
,
and
that
in
the
place
which
he
should
choose
,
Deut.
16.
16.
namely
,
all
that
were
able
:
for
those
that
were
sick
,
infants
and
aged
men
,
were
doubtlesse
excused
.
And
though
onely
the
males
were
by
this
law
tyed
to
this
service
,
because
women
had
many
occasions
to
keep
them
at
home
;
yet
even
the
women
might
if
they
pleased
go
up
unto
these
feasts
,
and
often
doubtlesse
did
:
for
so
it
is
sa●d
of
Hannah
,
the
mother
of
Samuel
,
1.
Sam.
2.
19.
She
came
up
with
her
husband
to
offer
the
yearly
sacrifice
;
and
of
the
virgin
Mary
,
Luke
2.
41.
Now
his
parents
went
to
Jerusalem
every
year
at
the
feast
of
the
Passeover
.
As
for
the
place
where
they
met
together
,
it
was
doubtlesse
first
the
tabernacle
,
and
afterward
the
temple
;
because
there
God
dwelt
,
as
it
were
,
amongst
his
people
;
and
therefore
there
it
is
said
they
should
appear
before
the
Lord
.
And
though
it
may
seem
somewhat
questionable
where
they
met
to
keep
these
feasts
,
all
the
time
the
ark
was
in
one
place
and
the
tabernacle
in
another
(
as
it
was
for
many
years
after
the
ark
was
taken
and
carried
away
by
the
Philistines
)
yet
upon
good
consideration
I
think
we
may
well
conclude
that
they
were
kept
where
the
tabernacle
was
,
because
there
was
the
altar
of
burnt-offerings
,
and
the
offering
of
sacrifices
was
a
main
part
of
the
holy
service
of
these
feasts
.
Vers.
18.
Thou
shalt
not
offer
the
bloud
of
thy
sacrifice
with
leavened
bread
,
&c.
]
Because
the
very
same
words
almost
are
repeated
Exod.
34.
25.
onely
there
the
Passeover
is
expressely
mentioned
,
Thou
shalt
not
offer
the
bloud
of
my
sacrifice
with
leaven
,
neither
shall
the
sacrifice
of
the
feast
of
the
Passeover
be
left
unto
the
morning
;
therefore
the
most
and
best
Expositours
do
understand
this
place
particularly
of
the
Paschall
Lambe
,
to
wit
,
that
they
might
not
eat
any
leavened
bread
with
the
Passeover
,
and
that
they
might
not
leave
any
part
of
the
Paschall
Lambe
untill
the
morning
;
the
fat
being
here
by
a
Synecdoche
put
for
all
,
and
specially
mentioned
,
because
this
in
all
sacrifices
was
offered
to
God
.
Yet
I
see
not
why
this
place
may
not
be
understood
generally
of
all
sacrifices
;
since
it
is
evident
,
first
,
that
leaven
was
forbidden
in
all
meat-offerings
,
which
were
alwayes
offered
together
with
their
sacrifices
:
Levit.
2.
11.
No
meat-offering
which
ye
shall
bring
unto
the
Lord
shall
be
made
with
leaven
;
for
ye
shall
burn
no
leaven
,
nor
any
honey
in
any
offering
of
the
Lord
made
by
fire
.
And
secondly
,
that
though
the
flesh
of
some
sacrifices
might
be
eaten
the
next
day
,
yet
the
fat
thereof
was
to
be
presently
burnt
upon
the
altar
.
See
Levit.
7.
2
,
3.
Vers.
19.
Thou
shalt
not
seethe
a
kid
in
his
mothers
milk
.
]
Either
this
must
be
literally
understood
according
to
the
very
words
,
that
they
might
not
seethe
a
kid
,
or
a
lambe
,
&c.
in
the
milk
of
the
damme
,
because
this
had
some
appearance
of
cruelty
,
which
the
Lord
by
this
ceremony
taught
them
to
abhorre
;
and
indeed
upon
the
same
ground
other
like
laws
were
given
this
people
,
as
Deut.
22.
6
,
7.
If
a
birds
nest
chance
to
be
before
thee
in
the
way
,
&c.
thou
shalt
not
take
the
damme
with
the
young
.
Or
else
rather
it
must
be
understood
concerning
the
age
of
the
kid
,
to
wit
,
that
they
might
not
offer
a
kid
to
the
Lord
,
or
eat
it
themselves
,
whilest
the
flesh
was
onely
●erely
a
milky
frothy
substance
,
thereby
to
teach
them
to
avoid
all
foolish
intemperancie
and
delicacie
in
their
feeding
:
and
upon
this
ground
they
were
forbidden
to
bring
the
first-born
of
their
cattel
,
or
any
other
sacrifice
,
till
they
were
eight
dayes
old
;
because
so
long
they
were
but
as
the
dammes
milk
.
Vers.
20.
Behold
I
send
an
Angel
before
thee
,
to
keep
thee
in
the
way
,
&c.
]
That
is
,
the
promised
Messiah
,
the
sonne
of
God
,
and
Angel
of
the
covenant
,
Mal.
3.
1.
Who
led
them
by
day
in
the
pillar
of
a
cloud
,
and
by
night
in
a
pillar
of
fire
,
and
at
last
brought
them
into
the
land
of
Canaan
;
of
whom
it
is
said
,
1.
Cor.
10.
9.
that
the
Israclites
in
the
wildernesse
tempted
him
,
and
so
were
justly
destroyed
by
him
,
therein
finding
that
verified
which
the
Lord
here
saith
,
vers.
21.
that
he
would
not
pardon
their
transgressions
.
Vers.
21.
For
my
name
is
in
him
.
]
That
is
,
he
is
the
Lord
Jehovah
as
I
am
,
of
the
same
Essence
,
Power
,
Majesty
,
and
Authority
:
for
so
it
is
said
of
Christ
,
Heb.
1.
3.
that
he
was
the
brightnesse
of
his
Fathers
glory
,
and
the
expresse
image
of
his
person
,
and
one
God
with
him
,
The
Father
is
in
me
,
and
I
in
him
,
saith
Christ
,
John
10.
38.
God
was
in
Christ
,
reconciling
the
world
unto
himself
,
saith
the
Apostle
,
2.
Cor.
5.
19.
And
so
it
was
prophecied
of
him
,
Jer.
23.
6.
This
is
his
name
whereby
he
shall
be
called
,
The
Lord
our
righteousnesse
.
Vers.
28.
And
I
will
send
hornets
before
thee
,
&c.
]
This
may
be
meant
of
stinging
terrours
,
wherewith
God
struck
the
hearts
of
the
Canaanites
;
or
it
may
be
understood
literally
of
true
hornets
sent
before
the
Israelites
,
and
the
rather
,
because
first
God
had
spoken
of
the
fear
wherewith
the
Canaanites
should
be
stricken
in
the
former
verse
;
and
it
is
not
usuall
in
the
Scripture
to
expresse
any
thing
plainly
first
,
and
then
afterwards
figuratively
and
obscurely
.
And
secondly
he
tells
the
Israelites
that
God
had
done
this
for
them
which
he
had
promised
.
See
Josh.
24.
12.
Vers.
31.
And
I
will
set
thy
bounds
from
the
red
sea
,
&c.
]
The
bounds
of
the
promised
land
are
here
set
down
,
to
wit
,
first
their
Eastern
bound
,
which
was
the
red
sea
;
and
secondly
the
sea
upon
which
the
land
of
the
Philistines
lay
,
called
the
Mediterranean
sea
,
which
was
their
West
border
;
and
thirdly
the
desert
,
which
lay
on
the
South
of
Canaan
,
to
with
the
desert
of
Shur
or
Paran
,
which
was
their
South
border
,
on
which
side
ran
the
river
of
Sychar
,
Josh.
13.
3.
called
the
river
of
Egypt
,
Gen.
15.
18.
for
it
runs
out
of
Nilus
into
the
Mediterranean
sea
:
and
therefore
this
also
is
there
made
the
Southern
bound
;
and
fourthly
the
river
,
which
is
the
great
river
Euphrates
,
which
was
the
North
bound
.
CHAP.
XXIV
.
Vers.
1.
ANd
he
said
unto
Moses
,
Come
up
unto
the
Lord
,
&c.
]
God
having
given
Moses
those
judiciall
laws
set
down
in
the
former
chapters
,
and
Moses
being
now
to
carry
them
to
the
people
,
upon
their
consent
to
make
a
covenant
betwixt
God
and
them
;
the
Lord
before
his
departure
gives
him
this
command
for
his
coming
up
again
with
Aaron
,
Nadab
,
Abihu
,
and
seventy
of
the
Elders
of
Israel
,
appointing
him
to
leave
the
people
at
the
foot
of
the
mount
,
but
to
bring
up
Aaron
and
his
two
eldest
sonnes
and
the
seaventy
Elders
into
the
mo●nt
,
that
is
,
a
little
way
up
into
the
mount
,
where
they
might
be
eye_witnesses
of
part
of
Gods
glory
,
as
is
expressed
afterwards
,
vers.
9
,
10.
being
to
approch
nearer
to
the
Lord
then
the
people
were
;
and
then
there
to
leave
them
also
to
worship
afarre
off
,
whilest
Moses
went
up
higher
to
the
top
of
the
mount
,
into
the
dark
cloud
,
vers.
18.
for
so
it
followeth
,
vers.
2.
Moses
alone
shall
come
near
the
Lord
,
but
they
shall
not
come
nigh
.
It
is
questioned
by
Expositours
who
these
seventy
Elders
were
:
W●
reade
of
seventy
Elders
that
w●re
chosen
to
bear
part
of
the
government
with
Moses
,
and
received
therefore
from
the
Lord
an
extraordinary
measure
of
gifts
of
Gods
spirit
to
enable
them
thereunto
,
as
you
may
reade
Numb
.
11.
16
,
17.
but
that
was
done
after
the
camp
was
removed
from
Sinai
,
and
pitched
in
Kibroth-Hattaavah
,
as
it
is
Numb
.
11.
34.
which
was
the
next
station
beyond
Sinai
:
Numb
.
33.
16.
And
they
removed
from
the
desert
of
Sinai
,
and
pitched
at
Kibroth-Hattaavah
.
Nor
can
it
be
meant
of
those
Judges
chosen
by
Moses
before
this
,
by
the
counsel
of
Jethro
,
as
you
reade
Exod.
18.
25.
they
were
doubtlesse
farre
more
then
seventy
,
seeing
there
were
amongst
them
Rulers
over
every
ten
families
amongst
all
the
tribes
.
I●
sufficeth
us
therefore
to
know
,
that
whereas
there
were
alwayes
,
even
when
they
were
in
Egypt
,
certain
Elders
in
every
tribe
that
were
principall
men
amongst
them
▪
God
now
appointed
that
of
these
seventy
should
come
up
with
Aaron
and
his
sonnes
into
the
mount
:
and
these
happely
were
chosen
both
now
for
witnesses
,
and
afterwards
at
Kibroth-Hattaavah
for
helpers
to
Moses
in
his
government
:
yea
some
adde
,
that
God
appointed
seventy
rather
then
any
other
number
,
as
a
memoriall
of
the
seventy
souls
that
went
down
with
J●cob
into
Egypt
,
and
consequently
of
Gods
blessing
upon
them
in
bringing
them
within
a
few
years
to
so
great
a
multitude
.
Vers.
2.
Neither
shall
the
people
go
up
with
him
.
]
That
is
,
they
shall
not
at
all
go
up
into
the
mount
,
as
Aaron
and
the
Elders
did
.
Vers.
4.
And
Moses
wrote
all
the
words
of
the
Lord
,
&c.
]
To
wit
in
a
book
.
See
Hebr.
9.
19.
The
ten
commandments
in
the
stone
tables
were
written
by
the
finger
of
God
himself
,
but
the
judiciall
laws
Moses
wrote
in
a
book
.
And
thus
covenants
agreed
upon
betwixt
party
and
party
are
usually
committed
to
writing
.
And
builded
an
altar
under
the
hill
,
and
twelve
pillars
,
&c.
]
Both
the
altar
and
the
pillars
were
outward
sacramentall
signes
of
the
covenant
which
was
now
to
be
established
betwixt
God
and
his
people
;
the
altar
representing
God
in
Christ
,
the
first
and
chief
party
in
the
covenant
;
and
the
twelve
pillars
,
the
twelve
tribes
.
Vers.
5.
And
he
sent
young
men
of
the
children
of
Israel
which
offered
burnt-offerings
,
&c.
]
The
common
opinion
of
most
Expositours
is
,
that
the
first-born
were
the
priests
and
sacrificers
amongst
the
people
▪
untill
the
Levites
were
taken
in
their
stead
,
Numb
.
3.
41.
And
thou
shalt
take
the
Levites
for
me
in
stead
of
all
the
first-born
,
&c.
and
consequently
that
these
were
the
young
men
here
spoken
of
▪
And
indeed
the
word
here
used
,
in
the
originall
doth
not
alwayes
signifie
youths
,
in
regard
of
years
not
yet
grown
up
to
mans
estate
,
but
young
men
,
fit
for
service
and
ministery
to
their
Elders
;
as
Gen.
14.
23
,
24.
I
will
not
,
saith
Abraham
,
take
from
a
threed
even
to
a
shoe-latchet
,
&c.
Save
onely
that
which
the
young
men
have
eaten
;
and
Exod.
33.
11.
His
servant
Joshua
,
a
young
man
,
departed
not
out
of
the
tabernacle
.
And
so
in
many
other
places
.
But
because
it
is
I
think
unquestionable
that
before
the
people
of
God
came
to
be
a
body
politick
,
the
chief
and
governours
of
every
family
were
the
sacrificers
;
neither
do
we
ever
reade
that
the
first-born
were
set
apart
for
publick
sacrifices
,
since
the
Lord
challenged
them
for
his
,
upo●
the
coming
forth
of
his
people
,
Sanctifie
unto
me
all
the
first-born
,
Exod.
13.
2.
It
is
rather
probable
that
Moses
and
Aaron
,
and
their
chief
Governours
,
had
as
yet
the
chief
hand
in
offering
publick
sacrifices
,
and
that
then
young
men
,
perhaps
of
the
first-born
,
were
onely
chosen
to
minister
to
Moses
and
Aaron
in
fetching
and
killing
the
sacrifices
,
and
other
services
belonging
thereunto
;
and
are
therefore
said
here
to
have
offered
burnt-offerings
,
and
sacrificed
peace-offerings
of
oxen
unto
the
Lord
.
Where
by
oxen
other
sacrifices
are
also
implyed
,
these
being
named
as
the
principall
i●
stead
of
all
:
for
Heb.
9.
19.
the
Apostle
speaking
of
this
place
,
addes
also
calves
and
goats
.
Vers.
6.
And
Moses
took
half
of
the
bloud
,
and
put
it
in
basons
,
&c.
]
Which
was
so
reserved
to
be
sprinkled
upon
the
people
.
This
bloud
was
to
signifie
the
bloud
of
Christ
,
by
which
we
are
reconciled
to
God
,
and
by
virtue
whereof
the
covenant
of
grace
is
established
betwixt
God
and
us
:
and
the
dividing
of
this
bloud
(
half
being
sprinkled
upon
the
altar
,
which
represented
God
,
and
half
upon
the
people
)
signified
that
the
performance
of
the
covenant
by
both
parties
,
Gods
favour
and
grace
to
his
people
▪
and
the
peoples
faith
and
obedience
to
God
,
was
to
be
ascribed
to
the
bloud
of
Christ
.
And
half
of
the
bloud
he
sprinkled
on
the
altar
.
]
And
so
also
on
the
book
,
Heb.
9.
19.
Which
as
it
seems
was
laid
on
the
altar
;
making
use
herein
also
of
water
,
scarlet
,
wooll
,
and
hyssope
,
Heb.
9.
19.
though
Moses
here
nameth
them
not
▪
because
so
the
legall
sprinklings
were
usually
done
,
for
there
was
water
intermingled
with
the
bloud
,
because
the
bloud
otherwise
growing
cold
would
have
been
thick
,
and
not
fit
to
be
sprinkled
,
nor
perhaps
enough
for
the
use
.
Vers.
8.
And
sprinkled
it
on
the
people
,
and
said
,
Behold
,
&c.
]
That
is
,
all
the
people
that
stood
about
him
,
some
for
all
▪
or
all
as
they
came
to
him
;
or
the
Elders
in
stead
of
the
people
.
See
Levit.
4.
15.
Vers.
10.
And
they
saw
the
God
of
Israel
.
]
That
is
,
the
signes
of
Gods
glori●us
presence
;
for
never
man
saw
God
,
nor
can
see
him
,
1.
Tim.
6.
16.
Whom
〈◊〉
man
hath
seen
nor
can
see
.
And
there
was
under
his
feet
as
it
were
a
paved
work
of
saphir
stone
,
&c.
]
Not
that
the
Lord
shewed
himself
in
any
humane
shape
(
See
Deut.
4.
15.
)
but
this
is
spoken
because
of
the
scituation
of
this
saphir
work
,
that
it
was
beneath
the
signes
of
his
glory
,
as
a
pavement
under
the
feet
.
Vers.
11.
And
upon
the
Nobles
of
the
children
of
Israel
he
laid
not
his
hand
.
]
That
is
,
though
these
Elders
and
Nobles
of
Israel
saw
the
glory
of
God
in
an
extraordinary
manner
upon
the
mount
,
yet
God
was
pleased
to
spare
them
,
that
they
received
no
hurt
thereby
;
which
is
noted
as
a
speciall
mercy
of
God
,
in
regard
that
men
,
yea
the
greatest
and
noblest
of
men
,
by
reason
of
their
frailty
are
not
able
to
endure
such
a
manifestation
of
glory
,
should
not
God
withold
it
from
being
●urtfull
to
them
.
Also
they
saw
God
and
did
eat
and
drink
.
]
That
is
,
Aaron
and
his
sonnes
.
The
Elders
and
Nobles
of
Israel
,
before
spoken
of
,
saw
the
signes
of
Gods
presence
,
and
yet
were
so
farre
from
receiving
any
hurt
thereby
,
that
returning
home
again
unto
the
people
,
where
they
had
before
their
coming
up
into
to
the
mount
offered
up
divers
sacrifices
to
the
Lord
,
they
did
there
with
their
peace-offerings
feast
together
,
rejoycing
in
the
goodnesse
of
God
to
them
,
and
the
honour
he
had
done
to
them
.
Vers.
12.
And
the
Lord
said
unto
Moses
,
Come
up
to
me
into
the
mount
,
&c.
]
Hitherto
Moses
stood
afarre
off
with
the
seventy
Elders
;
now
he
is
called
nearer
,
as
God
had
before
said
,
ver.
2.
And
Moses
shall
come
near
unto
the
Lord
,
&c.
And
be
there
.
]
That
is
,
continue
there
.
Thus
God
makes
known
to
him
that
his
stay
should
be
now
longer
then
usuall
;
and
thereupon
it
is
that
he
takes
order
,
ver.
14.
that
Aaron
and
Ur
should
in
his
room
determine
the
affairs
of
the
people
.
Vers.
13.
And
Moses
rose
up
,
and
his
minister
Joshua
.
]
Joshua
was
not
before
mentioned
,
ver.
1.
because
he
was
as
Moses
minister
and
continuall
attendant
;
and
therefore
it
was
not
necessary
that
he
should
be
expressed
by
name
.
See
chap.
32.
ver.
17.
Vers.
14.
Tarry
ye
here
for
us
,
&c.
]
Either
this
must
be
meant
of
such
a
stay
in
that
place
of
the
Mount
,
as
that
withall
they
might
go
as
oft
as
they
pleased
unto
the
people
;
or
else
rather
,
this
word
here
must
be
taken
in
a
larger
extent
,
comprehending
the
place
where
the
people
were
in
their
tents
,
and
onely
implying
that
they
should
not
go
up
with
him
to
the
top
of
the
mount
.
Vers.
16.
And
the
seventh
d●y
he
called
unto
Moses
●●e
of
the
●idst
of
the
cloud
.
]
Moses
having
staid
six
dayes
in
the
higher
part
of
the
mount
,
but
without
the
cloud
,
that
in
that
time
his
mind
might
by
degrees
be
taken
off
from
all
worldly
thoughts
and
cares
,
and
raised
up
with
a
desire
and
longing
expectation
of
beholding
Gods
glory
,
to
which
he
was
not
yet
admitted
,
upon
the
seventh
day
God
called
him
,
and
he
went
into
the
midst
of
the
cloud
.
Vers.
18.
And
Moses
was
in
the
cloud
fourty
dayes
and
fourty
nights
.
]
To
wit
,
after
he
went
into
the
midst
of
the
cloud
,
and
was
there
with
God
:
for
so
it
is
expressed
,
chap.
34.
28.
And
he
was
there
with
the
Lord
fourty
dayes
,
&c.
All
which
time
Joshua
it
seems
stayed
upon
the
mount
without
the
cloud
,
waiting
for
Moses
,
sustaining
himself
happely
all
the
while
with
the
Manna
that
fell
from
heaven
,
and
the
water
of
the
brook
,
mentioned
Deut.
9.
21.
that
descended
out
of
the
mount
;
for
there
Moses
found
him
when
he
came
down
from
God
;
neither
did
he
know
what
the
Israelites
had
done
in
the
camp
.
See
Exod.
32.
17.
But
for
Moses
,
he
was
with
God
within
the
cloud
all
those
fourty
dayes
and
fourty
nights
;
and
therefore
doubtlesse
did
neither
eat
nor
drink
(
wherein
his
condition
was
a
shadow
of
the
life
of
the
glorified
Saints
in
Gods
presence
in
heaven
)
but
was
continually
imployed
in
beholding
the
glory
of
Gods
presence
,
in
receiving
instructions
from
God
about
all
things
that
concerned
his
people
,
and
viewing
that
pattern
of
the
tabernacle
,
and
all
things
belonging
thereto
,
which
was
shown
him
in
the
mount
.
CHAP.
XXV
.
Vers.
5.
ANd
shittim
wood
.
]
This
was
doubtlesse
some
choice
kind
of
wood
,
of
great
esteem
in
those
times
,
as
Box
and
Ebony
,
and
such
sorts
of
wood
are
now
amongst
us
;
which
either
they
procured
from
the
places
adjoyning
in
the
wildernesse
,
where
it
grew
(
it
seems
)
in
great
abundance
(
and
thence
happely
that
place
in
the
plains
of
Moab
,
where
the
Israelites
pitched
their
tents
,
was
called
Abel-shittim
,
Num.
33
49.
)
or
else
it
was
brought
out
of
Egypt
,
at
least
by
the
richer
sort
of
them
,
for
their
own
private
use
in
their
tents
or
household
utensils
:
which
seems
the
more
probable
,
because
of
that
passage
,
Exod.
35.
24.
Every
man
with
whom
was
found
shittim-wood
for
●ny
work
of
the
service
,
brought
it
:
whereby
it
seems
that
some
of
them
had
it
lying
by
them
as
a
choice
treasure
.
Vers.
8.
And
let
them
make
me
a
sanctuary
.
]
That
is
,
the
tabernacle
consecrated
to
God
for
the
duties
of
his
publick
service
,
the
visible
signe
of
Gods
presence
with
,
and
protection
of
his
people
,
Levit.
26.
11
,
12.
And
I
will
set
my
tabernacle
among
you
:
and
my
soul
shall
not
abhorre
you
,
and
I
will
walk
among
you
,
&c.
It
was
a
type
,
1.
of
Christs
person
,
whence
he
is
said
to
be
,
Heb.
8.
2.
A
minister
of
the
sanctuary
▪
and
of
the
true
tabernacle
,
which
the
Lord
pitched
and
not
man
,
by
whom
God
doth
manifest
himself
unto
us
,
and
in
whom
we
have
accesse
unto
God
;
and
2.
of
the
Church
,
the
habitation
of
God
by
the
spirit
,
2.
Cor.
6.
16.
Ye
are
the
temple
of
the
living
God
,
&c.
and
every
Christian
,
in
whose
heart
God
dwelleth
,
Heb.
3.
6.
Whose
●ouse
,
are
we
,
if
w●
hold
f●●t
the
confidence
,
●nd
the
rejoycing
of
hope
firm
unto
the
end
.
T●●●
I
may
●w●●l
●●ong●●
th●●
.
]
This
i●
add●●
〈◊〉
●●●rong
mo●i●e
to
make
the●
give
〈◊〉
towards
the
●●●ing
of
the
〈◊〉
.
Vers.
9.
Aft●r
th●
〈◊〉
of
●●e
〈◊〉
and
●h●
〈◊〉
●f
〈◊〉
the
〈◊〉
th●●●●f
,
&c.
]
God
did
not
on●ly
in
word●
〈◊〉
to
Mo●●●
aft●●
wh●t
manner
he
would
h●ve
every
thing
made
in
the
●abernacle
,
but
th●●e
was
〈◊〉
in
a
vision
represented
to
his
sight
the
very
form
and
propo●●ion
of
th●●
,
ver.
40.
Look
that
thou
●ake
the●●fter
their
pat●ern
whi●h
was
〈◊〉
th●e
in
the
●o●nt
:
Ev●n
as
he
did
also
aft●rwards
to
David
,
for
th●
m●king
of
the
●●●ple
,
and
all
the
f●rniture
●●●●eof
1.
Chron.
28.
19.
All
this
,
s●id
D●●●d
,
〈◊〉
Lord
m●●e
me
understand
in
writing
,
by
his
h●nd
upon
〈◊〉
ev●n
●ll
the
works
of
this
p●ttern
.
Now
the
reason
why
the
Lord
was
so
ex●ct
herein
,
that
●o●es
might
be
sure
to
make
all
things
according
to
his
appointment
,
was
partly
because
the
tabernacle
and
all
things
apper●●ining
ther●unto
were
to
be
types
and
shadows
of
spirituall
and
heave●ly
things
,
●ppertaining
to
Christ
and
his
pri●●●hood
;
to
which
end
the
Lord
also
●he●ed
him
the
p●ttern
of
those
things
above
in
the
mount
.
So
that
ind●●d
the
pa●●ern
which
was
showed
to
Moses
in
the
mount
,
was
not
onely
a
p●ttern
of
the
tabemacle
and
those
things
app●rtaining
thereunto
,
which
Moses
was
〈◊〉
ma●e
;
but
withall
likewise
a
pattern
or
figure
of
those
spirituall
and
h●avenly
things
which
concern●d
the
●●●rnall
priosthood
of
Christ
.
And
hence
it
is
that
the
Apo●●le
applyeth
this
direction
giv●n
to
Moses
,
to
make
all
things
according
to
the
pattern
that
was
shewed
him
in
the
mount
,
to
manifest
that
he
did
not
unfitly
call
those
legall
utensils
,
which
Moses
made
,
an
example
and
shadow
of
heavenly
things
,
Heb.
8.
5.
Namely
,
because
if
the
pattern
●he●●d
him
in
the
mount
was
a
shadow
and
type
of
heavenly
things
,
then
necessarili●
those
things
that
Moses
made
after
this
pattern
were
also
such
too
.
Vers.
10.
A●d
they
●hall
make
an
ark
of
s●i●●im-wood
.
]
The
use
of
this
was
principally
to
keep
the
two
tables
of
the
Law
in
it
,
ver.
16.
And
thou
shalt
pat
into
the
ark
the
testimony
▪
&c.
And
so
it
was
a
signe
of
Gods
pre●ence
among●t
them
,
as
he
was
their
Lord
and
Lawgiver
,
ordaining
and
requiring
the
covenant
of
works
,
This
do
and
live
;
and
threatning
death
to
them
that
●●ansgressed
his
commandments
.
Two
cubits
and
an
half
shall
be
the
l●ngth
thereof
▪
&c.
]
It
is
generally
held
●hat
a
cubit
amongst
the
Hebrews
contained
a
foot
and
an
half
of
our
measures
:
the
ark
therefore
was
a
yard
●●d
nine
inches
long
,
and
three
quarters
of
a
yard
high
and
broad
.
Vers.
11.
And
thou
shalt
over-lay
it
with
pure
gold
,
&c.
]
As
the
gold
spent
in
the
whole
work
of
the
tabernacle
,
and
the
holy
things
thereof
,
was
to
set
forth
the
majesti●
of
that
great
God
who
had
chosen
that
for
his
dwelling
place
;
so
was
this
also
wherewith
the
ark
was
overlaid
;
but
besides
also
,
this
of
the
ark
was
parti●ularly
to
teach
them
what
pr●●ious
account
they
were
to
make
of
the
Law
of
God
,
tha●
was
laid
up
there
in
so
costly
a
cabinet
.
And
shalt
mak●
upon
it
a
crown
of
gold
round
about
.
]
Or
a
border
which
w●s
for
the
closing
of
the
cover
of
the
ar●
,
and
withall
for
ornament
.
Vers.
14.
And
th●●
shalt
put
tho
stav●s
into
th●
rings
by
the
●ides
of
the
ark
,
&c.
]
And
so
not
being
suffered
to
touch
the
〈◊〉
they
were
taught
thereby
the
more
reverently
to
esteem
of
it
.
Vers.
16.
And
thou
shalt
put
into
th●
ark
the
testimony
,
&c.
]
That
is
,
the
two
tables
whereon
the
Decalogue
was
written
,
which
were
a
testimony
of
the
covenant
betwixt
God
and
the
people
,
and
testified
what
it
was
that
God
required
of
them
.
See
Exod.
31.
18.
also
ver.
22.
of
this
chapter
,
and
Exod.
38.
21.
Therefore
also
were
they
called
the
tables
of
the
covenant
,
Deut.
9.
9.
and
the
ark
wherein
they
were
was
called
the
ark
of
the
covenant
of
the
Lord
,
Numb
.
10.
33.
as
upon
the
same
reason
the
book
of
the
Law
is
also
called
the
testimony
,
2.
King
▪
11.
12.
and
the
Gospel
,
1.
Cor.
2.
1.
the
testimony
of
God
.
Vers.
17.
And
thou
shalt
make
a
mercy-seat
,
&c.
]
Or
,
a
propitiatory
covering
,
a
type
of
Christ
,
whom
God
hath
set
forth
to
be
a
propitiation
,
Rom.
3.
25.
by
whom
we
are
covered
from
the
wrath
of
God
,
and
curse
of
the
Law
,
so
that
the
hand-writing
that
was
against
us
,
which
was
contrary
to
us
,
is
taken
out
of
the
way
,
Col.
2.
14.
and
have
Gods
will
revealed
unto
us
.
Vers.
18.
And
thou
shalt
make
two
Cherubims
,
&c.
]
These
Cherubs
were
to
represent
the
holy
Angels
,
who
continually
attend
God
in
heaven
to
do
him
service
,
and
were
therefore
signes
in
that
place
of
Gods
presence
.
Vers.
20.
And
the
Cherebims
shall
stretch
out
their
wings
,
&c.
]
The
wings
of
these
Cherubims
being
thus
stretched
forth
did
cover
the
top
of
the
mercy-seat
,
and
compasse
in
that
place
(
their
wings
meeting
together
on
each
side
of
the
mercy-seat
)
from
whence
the
Lord
intended
to
speak
unto
Moses
;
by
an
audible
voice
▪
of
all
things
which
he
would
give
him
in
charge
for
the
children
of
Israel
,
ver.
22.
And
I
will
commune
with
thee
from
above
the
mercy-seat
,
&c.
But
withall
by
stretching
forth
of
their
wings
was
signified
the
readinesse
of
the
Angels
to
do
all
willing
service
to
God
▪
to
Christ
,
and
to
his
Church
and
people
:
And
by
their
hiding
of
that
place
from
whence
the
voice
of
the
Lord
came
to
Moses
,
the
Israelites
were
taught
to
content
themselves
with
that
which
God
was
pleased
by
his
word
to
reveal
unto
them
,
and
not
to
search
further
.
And
their
faces
shall
look
one
to
another
,
toward
the
mercy-seat
,
&c.
]
Hereby
was
sgnified
that
the
Angels
with
one
joynt
consent
are
alwayes
attentive
to
execute
Gods
command
,
to
wait
upon
Christ
▪
his
Church
and
people
,
into
whose
mysteries
now
revealed
in
the
Gospel
they
desire
to
look
,
1.
Pet.
1.
12.
Vers.
22.
And
there
I
will
meet
with
thee
,
&c.
]
And
indeed
there
specially
did
God
speak
to
them
,
though
not
there
onely
.
See
chap.
29.
42.
and
Numb
.
12.
5.
Vers.
23.
Thou
shalt
also
make
a
table
of
shittim-wood
▪
&c.
]
Hitherto
God
had
given
Moses
direction
for
the
making
of
these
things
that
were
to
be
in
the
most
holy
place
:
here
he
proceeds
to
give
direction
for
those
things
that
were
to
be
done
in
the
Sanctuary
or
holy
place
within
the
vail
,
and
so
in
the
first
place
for
making
of
the
table
of
shew-bread
.
Now
this
table
was
1.
to
be
a
memoriall
of
Gods
miraculous
feeding
the
twelve
tribes
in
the
wildernesse
with
bread
from
heaven
▪
2
▪
to
teach
them
when
they
came
into
the
land
of
Canaan
,
that
all
their
provision
there
was
from
God
▪
and
that
they
were
continually
fed
at
Gods
table
(
for
so
much
was
implyed
,
in
that
part
of
their
food
was
still
set
before
God
,
as
by
way
of
acknowledgement
that
all
was
〈◊〉
that
so
they
might
be
thankfull
to
him
and
use
his
gifts
soberly
and
moderately
,
as
if
they
were
at
Gods
table
;
●●●●ly
,
to
be
a
type
of
Gods
feeding
his
people
and
family
with
the
true
bread
of
life
,
Christ
,
and
that
both
in
the
word
and
in
the
sacrament
of
the
Lords
supper
(
for
indeed
therein
we
may
truly
say
with
Solomon
,
Prov.
9.
2.
The
Wisdome
hath
mingled
her
wine
,
and
hath
furnished
her
table
;
and
as
,
Psal.
36.
8.
That
we
are
abundantly
satisfied
with
the
fatnesse
of
Gods
house
)
and
likewise
of
that
fulnesse
of
joy
which
God
hath
prepared
for
the
faithfull
in
heaven
,
of
which
Christ
speaking
saith
,
Luke
22.
29.
30.
I
appoint
unto
you
a
kingdome
▪
as
my
father
hath
appointed
unto
me
,
that
ye
may
eat
and
drink
at
my
table
in
my
kingdome
.
Two
cubits
shall
be
the
length
thereof
,
&c.
]
According
therefore
to
our
measures
it
was
a
yard
long
,
half
a
yard
broad
,
and
three
quarters
of
a
yard
high
.
Vers.
24.
And
make
thereto
a
crown
of
gold
round
about
.
]
This
crown
was
upon
the
table
by
the
very
edge
of
it
,
to
keep
from
falling
such
things
as
were
set
thereon
,
and
withall
for
ornament
.
Vers.
25.
And
thou
shalt
make
unto
it
a
border
of
an
hand-breadth
round
about
.
]
This
border
was
surely
either
the
very
frame
wherewith
the
feet
▪
of
the
table
,
above
close
under
the
board
,
were
joyned
together
,
and
whereon
the
board
of
the
table
was
by
some
means
fastened
;
or
else
rather
,
it
was
a
border
for
ornament
round
about
the
frame
,
as
is
usuall
,
to
hide
the
joynts
where
the
frame
and
feet
were
joynted
together
.
And
thou
shalt
make
a
golden
crown
to
the
border
thereof
round
ab●ut
.
]
This
was
not
the
same
crown
mentioned
vers.
24.
but
another
,
which
went
round
about
the
frame
of
the
table
,
upon
or
over
the
border
,
and
that
onely
for
ornament
.
Vers.
27.
Over
against
the
border
shall
the
rings
be
,
&c.
]
That
is
,
close
under
the
border
in
the
upper
part
of
the
frame
,
that
it
might
be
carried
the
more
conveniently
.
Vers.
29.
And
thou
shalt
make
the
dish●●
ther●of
,
&c.
]
Foure
kinds
of
vessels
are
here
named
belonging
to
the
table
:
hard
it
is
to
say
for
what
purpose
they
were
severally
used
;
yet
according
to
our
translation
the
most
probable
opinion
is
,
that
first
the
dishes
were
to
hold
the
loaves
of
shew-bread
,
and
some
of
them
happely
to
hold
franckincense
which
was
put
upon
●ach
row
of
the
shew-bread
,
Levit.
24.
7.
secondly
,
that
the
spoons
were
to
put
in
the
franckince●●e
into
the
dishes
,
and
to
take
it
out
again
when
it
was
to
be
burned
upon
the
altar
of
incense
,
Levit.
24.
7.
and
thirdly
,
that
the
two
last
kind
of
vessels
were
two
severall
sorts
of
covers
(
as
is
evident
in
the
text
,
where
they
are
called
covers
and
bowls
to
cover
withall
)
the
one
happely
being
plates
for
the
covering
of
the
loaves
,
the
other
bowls
▪
for
the
cov●●ing
of
the
dishes
of
franckincense
,
and
which
might
also
serve
for
the
burning
of
t●e
franckincense
.
Vers.
30.
And
thou
shal●
set
upon
the
table
shew-bread
before
me
alwayes
,
&c.
]
To
wit
,
twelve
loaves
or
cakes
,
each
containing
two
homers
or
tenth
deals
of
fine
flower
which
were
set
in
●wo
rowes
upon
the
table
,
and
changed
every
Sabbath
day
,
Levit
▪
24.
5.
&c.
And
were
therefore
called
sh●w-bread
,
because
they
were
alw●y●s
set
forth
and
shewed
as
inthe
presence
of
God
.
Vers.
31.
Thou
shalt
make
a
candlestick
of
pure
gold
.
]
This
candlesti●k
was
a
type
of
Christ
,
and
that
as
he
is
and
alwayes
hath
been
both
by
his
word
and
spirit
the
light
of
the
Church
,
John
12.
46.
I
am
come
a
light
into
the
world
,
that
whosoever
believeth
in
me
should
not
abide
in
darknesse
.
Vers.
32.
And
six
branches
shall
come
out
of
the
sides
of
it
,
&c.
]
The
shaft
went
upright
in
the
middest
,
and
then
from
this
shaft
went
out
six
branches
,
three
on
a
side
,
one
above
another
,
and
they
went
out
by
couples
▪
one
on
the
one
side
,
and
righ●
over
against
that
another
on
the
other
side
;
●●ither
were
they
all
of
one
length
,
for
the
nethermost
branches
were
the
longer
,
and
the
uppe●most
the
shorter
▪
so
that
they
were
all
of
one
height
above
.
Now
these
did
denote
the
Prophets
and
Priests
before
,
and
the
Apostles
,
Evangelists
and
Pastours
since
the
dayes
of
Christ
;
who
did
all
in
their
severall
times
,
places
and
degrees
,
receive
their
gifts
and
authority
from
Christ
,
and
were
as
so
many
burning
and
shining
lamps
,
as
it
is
said
of
the
B●ptist
▪
John
5.
35.
Vers.
33.
Three
bowls
made
like
unto
almonds
with
a
knop
,
&c.
]
These
bowls
,
knops
,
and
flowers
,
such
as
are
usually
in
candlesticks
,
were
onely
for
o●nament
,
y●t
might
also
signifie
the
severall
gifts
and
ornaments
wherewith
Christ
dot●
endue
his
ministers
;
and
there
was
three
of
each
in
every
branch
.
Vers.
34.
And
in
the
candlestick
shall
be
foure
bowls
,
&c.
]
That
is
,
in
the
shaft
of
the
candlestick
:
as
in
the
branches
there
were
bowls
,
and
knops
,
and
flowers
for
ornament
,
so
also
in
the
shaft
or
body
of
the
candlestick
which
went
up
right
in
the
midst
of
the
branches
;
yet
in
this
there
were
foure
of
each
,
whereas
there
wer●
but
three
in
the
branches
.
Vers.
35.
And
there
shall
be
a
knop
under
two
branches
of
the
same
,
&c.
]
That
▪
i●
,
just
ove●
the
fi●st
and
lowest
knop
in
the
shaft
came
out
two
branches
,
one
on
each
side
,
and
so
over
the
second
,
and
third
;
and
then
in
the
upper
part
of
th●
shaft
,
above
the
place
where
the
branches
went
forth
,
was
there
a
bowl
,
a
knop
,
and
a
●lower
.
Vers.
37.
And
thou
shal●
make
the
seve●
lamps
thereof
.
]
That
is
,
the
sockets
where
the
oyl
was
put
to
feed
the
light
,
which
may
well
signifie
the
many●old
gifts
of
th●
spirit
,
as
Rev.
4.
5.
And
there
were
●even
lamps
of
fire
burning
before
the
throne
,
which
●r●
the
seven
spirits
of
God
.
Now
these
seven
lamps
●ere
on
the
top
of
the
shaft
and
the
●ix
branches
thereof
.
That
they
may
giv●
light
over
against
i●
.
]
That
is
,
round
about
it
.
See
Numb
.
8
▪
●
.
Vers.
38.
And
the
to●gs
thereof
and
the
sn●ffdis●es
thereof
shalt
be
of
p●re
gold
.
]
The
tongs
or
s●uffers
were
appointed
to
raise
up
the
wick
of
the
lamps
,
or
to
cleanse
the
droppi●gs
of
it
,
and
the●
the
〈◊〉
so
tak●n
away
was
put
into
the
sn●ffdishes
.
Vers.
39.
Of
a
t●lent
of
pure
g●ld
shall
●e
make
it
.
]
That
is
,
of
a●
hundred
an●
twenty
pound
weig●●
.
CHAP.
XXVI
.
Vers.
1.
MOreover
thou
shalt
make
the
t●bernacl●
with
ten
curtains
,
&c.
]
This
word
tabernacl●
is
sometimes
taken
in
a
larger
sense
,
including
the
court
also
;
but
h●re
it
is
onely
taken
for
the
inclosure
of
the
ten
cur●ains
which
did
compass●
the
Sanctuary
of
the
most
holy
place
.
With
Cherubi●●
of
c●●ni●g
●●rk
,
&c.
]
Th●se
Ch●●ubims
w●r●
a
visibl●●●g●●
of
Gods
presence
,
a●d
of
〈◊〉
Angles
ministry
in
th●
Church
,
whereof
th●●●b●rnacle
was
a
type
.
Vers.
2.
The
length
of
one
curtain
,
&c.
]
According
to
our
m●asures
every
curtain
was
four●t●●n
yards
long
,
and
two
yard●
broad
;
and
so
the
breadth
of
all
the
ten
curtains
togeth●r
was
tw●nty
y●rds
:
and
thu●
they
w●r●
ordered
,
they
were
laid
in
the
length
of
them
crosse
athwart
the
tabernacle
,
in
the
breadth
ofit
,
from
th●
North
to
th●
South
.
Now
th●
tab●rnacle
b●ing
fifteen
yards
compasse
from
th●
ground
on
th●
Southsid●
to
the
ground
on
the
Northsid●
(
for
it
was
on
both
sid●s
five
yards
high
and
on
th●
top
five
y●rd●
bro●d
▪
)
the
curtain●
of
four●t●●●
yards
length
would
cov●●
i●
fr●●
one
sid●
to
the
oth●●
within
half●a
yard
of
th●
grou●d
on
●ach
side
:
and
again
,
the
t●bernacle
b●●ng
▪
fif●●●n
yard●
long
,
the
breadth
of
thes●
t●●
curtains
,
making
together
twenty
yards
,
would
cover
the
tabernacle
in
the
length
of
it
,
and
then
foure
yards
and
an
half
would
b●
l●f●
to
hang
down
as
a
coveri●g
f●●
th●
fa●●he●t
end
of
the
taber●acl●
Eastward
,
within
h●l●●●
yard
of
th●
ground
,
as
on
the
sides
,
and
it
might
lean
over
on
th●
fore●●ont
half
a
yard
.
Vers.
3.
Th●
f●●●
curtains
shall
be
coupled
tog●th●●●
&c.
]
S●w●d
or
f●st●ned
together
,
and
so
should
make
two
great
curtain●
▪
which
were
also
coupl●d
tog●●her
wit●
loop●
and
ta●h●●
,
as
is
●xpr●ss●d
in
th●
following
v●●s●●
.
Vers.
4.
A●d
t●o●
sh●lt
〈◊〉
loop●
of
●l●w
●p●●
the
●dg●
of
on●
curtain
,
&c.
]
The
meaning
of
this
clause
is
,
That
there
should
be
loops
of
blew
set
upon
th●●dg●●
of
th●
two
g●●●●
curtain●
that
lay
n●xt
together
,
when
th●●urtains
w●●●
spread
over
t●e
tab●●nacle
,
to
wit
upon
th●
farthest
edg●
W●stw●rd
of
the
●●rst
gr●●t
cur●●in
wh●●●
it
was
to
be
coupled
to
the
oth●r
gr●at
curtain
,
and
upon
that
edg●
of
th●
s●cond
cu●●●in
w●●re
i●
was
to
〈◊〉
coupled
to
the
〈◊〉
and
so
with
thos●
t●●h●●
o●●gold
▪
mentioned
vers.
6.
these
loops
on
the
edg●●
of
th●
two
curt●in●
w●r●
〈◊〉
tog●ther
.
Now
this
,
I
co●●●iv●
▪
was
th●●
ord●r●d
,
bo●h
●ha●
th●s●
loop●
and
taches
on
the
outside
might
shew
the
division
of
the
holy
place
from
the
most
holy
▪
(
for
jus●
und●r
that
place
the
vail
divid●d
them
,
vers.
33.
Thou
sh●l●
ha●g
up
th●
vail
un●●r
th●
tac●es
)
and
also
that
being
so
●ast●ned
th●y
might
b●
tak●n
asu●der
,
and
t●at
with
the
more
conv●●i●nci●
▪
and
l●ss●
troubl●
th●y
migh●
〈◊〉
t●●m
down
,
and
fold
them
up
when
they
removed
the
tabernacle
.
But
besides
,
the
fastening
〈…〉
curtains
together
signified
the
spirits
〈◊〉
o●
coupli●g
▪
o●
th●
Sain●●
tog●●her
by
faith
and
love
in
Christ
,
of
which
the
Apostle
speaks
,
Ep●●s
▪
4
▪
3
▪
4.
wh●r●
he
exhorts
us
to
endeavour
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
,
telling
us
that
they
that
are
Christians
are
one
body
and
spirit
,
even
as
they
are
called
in
one
hope
of
their
calling
,
&c.
And
the
coupling
of
the
two
great
curtains
together
to
m●●e
o●●
〈◊〉
mig●●
also
〈◊〉
●●at
the
Sain●s
both
in
heaven
〈◊〉
earth
,
●owever
●eve●ed
●n
place
one
from
anot●er
,
do
make
but
one
Church
,
all
things
〈◊〉
in
heaven
and
earth
being
gathered
together
in
one
,
even
in
Chri●t
,
Eph.
1.
10.
Vers.
6.
And
it
shall
be
one
taber●acle
.
]
This
is
add●d
as
a
reason
why
the
two
great
curtains
,
made
up
each
of
them
of
five
le●●er
curtains
,
should
be
thus
coupled
together
w●th
loops
and
taches
,
to
wit
,
that
they
mig●t
make
one
tabernacle
;
which
had
not
been
,
if
(
as
some
conceive
it
was
)
each
●●ve
had
been
coupled
together
,
and
n●●
the
five
to
the
five
.
See
ver.
11.
Vers.
7.
And
thou
shalt
make
curtains
of
goats
hair
,
&c.
]
To
wit
,
goats
hair
spunne
by
women
(
Exod.
35.
26.
And
all
the
women
,
whose
heart
stirred
them
up
in
wisdome
,
spunne
goats
hair
)
and
woven
into
stuff
,
not
much
unlike
our
chamlet
.
Eleven
curtains
thou
shalt
make
.
]
Whereas
the
embroydered
curtains
were
but
ten
:
the
reason
see
in
ver.
9.
Vers.
8.
The
length
of
one
c●rt●in
shall
be
thirty
c●bits
.
]
Two
cubits
,
that
is
,
a
yard
longer
then
the
embroydered
o●es
:
and
so
these
reached
on
both
sides
to
the
ground
,
whereas
the
other
came
●hort
of
the
ground
half
a
yard
on
both
sides
.
S●●
ver.
13.
Vers.
9.
And
s●alt
do●●le
t●e
s●xt●
curt●i●
in
the
forefro●t
of
the
taber●acle
.
]
It
was
doubled
or
folded
back
in
the
forefront
,
that
it
might
serve
as
a
pent●ce
to
de●end
the
vail
which
did
hang
there
.
Vers.
12.
The
half
c●●●ain
that
remaineth
,
&c.
]
There
being
of
this
curtain
one
covering
more
then
of
the
embroydered
curtains
,
it
was
the
breadth
of
a
curtain
,
that
is
foure
cubits
or
two
yards
,
of
larger
extent
then
the
other
;
which
overplus
was
thus
used
,
a
yard
of
it
was
doubled
back
in
the
forefront
,
as
in
ver.
9.
And
the
other
yard
hung
over
on
the
backside
,
and
so
fell
down
lower
then
the
other
curtain
by
half
a
yard
,
folded
or
doubled
.
Vers.
13.
And
a
cubit
on
the
one
side
,
and
a
cubit
o●
the
other
side
,
&c.
]
Se●
above
,
ver.
8.
Vers.
14.
And
thou
shalt
make
a
covering
for
the
tent
of
rammes
skinnes
died
red
,
&c.
]
Of
the
measure
and
fashion
of
these
two
coverings
there
is
no
mention
,
and
happely
because
in
all
things
they
agreed
with
that
of
the
goats
hair
.
These
served
for
the
service
of
the
tabernacle
and
things
in
the
same
,
from
the
injury
of
the
weather
;
and
withall
signified
,
1.
the
safety
of
the
Church
covered
and
hi●
from
the
injuries
of
the
world
,
whence
is
that
of
the
Prophet
,
Isai
.
4.
6.
And
there
shall
be
a
tabernacl●
for
a
shadow
in
the
day
time
for
the
heat
,
and
for
a
place
of
r●fuge
,
and
for
a
covert
from
storm
and
from
rain
;
and
that
of
David
,
Psal.
27.
5.
In
the
time
of
trouble
he
shall
hide
me
in
his
pavilion
;
in
the
secret
of
his
tabernacle
he
shall
hide
me
,
&c.
And
2.
the
state
of
the
Church
then
,
which
had
the
mysteries
of
Christ
under
shadows
and
coverings
,
now
taken
away
.
Vers.
15.
And
tho●
s●alt
mak●
boards
for
the
tabernacle
of
sh●●tim-wood
,
standing
up
.
]
These
boards
of
the
tabernacle
(
which
were
fastened
in
silver
socl●●●
,
ver.
19.
)
signi●●ed
the
severall
members
of
the
Church
,
w●o
are
built
upon
the
fou●dation
of
th●
Pr●ph●ts
and
Apostles
,
●●s●●
Christ
hims●lf
b●ing
th●●●i●f
corner
stone
;
In
whom
all
the
building
fitly
fram●d
●ogether
groweth
unto
●n
holy
temple
in
the
Lord
,
Ephes.
2.
20
,
21.
See
Rev.
3.
12.
Him
that
overcom●th
will
I
mak
a
pillar
in
the
temple
of
my
God
.
Vers.
16.
Ten
cubits
shall
be
the
length
of
a
board
,
&c.
]
Which
was
the
height
of
the
tabernacle
,
ten
cubit●
or
five
yards
.
Vers.
17.
Two
tenons
shall
there
be
in
one
board
,
&c.
]
That
is
,
pieces
of
board
cut
out
of
the
same
breadth
and
depth
in
the
bottome
of
each
board
,
to
put
into
the
sockets
for
their
fastning
.
Vers.
18.
And
thou
shalt
make
boards
for
the
tab●rnacle
,
twenty
boards
,
&c.
]
Twenty
boards
,
each
of
them
being
a
cubit
and
an
half
broad
ver.
16.
make
thir●●
cubits
,
that
is
fifteen
yards
;
which
was
the
length
of
the
tabernacle
.
Vers.
19.
And
thou
shalt
make
fourty
sockets
of
silver
,
&c.
]
Or
footstalls
,
having
hollow
mortaises
for
the
tenons
of
the
boards
to
be
fastned
in
.
Vers.
22.
And
for
the
sides
of
the
tabernacle
Westward
.
]
That
is
,
for
the
whole
West
end
,
from
one
side
or
corner
of
it
to
the
other
.
Vers.
23.
And
two
boards
shalt
thou
make
for
the
corners
,
&c.
]
These
are
called
the
corner
boards
,
either
because
they
stood
sloping
,
and
so
joyned
the
boards
of
the
side
and
end
together
;
or
because
they
were
made
purposely
of
another
fashion
,
that
standing
in
the
corners
they
might
strengthen
the
whole
frame
of
the
tabernacle
.
Vers.
24.
And
they
shall
be
coupled
together
b●neath
,
&c.
]
That
is
,
they
shall
be
cut
or
slit
in
the
midst
,
and
then
doubled
(
the
Hebrew
word
signifieth
twined
)
they
were
to
be
cut
just
of
the
same
proportion
every
way
,
and
then
clapt
together
,
one
to
line
the
other
:
and
by
this
means
though
there
were
eight
boards
in
the
end
,
yet
the
tabernacle
was
not
twelve
but
ten
cubits
,
that
is
five
yard●
,
broad
.
And
they
shall
be
coupled
together
above
the
head
of
it
into
one
ring
.
]
This
I
understand
of
a
plate
of
gold
,
which
was
put
about
the
ends
of
these
corner-doubled
boards
for
better
binding
or
fast
closing
them
together
.
Vers.
26.
And
tho●
shalt
make
barres
of
shittim-wood
;
five
for
the
boards
of
the
one
side
of
the
tabernacle
,
&c.
]
Foure
of
these
were
rowes
ofbarres
;
for
it
seems
onely
the
middle
barre
did
reach
from
end
to
end
,
ver.
28.
the
other
were
shorter
barres
,
laid
in
foure
rowes
,
two
beneath
&
two
above
,
and
some
way
joyned
together
▪
where
they
met
,
for
the
strengthening
of
them
.
Vers.
28.
And
the
middle
barre
in
the
middest
of
the
boards
shall
reach
from
end
to
end
.
]
There
were
two
rowes
of
barres
went
acrosse
in
the
upper
part
of
the
boards
,
and
two
in
the
nether
part
of
the
boards
;
but
this
barre
,
that
went
athwart
in
the
middest
of
the
length
of
the
boards
,
was
all
of
one
piece
,
one
entire
barre
,
reaching
from
end
to
end
.
Now
the
fastning
together
of
these
boards
thus
with
barres
s●gnified
the
uniting
of
all
the
members
together
by
one
and
the
same
spirit
in
Christ
,
from
whom
the
whole
body
fi●ly
joyned
together
,
and
compacted
by
that
which
every
joynt
supplieth
,
according
to
the
effectuall
working
in
the
measure
of
every
part
,
maketh
increase
of
the
body
,
unto
the
edifying
of
it self
in
love
,
Ephes.
4.
16.
Vers.
31.
And
thou
shalt
make
a
vail
of
blew
,
&c.
]
This
vail
,
which
closed
in
the
most
holy
place
,
signified
,
1.
the
body
of
Christ
,
shadowing
his
divinitie
,
by
which
he
hath
opened
for
us
a
way
into
the
holiest
,
that
is
,
into
heaven
:
Heb.
10.
19
,
20.
Having
therefore
,
brethren
,
boldnesse
to
enter
into
the
holiest
by
the
bloud
of
Jesus
,
by
a
new
and
living
way
which
he
hath
consecrated
for
us
,
through
the
vail
,
that
is
to
say
,
his
flesh
,
&c.
See
also
Heb.
9.
8
,
24.
And
2.
it
signified
that
as
yet
the
spirituall
worship
of
God
was
in
a
manner
hidden
under
the
vail
of
legall
ceremonies
,
which
should
be
clearly
revealed
at
the
coming
of
Christ
;
3.
It
might
also
signifie
the
separation
betwixt
the
Church
of
the
Jews
and
of
the
Gentiles
,
which
is
now
reconciled
by
Christ
,
Ephes.
2.
14.
For
he
is
our
peace
,
which
hat●
made
of
both
one
,
and
hath
broken
down
that
partition-wall
;
and
therefore
at
the
death
of
Christ
the
vail
rent
asunder
,
Luke
23.
45.
Vers.
32.
Their
hooks
shall
be
of
gold
,
&c.
]
Which
did
hold
up
the
cords
upon
which
the
vail
did
ride
,
and
were
fastned
to
the
heads
of
the
pillars
.
Vers.
33.
And
thou
shalt
hang
up
the
vail
under
the
taches
,
&c.
]
Under
those
taches
mentioned
ver.
6.
so
that
this
is
added
to
shew
in
what
place
this
vail
was
to
be
hung
up
.
Vers.
36.
And
thou
shalt
make
an
hanging
for
the
doore
,
&c.
]
This
hanging
at
the
very
entrance
into
the
Tabernacle
signified
with
what
fear
and
reverence
we
should
approch
into
Gods
presence
,
and
partake
of
his
sacred
mysteries
,
not
rushing
in
boldly
upon
them
without
any
awe
;
as
also
the
restraint
of
the
Jewish
Church
from
such
blessings
as
are
now
opened
unto
us
in
Christ
:
for
within
this
hanging
the
people
might
not
come
,
Hebr.
9.
6.
Vers.
37.
And
thou
shalt
make
for
the
hangings
five
pillars
of
shittim-wood
.
&c.
]
Because
this
lay
open
to
the
wind
and
weather
,
it
had
the
more
pillars
to
strengthen
it
;
the
other
had
but
foure
.
CHAP.
XXVII
.
Vers.
1.
ANd
thou
shalt
make
an
altar
of
shittim-wood
.
]
Though
the
altar
was
made
of
wood
,
yet
it
was
covered
over
with
brasse
to
defend
it
from
the
heat
of
the
fire
,
which
lay
ever
burning
upon
it
;
and
besides
the
widenesse
and
length
of
it
was
such
that
the
fire
needed
not
come
near
the
sides
,
but
might
be
kept
within
the
compasse
of
the
grate
,
which
was
all
of
brasse
.
Nei●her
is
this
Law
contrary
to
that
,
Exod.
20.
24.
An
altar
of
earth
thou
shalt
make
,
&c.
For
that
is
meant
of
altars
to
be
made
upon
the
sudden
upon
some
extraordinary
occasion
,
which
were
onely
for
a
time
,
and
so
to
be
dissolved
again
,
such
as
Samuel
and
Elias
made
;
but
this
was
for
the
perpetuall
use
of
the
tabernacle
,
and
was
a
type
of
Christ
,
who
is
now
the
onely
altar
of
his
Church
,
Heb.
13.
10.
We
have
an
altar
,
whereof
they
have
no
right
to
eat
which
serve
the
tabernacle
.
Vers.
2.
And
thou
shalt
make
the
horns
of
it
,
&c.
]
To
these
they
bound
their
sacrifices
,
Psal.
118.
27.
Bind
the
sacrifice
with
cords
,
even
to
the
horns
of
the
altar
:
And
besides
,
horns
usually
signifying
power
and
might
(
Habb
.
3.
4.
He
had
horns
coming
out
of
his
hand
,
and
there
was
the
hiding
of
his
power
)
these
foure
horns
signified
the
power
of
Christ
for
the
salvation
of
his
people
,
gathered
from
the
foure
corners
of
the
world
.
Vers.
3.
And
his
flesh-hooks
,
&c.
]
The
word
in
the
originall
may
comprehend
fire-tongs
,
forks
,
and
other
instruments
,
used
as
occasion
was
to
remove
and
lay
in
order
the
wood
,
coals
,
and
flesh
of
the
sacrifices
:
But
our
Translatours
have
rendered
it
flesh-hooks
,
that
is
,
those
instruments
with
teeth
,
used
to
take
flesh
out
of
pots
,
1.
Sam.
2.
14.
All
that
the
flesh-hook
brought
up
,
the
priest
took
for
himsel●
.
See
also
2.
Chron.
4.
16.
Vers.
4.
And
upon
the
net
thou
shalt
make
foure
brazen
rings
,
&c.
]
Wherewith
it
hung
upon
ledges
or
hooks
within
the
altar
,
happely
upon
the
ends
or
hooks
in
the
inside
of
those
rings
which
were
on
the
outside
for
the
carrying
of
the
altar
:
And
thus
hanging
down
midway
the
hollow
of
the
altar
,
the
boards
on
each
side
would
fence
the
flames
in
part
from
the
wind
and
weather
.
Vers.
9.
And
thou
shalt
make
the
court
of
the
tabernacle
,
&c.
]
This
was
called
the
court
of
the
tabernacle
,
because
it
was
reared
up
round
about
the
tabernacle
,
chap.
40.
33.
Here
the
sacrifices
were
killed
,
and
other
services
of
the
Levites
performed
;
and
it
was
a
type
of
the
visible
Church
here
in
this
world
,
where
both
true
believers
and
hypocrites
do
joyn
together
in
the
outward
duties
of
Gods
worship
and
service
:
for
which
cause
also
it
was
so
spacious
and
large
,
an
hundred
cubits
,
that
is
,
fifty
yards
long
,
and
fifty
cubits
,
that
is
,
five
and
twenty
yards
wide
,
to
signifie
how
greatly
the
Church
should
be
enlarged
in
processe
of
time
,
especially
when
the
Gentiles
should
also
become
Gods
people
.
Vers.
10.
The
hooks
of
the
pillars
and
their
fillets
shall
be
of
silver
.
]
These
fillets
were
certain
hoops
or
wreaths
of
silver
,
which
compassed
the
pillars
and
served
for
ornament
,
and
happely
for
th●
better
fastning
of
the
hangings
in
some
places
to
the
pillars
:
where
the
making
of
these
is
related
,
it
is
said
that
their
heads
also
(
or
chapiters
)
were
over-laid
with
silver
,
chap.
38.
17.
though
that
be
not
her●
expressed
.
Vers.
12.
Their
pillars
ten
,
and
their
sockets
ten
.
]
The
hangings
on
the
West
side
must
have
ten
pillars
,
standing
upon
as
many
brasen
sockets
.
And
here
we
must
also
note
that
doubtlesse
there
stood
two
pillars
joyned
together
in
each
corner
,
for
otherwise
we
cannot
say
whether
the
corner
pillar
was
to
be
numbred
amongst
the
twenty
pillars
,
appointed
on
each
side
for
the
length
of
the
court
,
or
the
●●n
appointed
for
the
breadth
.
Vers.
16.
And
for
the
gate
of
the
court
shall
be
an
hanging
of
twenty
cubits
,
&c.
]
See
the
note
,
chap.
26.
36.
Vers.
18.
And
the
height
five
cubits
,
&c.
]
This
court
therefore
of
th●
tabernacle
was
but
half
so
high
as
the
tabernacle
,
and
therefore
the
tabernacle
might
be
easily
seen
;
yet
these
hangings
were
so
high
that
men
could
not
overlook
them
.
Vers.
19.
All
the
vessels
of
the
tabernacle
,
&c.
shall
be
of
brasse
.
]
That
is
,
such
as
were
onely
for
the
taking
down
and
setti●g
up
of
the
tabernacle
,
as
the
pinnes
or
stakes
which
were
driven
into
the
ground
to
fasten
it
.
Vers.
20.
And
thou
shalt
command
the
children
of
Israel
,
that
they
bring
pure
oyl
olive
beaten
,
&c.
]
It
seems
that
oyl
which
was
first
gotten
out
of
the
olives
by
beating
or
stamping
of
them
,
was
farre
purer
●nd
clearer
from
dregges
,
then
that
which
was
afterward
crushed
out
with
a
presse
.
This
therefore
th
e
children
of
Israel
were
appointed
to
provide
for
the
lamp
in
the
golden
candlestick
,
even
pure
oyl
olive
beaten
,
wherewith
the
priests
were
to
maintain
the
lamps
,
to
cause
the
lamp
to
burn
alwayes
,
that
is
every
night
,
by
renewing
them
still
at
the
appointed
times
:
As
the
daily
sacrifice
is
called
a
continuall
burnt-offering
,
Exod.
29.
42.
and
yet
it
was
offered
but
twice
every
day
,
at
morning
and
evening
.
And
so
this
word
,
alwayes
,
is
explained
in
the
following
verse
,
Aaron
and
his
sonnes
shall
order
it
from
evening
to
morning
before
the
Lord
.
At
the
East
end
of
the
ta
bernacle
,
either
abov●
the
vail
,
or
at
the
opening
of
it
,
there
might
come
in
light
sufficient
in
the
day
time
;
and
therefore
I
conceive
then
the
lamps
burnt
not
,
but
in
the
night
onely
,
and
were
put
out
in
the
morning
;
which
some
inferre
also
from
that
,
1.
Sam.
3.
3.
where
it
is
said
that
the
Lord
appeared
to
Samuel
ere
the
lamp
of
God
went
out
in
the
temple
of
God
,
to
wit
,
before
the
break
of
day
.
Now
by
this
pure
oyl
was
signified
the
gifts
and
graces
of
the
Spirit
,
whereby
the
ministers
of
God
are
fitted
to
be
as
lights
among
the
people
.
Vers.
21.
In
the
tabernacle
of
the
congregation
,
&c.
]
The
●abernacle
is
here
called
the
tabernacle
of
the
congregation
,
because
though
the
people
did
not
enter
into
this
place
;
yet
to
the
doore
of
this
tabernacle
they
brought
their
offerings
,
and
there
did
the
Lord
meet
with
the
people
,
and
make
known
his
will
to
them
.
Aaron
and
his
sonnes
shall
order
it
,
&c.
]
Signifying
that
the
priests
lippes
should
preserve
knowledge
.
CHAP.
XXVIII
.
Vers.
1.
ANd
take
thou
unto
thee
Aaron
thy
brother
,
&c.
]
Because
Aaron
was
the
brother
of
Moses
,
to
prevent
any
envy
amongst
the
people
,
this
is
in
the
first
place
expressed
,
that
it
was
by
the
Lords
appointment
and
command
that
he
and
his
sonnes
were
set
apart
to
the
office
of
the
priesthood
.
Vers.
2.
And
thou
shalt
make
holy
garments
for
Aaron
thy
brother
,
for
glory
and
for
beauty
.
]
That
is
,
glorious
and
beautifull
.
And
hereby
was
signifyed
,
1.
the
insufficiency
of
Aarons
priesthood
,
that
there
was
not
in
him
(
if
you
look
on
him
in
his
own
person
)
sufficient
worth
that
he
should
mediate
between
God
and
man
;
for
th●refore
was
this
holinesse
in
his
garments
to
cover
the
pollution
of
his
own
p●rson
▪
2.
the
more
then
angelicall
purity
and
holinesse
of
Christ
,
whose
type
Aaron
thus
attired
was
,
Heb.
9.
14.
Christ
through
the
eternall
spirit
offered
himself
without
spot
to
God
.
By
whom
also
his
Church
is
clothed
with
garments
of
beautifull
glory
,
Isai
.
52.
1.
Put
on
thy
beautifull
garments
,
oh
Jerusalem
,
the
holy
citie
.
Rev.
19.
8.
To
her
was
granted
that
she
should
be
arrayed
in
fine
linen
,
clean
and
white
;
for
the
fine
linen
is
the
righteousnesse
of
the
Sain●s
:
3.
to
shew
the
extraordinary
degrees
of
holinesse
required
in
those
that
serve
at
the
altar
▪
Vers.
3.
And
thou
shalt
speak
unto
all
that
are
wise-hearted
,
&c.
that
they
may
make
Aarons
garments
to
consecrate
him
,
&c.
]
That
is
,
to
be
a
signe
of
his
consecration
and
sanctification
from
God
;
therefore
it
was
death
to
minister
without
these
garments
.
Vers.
6.
And
th●y
shall
make
the
ephod
of
gold
,
&c.
]
It
was
called
the
ephod
of
an
hebrew
word
,
which
signifieth
to
close
,
compasse
,
or
gird
about
,
because
it
compassed
fitly
the
body
,
and
was
tied
thereto
:
it
was
the
outmost
of
all
Aarons
garments
,
and
covered
his
whole
body
,
both
back
and
breast
,
from
the
shoulders
down
to
the
loyns
,
excepting
onely
the
breast
,
where
the
breast-plate
was
fastened
.
Vers.
7.
It
shall
have
the
two
shoulder-pieces
thereof
joyned
at
the
edges
thereof
;
and
so
it
shall
be
joyned
together
.
]
These
shoulder-pieces
were
either
the
pieces
which
went
up
both
before
and
behind
from
the
body
of
the
ephod
,
and
so
met
together
on
the
top
of
each
shoulder
,
and
were
joyned
together
in
the
edge
thereof
,
a
hole
being
left
in
the
midst
through
which
the
priests
head
went
when
he
put
on
the
ephod
;
or
else
it
is
meant
of
certain
wings
(
as
we
call
them
)
which
were
joyned
to
the
ephod
in
the
edge
round
about
each
shoulder
.
Vers.
8.
And
the
curious
girdle
of
the
ephod
which
is
upon
it
shall
be
of
the
same
,
&c.
]
By
this
is
meant
two
pieces
or
slaps
which
came
from
the
back
part
of
the
ephod
under
the
arm-holes
,
and
are
called
the
curious
guard
,
or
girdle
,
because
the
nether
lappets
served
as
a
girdle
to
fasten
it
below
:
and
it
is
said
that
it
should
be
upon
it
,
that
is
,
is
joyned
as
a
part
of
it
,
which
is
added
to
distinguish
it
from
the
girdle
mentioned
ver.
39.
Thou
shalt
make
the
girdle
of
needlework
,
which
was
not
a
part
of
the
ephod
,
as
this
,
which
is
therefore
called
often
the
golden
girdle
.
Vers.
9.
And
thou
shalt
take
two
onyx-stones
,
and
grave
on
them
the
names
of
the
children
of
Israel
.
]
These
two
onyx-stones
,
whereon
were
graven
the
names
of
the
twelve
sonnes
of
Jacob
,
signified
the
firm
and
perpetuall
love
of
Christ
toward
his
Church
;
and
also
how
precious
they
be
to
him
,
&
how
continually
mindfull
he
is
of
them
,
Cant.
8.
6.
Set
me
as
a
seal
upon
thy
heart
,
as
a
seal
upon
thy
arm
;
for
love
is
strong
as
death
.
See
also
Hag.
2.
23.
In
that
day
,
saith
the
Lord
of
hosts
,
will
I
take
thee
O
Zorobbabel
my
servant
,
&c.
and
will
make
thee
as
a
signet
.
Vers.
10.
Six
of
their
names
on
one
stone
,
and
the
other
six
names
of
the
rest
on
the
other
stone
,
according
to
their
birth
.
]
That
is
,
first
Reuben
,
then
Simeon
,
and
so
the
rest
according
to
their
age
:
And
this
signified
the
like
precious
faith
and
dignity
which
all
have
obtained
before
God
in
Christ
,
2.
Pet.
1.
1.
To
them
that
have
obtained
the
like
precious
faith
:
So
Gal.
3.
28
,
29.
Ye
are
all
one
in
Christ
Jesus
:
And
if
ye
be
in
Christ
,
then
are
ye
Abrahams
seed
,
and
heirs
according
to
the
promise
.
Vers.
12.
And
thou
shalt
put
the
two
stones
upon
the
shoulders
of
the
ephod
,
&c.
]
Hereby
was
signified
the
power
and
principality
of
the
Mediatour
,
laid
upon
Christs
shoulders
,
Isai
.
9.
6.
And
the
government
shall
be
upon
his
shoulders
,
&c.
See
22.
chap.
ver.
22.
And
the
key
of
the
house
of
David
will
I
lay
upon
his
shoulders
.
In
regard
whereof
he
doth
,
1.
bear
our
iniquities
,
Isai
.
53.
4.
Surely
he
hath
born
our
griefs
,
and
carried
our
sorrows
,
&c.
2.
by
his
mediation
and
intercession
he
presents
us
as
pure
and
holy
unto
God
,
Eph.
5.
27.
That
he
might
present
it
to
himself
a
glorious
church
,
&c.
so
also
John
17.
19
,
20
,
21.
And
for
their
sakes
I
sanctifie
my self
,
that
they
also
might
be
sanctified
through
the
truth
,
&c.
3.
he
doth
support
and
defend
us
from
all
evil
,
Deut.
32.
11
,
12.
As
an
eagle
stirreth
up
her
nest
,
fluttereth
over
her
young
,
spreadeth
abroad
her
wings
,
taketh
them
,
beareth
them
on
her
wings
,
so
the
Lord
alone
did
lead
him
,
&c.
And
fourthly
he
carried
those
,
whose
names
are
written
in
the
book
of
life
,
as
it
were
upon
his
shoulders
into
heaven
,
who
were
plunged
in
the
gulf
of
sinne
and
death
,
and
were
utterly
unable
to
raise
themselves
thither
.
And
thus
was
all
the
occasion
of
envy
taken
away
,
the
people
being
hereby
taught
that
they
were
none
of
them
excluded
,
but
in
the
person
of
one
were
all
presented
as
a
royall
priesthood
unto
God
.
For
stones
of
memoriall
unto
the
children
of
Israel
.
]
That
is
,
they
shall
be
a
visible
signe
to
put
them
in
remembrance
of
their
interest
in
God
through
Christ
,
and
to
assure
them
that
God
seeing
their
names
upon
the
shoulders
of
the
priest
,
would
remember
the
covenant
he
had
made
with
their
fathers
,
and
accordingly
would
do
them
good
:
for
so
the
like
phrase
is
used
concerning
God
,
Gen.
9.
16.
The
bow
shall
be
in
the
cloud
,
and
I
will
look
upon
it
,
that
I
may
remember
the
everlasting
covenant
betwixt
God
and
every
living
creature
.
Vers.
13.
And
thou
shalt
make
o●ches
of
gold
.
]
To
wit
for
the
two
onyx
stones
to
be
set
in
,
whereon
were
ingraven
the
names
of
the
twelve
sonnes
of
Jacob
,
and
which
were
to
be
fastened
upon
the
two
shoulderpeices
of
the
ephod
.
Vers.
15.
And
thou
shalt
make
the
breastplate
of
judgement
,
&c.
]
So
called
,
because
the
priest
did
use
to
put
it
on
when
he
consulted
with
the
Lord
about
the
cause
of
the
people
to
give
right
judgement
▪
Numb
.
27.
21.
And
he
shall
stand
before
Eleasar
the
priest
,
who
shall
ask
counsel
for
him
after
the
judgement
of
Urim
before
the
Lord
,
&c.
Or
it
noted
the
care
that
the
priest
should
have
of
answering
judgement
and
equity
to
them
that
enquired
of
God
by
him
.
See
vers.
30.
And
hereby
was
signified
the
righteousnesse
of
Christ
,
Isa.
59.
17.
For
he
put
on
righteousnesse
as
a
breastplate
,
and
an
helmet
of
salvation
upon
his
head
.
Vers.
17.
And
thou
shalt
set
in
it
settings
of
stones
,
&c.
]
See
vers.
9.
Vers.
21.
And
the
stones
shall
be
with
the
names
of
the
children
of
Israel
,
&c.
]
By
this
was
signified
both
that
the
Israel
of
God
are
united
to
Christ
and
joyned
so
,
that
what
he
did
we
may
be
said
to
have
done
in
him
;
(
in
him
we
are
presented
unto
God
as
pure
and
holy
)
and
also
the
love
of
Christ
that
he
alwayes
bears
us
in
his
heart
,
being
ever
mindfull
of
us
,
and
solicitous
for
our
salvation
.
Vers.
22.
And
thou
shalt
make
upon
the
breastplate
chains
at
the
ends
,
&c.
]
These
I
take
to
be
the
same
mentioned
vers.
14.
And
two
chains
of
pure
gold
at
the
ends
:
onely
there
they
were
spoken
of
in
regard
of
their
fastening
to
the
ouches
,
here
in
regard
of
their
fastening
to
the
breastplate
.
Vers.
25.
And
put
them
on
the
shoulderpeices
of
the
ephod
before
it
.
]
That
is
,
toward
the
forepart
of
the
ephod
.
And
thus
was
the
breastplate
fastened
to
the
ephod
by
these
two
chains
,
which
were
fastened
at
one
end
to
the
two
rings
that
were
in
the
upper
corners
of
the
breastplate
,
and
at
the
other
end
to
the
two
ouches
that
were
on
the
shoulderpi●ces
of
the
ephod
.
Vers.
26.
And
thou
shalt
put
them
upon
the
two
ends
of
the
breastplate
,
&c.
]
That
is
,
in
the
two
ends
of
the
nether
part
of
the
breastplate
below
,
towards
the
imbrodered
girdle
of
the
ephod
.
In
the
border
thereof
which
is
in
the
side
of
the
ephod
inward
.
]
That
is
,
not
onely
on
the
undermost
edge
of
the
breastplate
,
but
also
on
the
inside
of
that
edge
,
that
the
joyning
together
of
these
rings
with
those
of
the
ephod
might
be
hidden
under
the
edge
of
the
breastplate
.
Vers.
27.
And
two
other
rings
of
gold
thou
sha't
make
,
and
shalt
put
them
on
the
two
sides
of
the
ephod
,
&c.
]
The
rings
here
mentioned
were
those
to
which
the
rings
on
the
lower
part
of
the
breastplate
were
to
be
fastened
,
and
direction
is
given
where
they
should
be
set
,
to
wit
,
first
on
the
sides
of
the
ephod
,
the
right
side
and
the
left
;
secondly
underneath
,
that
is
,
in
the
lower
part
of
each
side
of
the
ephod
,
not
in
the
upper
part
or
middle
of
it
;
thirdly
,
towards
the
forepart
thereof
,
that
is
,
though
on
the
sides
of
the
ephod
,
yet
not
so
backward
as
to
be
under
the
arms
,
but
toward
the
forepart
of
the
sides
nearer
the
breast
;
fourthly
,
over
against
the
coupling
thereof
,
that
is
,
directly
against
the
ouches
on
the
shoulderpieces
,
where
the
upper
part
of
the
breastplate
was
coupled
to
the
ephod
;
and
fifthly
,
above
the
curious
girdle
of
the
ephod
,
that
is
,
above
those
lappets
wherewith
the
ephod
was
girt
close
about
the
loins
of
the
high
priest
,
which
were
therefore
called
the
curious
girdle
of
the
ephod
.
Vers.
30.
And
thou
shalt
put
in
the
breastplate
of
judgement
the
Urim
and
Thummim
,
&c.
]
Urim
and
Thummim
are
by
interpretation
lights
and
perfections
,
and
signified
that
the
gifts
of
the
holy
Ghost
should
be
in
Christ
without
measure
,
even
all
the
treasure
of
wisdome
and
knowledge
,
and
all
perfection
of
purity
that
mans
nature
is
capable
of
.
What
these
Urim
and
Thummim
were
,
we
cannot
say
▪
Amongst
the
divers
conjectures
of
Interpreters
the●e
are
two
that
have
most
probability
in
them
:
the
one
is
,
that
the
Urim
and
Thummim
are
no
other
but
those
very
rowes
of
pretious
stones
,
before
mentioned
,
that
were
in
the
breastplate
,
and
are
here
called
Urim
and
Thummim
,
not
onely
because
of
their
brightnesse
and
perfection
,
but
especially
also
with
respect
unto
their
use
,
which
was
,
that
by
them
the
high
priest
did
inquire
of
God
for
the
people
,
and
was
by
the
speciall
inspiration
of
the
Spirit
enabled
to
return
them
an
answer
,
which
did
accordingly
come
to
passe
:
and
hence
it
is
,
they
say
,
that
in
the
thirty
ninth
chapter
,
where
Moses
doth
exactly
relate
how
all
things
were
made
according
to
Gods
appointment
,
there
is
no
mention
made
of
the
Urim
and
Thummim
,
but
onely
of
the
twelve
pretious
stones
set
in
the
breastplate
,
because
these
stones
,
set
in
two
rowes
,
were
usually
called
among
the
people
the
Urim
and
Thummim
in
regard
of
their
use
,
the
high
priests
enquiring
of
God
by
them
and
returning
a
perfect
answer
to
those
demands
that
were
made
to
him
.
And
indeed
this
I
should
readily
imbrace
for
truth
,
but
that
one
thing
onely
makes
it
doubtfull
,
to
wit
,
that
it
is
said
the
workmen
did
set
the
stones
in
the
breast-plate
,
chap.
39.
10.
whereas
Moses
put
in
the
Urim
and
Thummim
,
Levit.
8.
8.
The
other
opinion
is
,
that
these
very
words
,
Urim
and
Thummim
,
were
written
in
some
pretious
matter
,
not
made
by
humane
art
,
but
by
the
almighty
power
of
God
,
and
so
were
given
by
God
to
Moses
,
and
by
him
put
within
the
fold
of
the
pectorall
,
Levit.
8.
8.
Also
he
put
in
the
breastplate
the
Urim
and
Thummim
.
And
therefore
this
is
not
mentioned
amongst
those
things
that
were
made
by
the
artificers
,
because
this
was
,
as
the
tables
of
the
Law
,
the
work
of
God
and
not
of
man
:
This
also
is
very
probable
,
but
yet
a
conjecture
onely
;
neither
can
we
(
the
Scripture
being
silent
)
certainly
determine
what
they
were
.
When
the
Jews
returned
out
of
Babylon
they
were
lost
,
and
therefore
some
businesses
hung
in
suspense
,
Ezra
2.
63.
Till
there
stood
up
a
priest
with
Urim
and
Thummim
;
neither
do
we
find
in
any
of
the
Jewish
Rabbins
that
they
themselves
did
certainly
know
what
they
were
.
And
Aaron
shall
bear
the
judgement
of
the
children
of
Israel
upon
his
heart
,
&c.
]
That
is
,
the
breastplate
of
judgement
,
wherein
were
the
Urim
and
Thummim
,
so
called
,
both
because
it
was
the
type
of
that
light
and
perfection
in
Christ
which
he
communicates
to
his
people
;
as
also
because
hereby
answers
of
judgement
were
given
to
the
Israelites
.
See
Numb
.
27.
21.
Vers.
31.
And
thou
shalt
make
the
robe
of
the
ephod
all
of
blue
.
]
So
called
,
because
it
was
worn
next
under
the
ephod
,
and
,
being
of
it self
a
loose
robe
,
was
girded
to
the
body
by
the
curious
girdle
of
the
ephod
:
It
signified
the
heavenly
robe
of
Christs
righteousnesse
.
Vers.
33.
And
beneath
upon
the
hemme
of
it
thou
shalt
make
pomegranates
of
blue
,
&c.
]
These
as
they
hung
upon
the
garment
,
signified
that
onely
the
fragrant
smell
of
the
garment
of
Christs
righteousnesse
makes
us
a
sweet
favour
unto
God
;
as
they
hung
intermixed
with
bells
,
they
signified
the
sweet
and
comfortable
effects
of
Christs
doctrine
,
by
which
we
come
to
be
clothed
with
the
fragrant
robe
of
Christs
righteousnesse
,
and
from
his
fulnesse
to
receive
even
grace
for
grace
.
And
bells
of
gold
between
them
round
about
.
]
Signifying
the
pure
and
pretious
voice
of
Christ
,
heard
of
God
in
his
prayer
and
mediation
;
of
the
people
,
in
his
teaching
and
instruction
.
Vers.
35.
And
his
sound
shall
be
heard
when
he
goeth
unto
the
holy
place
,
&c.
]
Of
which
(
besides
the
mysteries
signified
,
whereof
above
)
this
was
also
a
reason
,
that
notonely
the
priest
but
the
people
also
might
by
the
sound
of
those
bells
be
put
in
mind
to
lift
up
their
hearts
to
God
,
&c.
Vers.
36.
And
thou
shalt
make
a
plate
of
pure
gold
,
&c.
]
This
was
made
like
the
forepart
of
a
coronet
,
and
therefore
called
,
chap.
29.
30.
The
plate
of
the
holy
crown
,
which
being
joyned
to
the
miter
,
signified
that
Christ
should
be
not
onely
priest
but
king
.
And
grave
upon
it
like
the
engravings
of
a
signet
,
Holinesse
to
the
Lord.
]
Signifying
the
intercession
of
Christ
,
that
by
his
holinesse
we
are
presented
as
holy
,
yea
perfectly
holy
,
in
the
sight
of
God
.
John
17.
19.
And
for
their
sakes
I
sanctifie
my self
that
they
also
might
be
sanctified
through
the
truth
.
Vers.
38.
And
it
shall
be
upon
Aarons
forehead
,
&c.
]
To
wit
that
it
might
be
an
eminent
visible
token
of
Gods
gratious
acceptation
of
his
people
to
be
seen
and
read
of
all
men
to
their
comfort
,
even
that
God
accepteth
both
them
and
their
imperfect
services
in
the
face
of
Jesus
Christ
,
who
by
his
sufferings
and
mediation
hath
taken
away
the
sinnes
of
his
people
which
they
commit
in
their
most
holy
and
religious
actions
,
1.
John
2.
1
,
2.
If
any
man
sinne
,
we
have
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sinnes
,
&c.
Vers.
39.
And
thou
shalt
imbroider
the
coat
of
fine
linen
,
&c.
]
A
garment
with
sleeves
,
covering
the
whole
body
down
to
the
feet
,
and
being
loose
was
girded
to
the
body
with
a
girdle
.
Levit.
8.
7.
And
he
put
upon
him
the
coat
,
and
girded
him
with
the
girdle
,
&c.
It
was
under
the
robe
of
the
ephod
;
and
did
also
signifie
the
garments
of
justice
wherewith
Christ
and
his
children
are
arayed
.
And
thou
shalt
make
the
girdle
of
needlework
,
&c.
]
This
was
made
of
fine
linen
,
blew
,
and
purple
,
and
scarlet
,
Exod.
39.
29.
It
served
to
gird
the
coat
with
,
which
was
under
the
robe
,
Levit.
8.
7.
And
he
put
upon
him
the
coat
,
and
girded
him
with
the
girdle
,
&c.
and
signified
the
trust
,
constancie
,
and
expedition
of
Christ
in
his
ministration
,
Isay
11.
5.
And
his
righteousnesse
shall
be
the
girdle
of
his
loyns
,
&c.
for
these
are
things
usually
signified
in
the
Scripture
by
girding
,
Luke
12.
35.
Let
your
loyns
be
girded
about
,
and
your
lights
burning
.
Vers.
40.
And
for
Aarons
sonnes
thou
shalt
make
coats
,
&c.
]
Called
elsewhere
ephods
(
1.
Sam.
22.
18.
And
slew
on
that
day
fourescore
and
five
persons
that
did
weare
a
linen
ephod
,
)
because
it
was
their
uppermost
garment
:
the
high
priests
was
imbroidered
,
this
onely
of
linen
,
chap.
39.
27.
And
they
made
coats
of
fine
linen
,
of
woven
work
▪
for
Aaron
and
for
his
sonnes
;
and
signified
the
purity
and
sanctification
of
Gods
Saints
,
who
are
all
priests
evangelicall
.
See
Levit.
16.
4.
And
thou
shalt
make
for
them
girdles
,
&c.
]
Aarons
was
of
divers
colours
,
Exod.
39.
29.
these
not
.
Vers.
41.
And
thou
shalt
put
them
upon
Aaron
thy
brother
,
and
his
sonnes
with
him
.
]
Now
cannot
the
people
think
that
Aaron
had
injuriously
seised
upon
the
priesthood
for
his
posterity
,
since
the
same
hand
invested
both
father
and
sonnes
.
Vers.
42.
And
thou
shalt
make
them
linen
breeches
,
&c.
]
See
Exod.
20.
26.
CHAP.
XXIX
.
Vers.
1.
ANd
this
is
the
thing
that
thou
shalt
do
unto
them
,
to
hallow
them
,
&c.
]
That
is
,
to
sanctifie
them
for
the
work
of
the
priesthood
:
and
all
the
following
ceremonies
,
sacrifices
,
purifyings
,
were
to
this
end
,
to
teach
men
to
look
off
from
these
men
,
who
had
need
themselves
of
purifying
,
and
sacrifices
of
atonement
,
and
to
look
onely
upon
Christ
,
or
upon
them
onely
as
types
of
Christ
.
Take
one
young
bullock
and
two
rammes
without
blemish
.
]
This
young
bullock
was
for
a
sinne-offering
,
and
the
two
rammes
were
the
one
for
a
burnt-offering
the
other
for
a
peace-offering
.
Vers.
2.
And
unleavened
bread
,
and
cakes
,
&c.
]
This
meat-offering
of
bread
and
cakes
was
to
be
unleavened
,
to
signifie
the
sincerity
and
incorruption
of
Christ
,
of
whom
all
sacrifices
were
types
,
and
who
is
indeed
the
true
bread
of
life
,
John
6.
55.
and
secondly
,
of
all
the
sacrifices
evangelicall
,
which
through
him
Christians
do
offer
unto
God
:
and
likewise
the
oyl
wherewith
they
were
mingled
,
signified
the
pretious
anointing
of
Gods
spirit
both
in
Christ
and
the
faithfull
.
1.
John
2.
27.
But
the
anointing
which
ye
have
received
of
him
abideth
in
you
;
●nd
ye
need
not
that
any
man
teach
you
:
but
as
the
same
anointing
teach●th
you
all
things
,
and
is
truth
,
and
is
no
lie
,
&c.
Vers.
2.
Of
wheaten
floure
shalt
thou
make
them
.
]
The
best
of
the
principle
grain
,
signifying
the
purity
of
Christ
and
all
Evangelicall
sacrifices
.
Vers.
4.
And
Aaron
and
his
sonnes
shalt
thou
bring
,
and
shalt
wash
them
with
water
.
]
To
wit
,
out
of
the
sanctified
laver
,
Exod.
30.
18.
And
this
signified
the
holinesse
that
was
required
in
these
legall
priests
that
were
to
be
types
of
Christ
.
Vers.
7.
Then
thou
shalt
take
the
anointing
oyl
,
and
poure
it
upon
his
head
.
]
Here
Moses
is
expressely
commanded
to
poure
the
anointing
oyl
(
for
the
making
whereof
there
is
afterwards
direction
given
,
Chap.
30.
23.
&c.
upon
the
head
of
Aaron
;
but
in
the
two
following
verses
,
where
there
is
order
given
for
the
consecration
of
his
sonnes
,
there
is
no
mention
made
of
anointing
them
;
whence
many
Expositours
conclude
,
that
onely
the
high
priest
Aaron
was
anointed
with
this
oyl
,
and
not
his
sonnes
:
yet
because
it
is
said
,
Exod.
30.
30.
Thou
shalt
anoint
Aaron
and
his
sons
,
and
Chap.
40.
14
,
15.
Thou
shalt
bring
his
sons
,
and
cloth●
them
with
coats
;
and
thou
shalt
anoint
them
,
as
thou
didst
anoint
their
father
,
that
they
may
minister
unto
me
in
the
priests
office
:
it
is
more
then
probable
,
that
at
their
first
consecration
both
Aaron
and
his
sonnes
were
anointed
.
Indeed
in
succeeding
times
it
is
evident
that
onely
the
high
priests
were
anointed
,
and
therefore
Levit.
21.
10.
he
is
distinguished
from
the
inferiour
priests
hereby
,
He
that
is
the
high
priest
among
his
brethren
,
upon
whose
head
the
anointing
oyl
was
poured
.
But
at
this
present
consecration
of
the
priests
,
doubtlesse
both
Aaron
and
his
sonnes
were
anointed
.
And
though
we
cannot
say
that
they
were
anointed
by
the
pouring
out
of
the
oyl
upon
their
heads
,
as
Aaron
was
;
yet
it
is
hard
on
the
other
side
to
restrain
their
anointing
to
the
sprinkling
of
the
holy
oyl
upon
them
and
their
garments
,
whereof
mention
is
made
,
Levit.
8.
30.
And
Moses
took
the
anointing
oyl
,
and
the
blo●d
which
was
upon
the
Altar
,
and
sprinkled
it
upon
Aarons
and
upon
his
sonnes
garments
with
him
,
&c.
Vers.
10.
And
thou
shalt
cause
a
bullock
to
be
brought
,
&c.
]
Which
was
to
be
a
sinne-offering
for
the
priest
,
vers.
14.
But
the
flesh
of
the
bullock
,
and
his
skin
,
and
his
dung
,
thou
shalt
burn
with
fire
without
the
camp
;
it
is
a
sinne-offering
.
And
Aaron
and
his
sonnes
shall
put
their
hands
upon
the
head
of
the
bullock
.
]
In
which
rite
by
the
hand
of
faith
they
disburthened
themselves
of
their
sinnes
,
and
laid
them
upon
the
head
of
the
sacrifice
,
that
is
,
upon
Christ
,
Isa.
53.
6.
God
hath
laid
upon
him
the
iniquity
of
us
all
.
Vers.
11.
And
thou
shalt
kill
the
bullock
before
the
Lord
,
&c.
]
Thus
till
Aaron
and
his
sonnes
were
fully
consecrated
for
the
service
of
the
priesthood
,
Moses
himself
did
by
extraordinary
warrant
from
god
do
the
work
of
the
priest
in
offering
these
sacrifices
;
whence
is
that
of
the
Psalmist
,
Psal.
99.
6.
Moses
and
Aaron
among
his
priests
.
Vers.
12.
And
thou
shalt
take
of
the
bloud
and
put
it
upon
the
horns
of
the
altar
,
&c.
]
That
is
,
the
brasen
altar
of
the
burnt-offerings
which
stood
in
the
court
yard
.
This
first
sinne-offering
differed
from
others
that
were
offered
for
the
sinnes
of
the
priests
:
In
others
,
the
bloud
was
carried
into
the
tabernacle
,
and
put
upon
the
horns
of
the
golden
altar
of
incense
,
Levit.
4.
7.
And
the
priest
shall
put
some
of
the
bloud
upon
the
horns
of
the
altar
of
sweet
incense
,
&c.
here
it
was
not
so
,
First
,
because
this
was
also
to
sanctifie
the
altar
it self
,
that
it
might
be
fit
afterwards
to
sanctifie
the
sacrifices
of
the
people
(
whereby
also
was
implyed
the
worthlesnesse
of
these
things
in
themselves
if
they
be
not
looked
upon
with
reference
to
Christ
)
Secondly
,
because
Aaron
and
his
sonnes
being
not
yet
full
priests
,
it
was
done
as
was
usuall
at
the
sinne-offerings
of
the
common
ruler
and
private
person
.
See
Levit.
4.
25
,
30.
As
for
the
doing
of
this
with
the
finger
,
this
was
used
in
all
sinne-offerings
,
Levit.
4.
and
onely
in
them
,
teaching
us
the
efficacy
of
Christs
bloud
for
the
purging
away
of
sinne
,
when
it
is
so
particularly
presented
unto
God
and
applyed
by
his
Spirit
,
Heb.
9.
12
,
13
,
14.
Neither
by
the
bloud
of
goats
and
calves
,
but
by
his
own
bloud
he
entred
once
into
the
holy
place
,
having
obtained
eternall
redemption
for
us
.
For
if
the
bloud
of
bulls
and
of
goats
,
and
the
ashes
of
an
heifer
sprinkling
the
unclean
,
sanctifieth
to
the
purifying
of
the
flesh
:
How
much
more
shall
the
bloud
of
Christ
,
who
through
the
eternall
Spirit
offered
himself
without
spot
to
God
,
purge
our
conscience
from
dead
works
to
serve
the
living
God
?
And
indeed
the
finger
of
God
,
Luk
11.
20.
is
expounded
to
be
the
Spirit
of
God
,
Matth.
12.
28.
And
poure
all
the
bloud
beside
the
bottome
of
the
altar
.
]
It
is
likely
that
it
was
poured
out
at
the
bottome
of
the
altar
on
the
inside
;
and
so
it
might
be
much
consumed
with
the
continuall
heat
of
the
fire
:
and
this
signified
the
full
price
that
should
be
paid
for
our
redemption
.
Vers.
13.
And
thou
shalt
take
of
the
fat
that
covereth
the
inwards
,
&c.
]
By
the
●at
may
be
meant
the
grossenesse
of
our
nature
in
all
the
faculties
and
powers
of
the
soul
,
the
understanding
in
the
heart
,
the
angry
motion
in
the
liver
,
the
concupiscence
in
the
kidneyes
or
reins
,
which
being
all
corrupted
are
therefore
to
be
purged
by
the
fire
of
the
Spirit
,
and
so
to
be
offered
unto
God
.
But
the
plainer
reason
of
this
ceremony
I
conceive
to
be
,
that
the
people
might
be
taught
highly
to
esteem
the
worship
of
God
,
by
this
direction
of
giving
him
the
best
of
the
sacrifices
.
Vers.
14.
But
the
flesh
of
the
bullock
▪
and
his
skinne
,
and
his
dung
,
thou
shalt
burn
without
the
camp
,
&c.
]
Thus
it
was
done
whereever
bullocks
were
offered
for
a
sinne-offering
,
Levit.
4.
and
when
the
bloud
was
carried
into
the
tabernacle
,
Levit.
6.
30.
No
sinne-offering
,
whereof
any
of
the
bloud
is
brought
into
the
tabernacle
of
the
congregation
to
reconcile
withall
in
the
holy
place
,
shall
be
eaten
;
it
shall
be
burnt
in
the
fire
.
It
was
to
imply
how
detestable
the
sinne
was
,
which
was
as
it
were
laid
upon
this
bullock
,
and
that
the
true
sacrifice
for
our
sinnes
should
suffer
without
the
gates
of
Jerusalem
,
Heb.
13.
11
,
12
,
13.
For
the
bodies
of
those
beasts
whose
bloud
is
brought
into
the
Sanctuary
,
by
the
high
priest
for
sinne
,
are
burnt
without
the
camp
:
wherefore
Jesus
also
,
that
he
might
sanctifie
the
people
with
his
own
bloud
,
suffered
without
the
gate
,
&c.
It
is
a
sinne-offering
.
]
And
therefore
thus
to
be
ordered
,
as
is
above
appointed
.
Vers.
15.
And
thou
shalt
take
one
ramme
,
&c.
]
That
is
,
one
of
those
two
rammes
before
mentioned
verse
1.
The
sacrifice
for
sinne
being
first
offered
(
without
which
no
other
offering
could
have
been
accepted
,
for
God
heareth
not
sinners
)
now
followeth
the
burnt-offering
;
which
was
first
a
shadow
of
Christ
,
who
after
that
he
had
offered
himself
to
God
as
a
sacrifice
for
sinne
,
did
then
ascend
up
into
heaven
,
there
to
prepare
a
place
for
his
●edeemed
ones
;
secondly
,
a
signe
of
our
regeneration
,
as
the
other
was
of
the
expiation
of
our
sinnes
by
Christ
,
signifying
that
through
him
we
shall
and
must
be
clensed
from
sinne
,
crucified
to
the
world
,
and
present
our
whole
man
,
bodies
and
souls
,
a
living
sacrifice
,
holy
and
acceptable
unto
God
,
Rom.
12.
1.
And
thirdly
,
to
teach
the
priests
,
for
whose
consecration
it
was
offered
,
that
being
purified
by
the
Spirit
of
God
,
they
must
deny
themselves
,
and
consecrate
themselves
wholly
to
God
,
to
serve
him
in
their
office
holily
and
faithfully
all
the
dayes
of
their
life
.
Vers.
16.
And
thou
shalt
take
his
bloud
,
and
sprinkle
it
round
about
,
&c.
]
It
figured
the
sprinkling
of
Christs
bloud
,
as
for
our
reconciliation
so
also
our
sanctification
,
1.
Pet.
1.
2.
Through
sanctification
of
the
Spirit
unto
obedience
,
and
sprinkling
of
the
bloud
of
Christ
.
Vers.
19.
And
thou
shalt
take
the
other
ramme
,
&c.
]
This
was
for
a
congratulatory
or
peace-offering
:
Now
these
were
offered
usually
either
to
obtain
some
blessing
,
or
to
give
thanks
for
something
already
received
:
in
both
respects
was
this
offered
at
the
priests
consecration
,
both
by
way
of
thankfulnesse
for
the
honour
done
him
in
his
calling
,
and
to
beg
of
God
that
he
would
prosper
him
in
the
execution
of
it
.
And
Aaron
and
his
sonnes
shall
put
their
hands
upon
the
head
of
the
ramme
,
&c.
]
Signifying
that
from
God
in
Christ
(
figured
in
that
ramme
)
they
expected
not
onely
justification
and
sanctification
(
as
in
the
two
former
sacrifices
)
but
also
consecration
to
their
office
,
and
ability
to
perform
the
same
.
Vers.
20.
And
take
of
his
bloud
,
and
put
it
upon
the
tip
of
the
right
eare
of
Aaron
,
&c.
]
The
eare
hand
and
foot
are
anointed
with
bloud
,
to
intimate
the
sanctifying
of
all
their
parts
by
Christs
bloud
to
make
them
fit
for
the
priesthood
:
And
these
are
put
for
all
,
because
the
eare
is
the
signe
of
obedience
,
Psal.
40.
6.
Sacrifice
and
offering
,
thou
didst
not
desire
,
mine
ears
hast
thou
opened
;
especially
in
hearing
the
word
from
Gods
mouth
,
which
they
should
teach
unto
the
people
:
And
again
,
the
hands
and
feet
are
the
instruments
of
action
,
not
onely
in
their
ministery
,
but
in
their
whole
conversation
.
And
sprinkle
the
bloud
upon
the
altar
round
about
,
&c.
]
See
the
notes
upon
vers.
10.
for
this
tended
to
the
same
end
.
Vers.
21.
And
thou
shalt
take
of
the
bloud
that
is
upon
the
altar
,
and
of
the
anointing
oyl
,
&c.
]
Though
this
bloud
and
oyl
mingled
together
was
sprinkled
upon
the
holy
garments
of
Aaron
and
his
sonnes
,
yet
we
may
well
think
it
was
done
so
,
that
it
might
not
marre
the
beauty
and
glory
of
their
garments
;
and
then
some
little
drops
of
bloud
sprinkled
here
and
there
would
rather
be
for
the
honour
,
then
the
defiling
of
their
garments
.
Now
this
was
done
to
signifie
that
by
the
bloud
of
Christ
,
and
the
oyl
of
his
graces
,
they
were
sanctified
for
the
work
of
their
ministery
.
Vers.
22.
For
it
is
a
ramme
of
consecration
.
]
That
is
,
offered
as
a
peace-offering
in
liew
of
his
consecration
.
Vers.
24.
And
thou
shalt
put
all
in
the
hands
of
Aaron
,
&c.
]
To
wit
,
all
those
things
mentioned
in
the
two
former
verses
,
amongst
which
the
right
shoulder
is
also
named
.
In
other
peace-offerings
,
the
breast
and
the
right
shoulder
were
set
apart
from
the
rest
of
the
sacrifice
,
and
given
to
the
priests
for
their
portion
,
Levit.
7.
31
,
32.
The
breast
shall
be
Aarons
and
his
sonnes
;
and
the
right
shoulder
shall
ye
give
unto
the
priest
for
an
heave-offering
of
the
sacrifice
of
your
peace-offerings
.
But
here
the
breast
onely
was
given
to
Moses
,
as
he
that
extraordinarily
did
now
the
priests
work
;
the
shoulder
was
together
with
the
fat
and
other
things
waved
by
the
priests
,
and
then
by
Moses
burnt
upon
the
altar
:
and
the
reason
was
doubtlesse
,
because
there
were
many
priests
among
whom
the
breast
and
shoulder
were
in
future
times
divided
,
whereas
here
onely
Moses
executed
now
the
work
of
the
priest
,
and
therefore
the
breast
alone
was
given
unto
him
for
his
portion
,
and
the
shoulder
was
burnt
upon
the
altar
,
and
offered
to
the
Lord
.
And
shalt
wave
them
for
a
wave-offering
before
the
Lord.
]
By
shaking
it
thus
to
and
fro
they
did
as
it
were
disclaim
all
their
interest
in
that
offering
,
and
resigne
it
as
a
thing
wholly
consecrated
to
God
;
and
besides
,
this
waving
it
to
the
East
West
North
and
South
might
imply
that
all
Nations
should
in
Christ
have
cause
to
praise
God
.
Vers.
26.
And
it
shall
be
thy
part
.
]
Because
he
was
now
in
the
stead
of
the
priest
;
yet
he
hath
not
all
(
viz.
not
the
shoulder
)
which
was
afterward
the
priests
portion
,
because
this
breast
was
enough
to
imply
that
he
had
done
the
priests
work
.
Vers.
27.
And
thou
shalt
sanctifie
the
breast
of
the
wave-offering
,
&c.
]
This
is
not
spoken
of
the
present
,
but
is
an
ordinance
for
the
future
,
what
shall
be
then
the
priests
;
because
Moses
had
now
the
breast
onely
,
therefore
this
is
now
Inserted
that
the
priests
were
to
have
both
breast
and
shoulder
.
Vers.
29.
And
the
holy
garments
of
Aaron
shall
be
his
sonnes
after
him
,
&c.
]
And
thus
though
the
man
was
changed
yet
the
high
priest
seemed
in
a
manner
the
same
,
appearing
before
God
in
the
same
garments
:
a
sweet
type
of
that
one
high
priest
after
the
order
of
Melchisedec
.
Vers.
30.
And
that
sonne
that
is
priest
in
his
stead
shall
put
them
on
seven
dayes
.
]
So
many
dayes
were
the
solemnities
of
Aaron
and
his
sonnes
consecration
at
the
present
to
continue
,
ver.
35.
Seven
dayes
shalt
thou
consecrate
them
:
during
which
time
they
were
to
abide
at
the
doore
of
the
tabernacle
day
and
night
,
to
keep
the
watch
of
the
Lord
,
Levit.
●
.
33
,
35.
And
ye
shall
not
go
out
of
the
doore
of
the
tabernacle
of
the
congregation
in
seven
dayes
,
untill
the
dayes
of
your
consecration
be
at
an
end
:
for
seven
dayes
shall
he
consecrate
you
.
Therefore
shall
ye
abide
at
the
doore
of
the
tabernacle
of
the
congregation
day
and
night
,
seven
dayes
,
and
keep
the
charge
of
the
Lord
,
that
ye
die
not
,
and
were
every
day
to
be
consecrated
with
the
same
sacrifices
and
ceremonies
as
they
had
been
the
first
day
,
as
methinks
it
is
evident
,
Levit.
8.
34.
As
he
hath
done
this
day
,
so
the
Lord
hath
commanded
to
do
,
&c.
And
the
continuance
of
these
solemnities
seven
dayes
signified
,
1.
that
perfect
holinesse
which
should
be
in
Christ
;
and
2.
that
the
whole
course
of
the
priests
lives
should
be
consecrated
to
Gods
service
.
See
Exod.
12.
15.
Vers.
31.
And
seethe
his
flesh
in
the
holy
place
.
]
That
is
,
in
the
courtyard
of
the
Sanctuary
at
the
doore
of
the
tabernacle
;
for
there
it
was
both
boyled
and
eaten
,
Levit.
8.
31.
And
Moses
said
unto
Aaron
and
his
sonnes
,
Boil
the
flesh
at
the
doore
of
the
tabernacle
of
the
congregation
,
and
eat
it
with
the
bread
,
&c.
See
Exod.
28.
43.
Vers.
33.
But
a
stranger
shall
not
eat
thereof
,
&c.
]
That
is
,
none
but
themselves
:
in
other
peace-offerings
the
offerer
did
eat
of
it
;
here
was
no
offerer
but
the
priest
.
Vers.
34.
Then
thou
shalt
burn
the
remainder
with
fire
.
]
Which
was
done
,
1.
to
maintain
the
peoples
reverence
toward
them
,
by
letting
them
see
that
they
were
not
to
be
usedbut
in
holy
uses
▪
2.
to
prevent
the
superstitious
abuses
of
them
.
Some
peace-offerings
might
be
eaten
the
next
day
,
Levit.
7.
16.
But
if
the
sacrifice
of
his
offering
be
a
vow
or
a
voluntary
offering
,
it
shall
be
eaten
the
same
day
that
he
offereth
his
sacrifice
;
and
on
the
morrow
also
the
remainder
of
it
shall
be
eaten
.
Onely
those
which
were
offered
for
a
thanksgiving
were
to
be
eaten
the
same
day
;
whereby
it
may
seem
that
these
of
the
priests
were
principally
for
that
end
.
See
Exod.
12.
10.
Vers.
35.
Seven
dayes
shalt
thou
consecrate
them
.
]
See
the
note
above
upon
ver.
30.
Vers.
36.
And
thou
shalt
offer
every
day
a
bullock
for
a
sinne-offering
,
for
atonement
,
&c.
]
This
is
meant
of
the
same
bullock
mentioned
before
,
ver.
10.
which
was
offered
for
a
sinne-offering
for
the
priests
.
Nor
doth
it
follow
that
there
were
not
two
rammes
also
offered
on
each
of
the
seven
dayes
of
the
priests
consecration
because
it
is
here
onely
expressed
that
there
should
be
a
bullock
offered
on
each
of
these
seven
dayes
.
For
this
concerning
the
sinne-offering
is
onely
repeated
,
to
shew
that
this
sinne-offering
was
not
onely
for
the
priests
but
also
to
purifie
the
altar
,
to
make
an
atonement
for
the
altar
,
and
to
sanctifie
it
,
as
it
is
expressed
in
the
following
verse
.
Now
an
atonement
is
said
to
be
made
for
the
altar
,
not
because
there
was
any
sinne
in
the
altar
,
but
because
it
was
hereby
now
so
perfectly
purified
and
sanctified
according
to
Gods
institution
,
that
men
might
without
sinne
offer
sacrifices
thereon
.
Vers.
37.
Whatsoever
toucheth
the
altar
shall
be
holy
.
]
Some
understand
this
clause
thus
,
that
none
but
holy
persons
might
touch
the
altar
:
but
rather
it
is
meant
of
the
sacrifices
that
were
to
be
offered
on
this
altar
,
that
whatsoever
should
according
to
Gods
institution
be
offered
thereon
should
be
accepted
as
holy
to
the
Lord
,
the
altar
sanctifying
the
sacrifice
that
was
laid
thereon
,
according
to
that
which
our
Saviour
saith
,
Matth.
23.
19.
Ye
fools
and
blind
,
whether
is
greater
,
the
gift
,
or
the
altar
that
sanctifieth
the
gift
?
Vers.
38.
Two
lambs
of
the
first
year
,
day
by
day
continually
.
]
This
was
the
daily
ordinary
sacrifice
:
and
it
was
1.
to
signifie
that
the
death
of
Christ
the
true
lambe
was
available
to
the
Church
from
the
first
morning
of
time
to
the
evening
of
the
same
;
2.
to
shew
what
continuall
need
they
had
of
reconciliation
through
Christs
bloud
applied
by
faith
;
3.
to
sanctifie
the
morning
and
evening
prayers
of
the
Church
by
the
interceding
sacrifices
of
the
Mediatour
.
Vers.
40.
And
with
the
one
lambe
a
tenth
deal
of
flower
mingled
with
the
fourth
part
of
an
hin
of
beaten
oyl
,
&c.
]
By
a
tenth
deal
of
flower
is
meant
the
tenth
part
of
an
ephah
or
bushell
,
as
is
expressed
,
Num.
28.
5.
which
is
called
an
Omer
,
Exod.
16.
36.
and
by
the
fourth
part
of
an
hin
of
oyl
,
wherewith
the
floure
was
mingled
,
and
the
fourth
part
of
an
hin
of
wine
,
which
was
for
a
drink-offering
,
a
pint
and
an
half
of
each
is
meant
;
for
the
hin
contained
six
pints
,
and
so
the
fourth
part
of
an
hin
was
a
pint
and
half
:
Now
this
meat-offering
and
drink-offering
added
to
the
dayly
sacrifice
,
was
to
shew
that
Christ
by
his
oblation
of
himself
for
us
becomes
not
onely
redemption
,
but
also
food
,
gladnesse
,
and
chearing
comfort
to
us
,
yea
all
in
all
:
And
the
sweetnesse
of
these
things
,
floure
and
oyl
and
wine
,
signified
both
how
pleasing
to
God
the
sacrifice
of
Christ
should
be
;
and
also
what
care
was
required
of
Gods
people
to
make
their
sacrifices
by
true
faith
and
repentance
(
wherein
God
delights
)
a
sweet
savour
unto
God
,
without
which
their
externall
sacrifices
must
needs
be
unsavory
,
and
such
things
as
could
not
be
likely
to
please
him
.
Vers.
42.
Where
I
will
meet
you
to
speak
there
unto
thee
.
]
That
is
,
in
the
tabernacle
,
from
the
mercy-seat
,
Exod.
30.
6.
Before
the
mercy-seat
that
is
over
the
testimony
where
I
will
meet
with
thee
.
Wherein
we
have
the
reason
given
why
it
was
called
the
tabernacle
of
the
congregation
,
namely
,
because
there
the
Lord
did
by
glorious
signes
witnesse
his
presence
,
and
make
known
by
Moses
his
will
unto
them
,
meeting
them
and
making
a
covenant
with
them
.
See
Exod.
40.
34.
Levit.
9.
13
,
24.
Vers.
43.
And
the
tabernacle
shall
be
sanctified
by
my
glory
.
That
is
,
the
glorious
signes
of
his
glorious
presence
.
CHAP.
XXX
.
Vers.
1.
ANd
thou
shalt
make
an
altar
to
burn
incense
upon
,
&c.
]
Besides
that
the
Lord
did
hereby
adorn
the
service
of
the
tabernacle
,
to
work
the
greater
reverence
in
the
hearts
of
the
people
,
and
did
teach
them
how
carefull
they
should
be
of
defiling
their
service
with
any
unclean
thing
;
it
did
also
signifie
that
by
Christ
not
onely
the
whole
legall
service
,
but
particularly
also
the
Saints
prayers
,
are
wondrous
sweet
and
pleasing
to
God
,
Revel.
8.
3.
And
another
Angel
came
and
stood
at
the
altar
,
having
a
golden
censer
,
and
there
was
given
unto
him
much
incense
,
that
he
should
offer
it
with
the
prayers
of
all
Saints
upon
the
golden
altar
which
was
before
the
throne
.
Psal.
141.
2.
Let
my
prayer
be
set
forth
before
thee
as
incense
.
Rev.
5.
8.
And
golden
vials
full
of
odours
,
which
are
the
prayers
of
the
Saints
.
Vers.
2.
The
horns
thereof
shall
be
of
the
same
.
]
See
the
notes
upon
Exod.
27.
2.
Vers.
3.
And
thou
shalt
overlay
it
with
pure
gold
,
&c.
]
Shadowing
Christ
in
both
his
natures
,
his
deity
yielding
glory
to
his
humanity
:
hence
it
is
called
the
golden
altar
,
Numb
.
4.
11.
as
the
other
is
called
the
brazen
altar
,
Exod.
38.
30.
And
thou
shalt
make
unto
it
a
crown
of
gold
round
about
.
]
Which
served
as
an
edge
to
keep
the
coals
and
incense
from
slipping
off
,
and
was
withall
a
type
of
Christs
regall
dignity
.
Vers.
4.
And
two
golden
rings
shalt
thou
make
to
it
,
&c.
by
the
two
corners
thereof
,
upon
the
two
sides
of
it
shalt
thou
make
it
,
&c.
]
That
is
,
two
rings
on
each
side
,
at
each
corner
one
.
Vers.
6.
And
thou
shalt
put
it
before
the
vail
,
&c.
]
That
is
,
in
the
holy
place
,
not
in
the
most
holy
:
for
so
it
is
expressely
said
,
Exod.
40.
26.
And
he
put
the
golden
altar
in
the
tent
of
the
congregation
before
the
vail
.
And
besides
into
the
most
holy
place
the
high
priest
entred
but
once
a
year
;
but
upon
this
altar
the
inferiour
priests
burnt
incense
dayly
,
Luke
1.
8
,
9.
And
it
came
to
passe
,
that
while
he
executed
the
priests
office
before
God
in
the
order
of
his
course
,
according
to
the
custome
of
the
priests
office
,
his
lot
was
to
burn
incense
,
&c.
But
though
it
were
in
the
most
holy
place
,
yet
it
was
close
before
the
mercy-seat
;
so
that
there
was
nothing
between
them
but
onely
the
vail
,
that
so
the
perfume
might
presently
passe
as
it
were
into
the
presence
of
God
:
whereby
was
signified
how
near
God
is
to
them
that
call
upon
him
in
truth
,
Psal.
145.
18.
The
Lord
is
nigh
unto
all
them
that
call
upon
him
;
to
all
that
call
upon
him
in
truth
.
Vers.
7.
When
he
dresseth
the
lamps
he
shall
burn
incense
upon
it
.
]
That
is
,
morning
and
evening
.
Some
conceive
that
the
lamp
did
burn
both
day
and
night
in
the
tabernacle
,
because
it
had
no
windows
to
let
in
the
light
of
the
sunne
,
and
so
accordingly
by
dressing
the
lamps
,
here
they
understand
the
taking
away
any
thing
that
did
annoy
them
,
and
refreshing
of
them
with
new
oyl
,
that
they
might
continue
burning
all
the
day
af●er
;
and
by
lighting
the
lamps
at
even
,
the
putting
in
of
new
lamps
into
the
candlesticks
,
which
accordingly
were
fresh
and
newly
lighted
.
But
the
more
generall
and
probable
opinion
of
Expositours
is
,
that
the
lamps
burnt
onely
in
the
night
time
(
the
light
of
the
sunne
shining
in
by
day
at
the
East
end
of
the
tabernacle
)
and
that
therefore
it
is
said
,
Exod
,
27.
21.
that
they
should
be
ordered
by
the
priests
from
evening
to
morning
;
and
accordingly
they
understand
this
place
,
to
wit
,
that
the
lamps
were
cleansed
,
and
dressed
,
and
made
ready
to
be
lighted
in
the
morning
,
and
then
that
they
were
lighted
at
even
.
However
,
it
is
evident
that
both
morning
and
evening
the
priests
were
appointed
to
burn
incense
upon
the
golden
altar
;
and
hereby
was
signified
how
Gods
people
should
dayly
and
constantly
pray
unto
the
Lord
,
and
persevere
in
praying
,
according
to
that
of
the
Apostle
,
Pray
without
ceasing
,
1.
Thess.
5.
17.
and
especially
the
never-failing
constancy
of
Christs
intercession
,
Heb.
6.
18.
He
is
able
also
to
save
them
to
the
uttermost
that
come
unto
God
by
him
,
seeing
he
ever
liveth
to
make
intercession
for
them
.
Yea
to
this
may
be
added
,
that
the
offering
of
incense
,
when
the
lamps
were
lighted
,
signified
also
that
we
must
pray
as
we
are
taught
and
instructed
by
the
word
,
if
we
desire
to
have
our
prayers
accepted
of
God
.
Vers.
9.
Ye
shall
offer
no
strange
incense
thereon
,
&c.
]
That
is
,
no
incense
received
of
other
persons
,
or
made
of
any
other
matter
,
or
differing
from
that
prescribed
,
vers.
34
,
35
,
&c.
figuring
that
our
prayers
must
be
such
as
God
prescribes
,
or
else
he
will
not
accept
them
:
1.
John
5.
14.
And
this
is
the
confidence
that
we
have
in
him
,
that
if
we
ask
any
thing
according
to
his
will
,
he
heareth
us
.
Vers.
10.
And
Aaron
shall
make
an
attonement
on
the
horns
of
it
once
in
a
year
,
&c.
]
Which
was
on
the
tenth
day
of
the
seaventh
moneth
,
the
day
of
reconciliation
.
See
Levit.
16.
18.
With
the
bloud
of
the
sinne-offering
of
attonement
,
&c.
]
Signifying
that
the
sins
and
imperfections
that
cleave
to
the
best
prayers
of
the
Saints
have
need
of
a
sacrifice
of
atonement
,
and
that
the
incense
of
our
prayers
doth
yield
no
sweet
savour
unto
God
but
by
virtue
of
the
sacrifice
of
Christ
once
offered
unto
God
.
Vers.
12.
When
thou
takest
the
summe
of
the
children
of
Israel
,
&c.
]
Many
Expositours
hold
that
this
is
here
enjoyned
not
onely
for
the
present
but
for
future
times
also
;
to
wit
,
that
whensoever
they
numbred
the
people
upon
any
occasion
,
every
man
should
pay
his
tribute
of
half
a
shekel
to
the
Lord
,
which
was
to
be
expended
,
as
now
towards
the
making
of
the
tabernacle
,
so
afterwards
for
the
repair
thereof
,
and
other
necessaries
that
were
to
b●
provided
for
the
publick
service
of
the
sanctuary
:
Yea
from
Josephus
and
others
they
gather
,
that
they
were
every
year
numbred
,
and
so
paid
every
year
this
tribute-money
for
the
use
of
the
tabernacle
and
temple
,
which
when
the
Romanes
had
conquered
them
,
they
were
compelled
to
pay
to
them
,
and
so
that
this
was
the
tribute-money
which
was
required
of
our
Saviour
,
Matth.
17.
24.
But
now
others
again
conceive
it
to
be
the
more
probable
opinion
,
that
this
was
required
to
be
done
by
Moses
onely
for
the
present
,
First
,
because
there
is
no
mention
made
of
the
perpetuity
of
this
ordinance
,
as
there
is
of
other
things
that
were
to
be
for
ever
observed
:
Secondly
,
because
the
Lord
saith
not
here
,
Whensoever
the
children
of
Israel
are
numbred
,
but
,
When
thou
takest
the
summe
of
the
children
of
Israel
after
their
number
,
as
speaking
of
a
thing
that
was
immediately
to
be
done
by
Moses
:
Thirdly
,
because
the
end
of
this
collection
mentioned
was
extraordinary
not
perpetuall
,
namely
for
the
building
of
the
tabernacle
,
as
is
evident
,
Exod.
38.
25
,
26
,
27
,
28.
in
regard
whereof
it
is
said
here
vers.
16.
that
it
should
be
a
memoriall
unto
the
children
of
Israel
before
the
Lord
:
Fourthly
,
because
where
there
is
mention
made
of
Moses
numbring
the
Israelites
at
other
times
,
as
Numb
.
1.
26.
there
is
no
mention
made
of
the
payment
of
this
half
shekel
by
every
one
that
was
numbred
:
Fifthly
,
because
there
was
another
rate
set
by
Nehemiah
to
be
paid
yearly
by
every
one
for
the
service
of
the
house
of
God
,
to
wit
,
the
third
part
of
a
shekel
,
Nehemiah
10.
33.
The
truth
is
,
that
neither
of
these
can
be
demonstratively
proved
:
But
yet
evident
it
is
that
though
they
did
not
constantly
pay
this
tribute-money
in
future
times
when
they
were
numbred
,
yet
at
least
upon
the
like
occasion
this
poll-money
was
at
other
times
raised
,
because
we
reade
,
2.
King
.
12.
4.
that
Jehoash
king
of
Judah
commanded
the
priests
to
gather
of
the
people
for
the
repair
of
the
Temple
,
the
money
of
every
one
that
passeth
the
account
,
which
is
called
in
2.
Chron.
24.
6.
the
collection
of
Moses
the
servant
of
the
Lord
,
and
of
the
congregation
of
Israel
for
the
tabernacle
of
witnesse
.
Then
shall
they
give
every
man
a
ransome
for
his
soul
unto
the
Lord
,
&c.
]
When
they
are
numbred
each
payeth
a
ransome
for
his
soul
:
First
,
by
way
of
homage
:
Princes
use
to
take
tribute-money
by
poll
,
and
to
that
end
are
wont
to
number
their
people
;
Israel
therefore
being
numbred
must
pay
this
as
a
tribute-money
,
acknowledging
thereby
Gods
dominion
over
them
,
and
that
by
right
of
redemption
,
because
he
had
redeemed
them
out
of
the
house
of
bondage
,
and
so
had
bound
them
to
be
his
servants
:
Secondly
,
by
way
of
thankfull
acknowledgement
that
it
was
of
him
that
they
were
multiplied
so
exceedingly
,
according
to
his
promise
made
to
their
fathers
,
that
their
seed
should
be
as
the
starres
for
number
;
as
likewise
,
that
he
did
by
his
good
providence
keep
an
accompt
as
it
were
of
every
particular
person
amongst
them
,
and
watch
over
them
for
their
good
and
safety
:
thirdly
,
by
way
of
expiation
,
because
when
they
came
to
be
thus
particularly
visited
and
looked
into
of
God
,
they
could
not
escape
destruction
by
reason
of
their
sinnes
,
should
he
deal
with
them
according
to
justice
;
and
therefore
there
must
a
ransome
be
paid
,
the
rather
because
pride
and
presumption
and
many
other
infirmities
do
usually
accompany
the
numbring
of
a
people
,
as
we
see
in
the
example
of
David
,
2.
Sam.
24.
Yet
we
must
not
think
that
so
small
a
price
as
here
was
paid
by
every
man
for
his
ransome
was
any
meet
satisfaction
to
Gods
justice
;
but
onely
hereby
they
were
taught
to
judge
themselves
,
and
to
acknowledge
a
greater
ransome
that
was
to
be
paid
,
whereof
this
was
a
kind
of
type
,
even
the
Lord
Christ
Jesus
,
who
was
himself
a
ransome
for
all
to
be
testified
in
due
time
,
1.
Tim.
2.
6.
Vers.
13.
Half
a
shekel
,
after
the
shekel
of
the
Sanctuary
;
a
shekel
is
twenty
gerahs
.
]
This
was
that
which
every
Israelite
paid
for
his
ransome
when
they
were
numbred
.
The
gerah
is
held
to
have
been
about
a
penny
half
penny
,
and
by
that
estimate
the
shekel
was
two
shillings
and
six
pence
,
and
half
the
shekel
fifteen
pence
;
and
it
is
expressed
that
they
should
give
half
a
shekel
after
the
shekel
of
the
Sanctuary
,
either
because
the
shekel
of
the
Sanctuary
was
twice
as
much
as
the
common
shekel
,
the
common
shekel
being
but
ten
gerahs
,
but
the
shekel
of
the
Sanctuary
twenty
,
as
is
here
expressed
▪
which
is
indeed
the
common
opinion
;
or
rather
because
the
standard
of
all
weights
and
measures
was
kept
in
the
Sanctuary
,
and
so
the
injoyning
of
them
to
give
half
a
shekel
after
the
shekel
of
the
Sanctuary
,
was
nothing
else
but
that
they
should
give
a
true
half
shekel
,
of
the
full
weight
and
value
,
after
the
standard
of
the
Sanctuary
.
And
indeed
Ezek.
45.
10
,
11
,
12.
where
the
Prophet
exhorts
the
Princes
of
Israel
to
use
none
but
just
weights
and
measures
,
speaking
of
those
that
were
commonly
used
among
the
people
,
he
gives
direction
as
here
,
that
the
shekel
should
contain
twenty
gerahs
.
Vers.
17.
And
the
Lord
spake
unto
Moses
,
saying
.
]
By
these
transitions
it
seems
very
probable
that
the
Lord
did
not
deliver
to
Moses
all
these
directions
at
one
time
,
or
in
one
day
but
at
severall
times
,
in
the
space
of
fourty
dayes
.
Vers.
18.
Thou
shalt
make
a
laver
of
brasse
,
and
his
foot
of
brasse
,
&c.
]
Which
was
made
of
the
womens
brasen
looking-glasses
,
Exod.
38.
8.
And
he
made
the
laver
of
brasse
,
and
the
foot
of
it
of
brasse
,
of
the
looking-glasses
of
the
women
,
&c.
Now
the
laver
being
lifted
up
upon
his
foot
or
base
,
the
priests
could
not
put
their
feet
in
it
;
whence
it
is
inferred
that
it
had
spouts
for
the
water
to
issue
forth
,
and
at
the
bottom
some
vessel
or
other
to
receive
the
water
.
Vers.
26.
And
thou
shalt
anoint
the
tabernacle
of
the
congregation
therewith
,
&c.
]
All
these
things
were
anointed
,
first
to
consecrate
them
to
Gods
service
,
and
to
separate
them
from
all
profane
and
common
uses
;
secondly
,
to
signifie
both
that
all
excercises
of
piety
used
in
the
legall
service
would
not
be
at
all
profitable
without
the
secret
operation
of
the
spirit
(
whereof
the
oyl
was
a
type
)
as
also
that
there
comes
no
good
to
us
by
those
things
,
but
onely
by
the
working
and
application
of
the
spirit
.
See
Heb.
9.
14.
1.
Pet.
1.
2.
Rom.
8.
15.
Isa.
61.
1.
This
was
done
,
Levit.
8.
Vers.
30.
And
thou
shalt
anoynt
Aaron
and
his
sonnes
,
&c.
]
See
the
note
upon
chap.
29.
7.
Vers.
32.
Upon
mans
flesh
shall
it
not
be
poured
,
&c.
]
That
is
,
not
in
any
civill
or
profane
use
,
whether
for
delight
or
otherwise
:
upon
strangers
it
might
not
be
poured
at
all
;
but
the
priests
might
not
use
it
in
a
civill
way
.
And
hereby
the
people
were
taught
to
look
to
the
holy
spirit
,
whereof
it
was
a
type
,
that
nothing
was
to
be
done
in
Gods
service
without
authority
from
God
,
and
that
none
of
Gods
holy
things
ought
to
be
diverted
to
any
profane
use
.
CHAP.
XXXI
.
Vers.
2.
SEe
I
have
called
by
name
Bezaleel
,
&c.
]
Moses
might
doubt
how
amongst
a
people
inured
in
Egypt
onely
to
base
and
servile
imployments
,
he
should
find
workmen
fit
to
undertake
such
curious
and
cunning
work
,
especially
because
it
must
be
needs
a
very
difficult
task
to
make
every
thing
exactly
according
to
the
pattern
shown
in
the
mount
,
though
Moses
gave
them
the
best
directions
he
could
;
the
Lord
therefore
prevents
this
fear
,
by
letting
him
know
that
he
had
furnished
men
with
an
extraordinary
spirit
and
skill
for
the
performance
of
these
things
,
and
by
name
Bezaleel
and
Aholiab
as
the
master
workmen
and
directers
of
others
not
named
.
Bezaleel
the
sonne
of
Uri
,
the
sonne
of
Hur
,
&c.
]
It
is
probable
that
this
Hur
,
the
grandfather
of
Bezaleel
,
was
the
same
mentioned
Exod.
17.
10.
And
Moses
and
Aaron
and
Hur
went
up
to
the
top
of
the
hill
;
the
same
also
whose
Genealogy
is
set
down
1.
Chron.
2.
19.
who
was
the
sonne
of
Caleb
:
so
then
Caleb
was
great
grandfather
to
Bezaleel
,
but
not
that
Caleb
the
sonne
of
Jephunneh
,
1.
Chron.
4.
15.
who
was
but
fourty
years
old
when
he
searched
Canaan
,
but
Caleb
the
sonne
of
Hezron
.
1.
Chron.
2.
18.
Vers.
10.
And
the
clothes
of
service
,
&c.
]
Veils
,
clothes
,
coverings
,
which
served
to
wrap
up
the
holy
things
in
,
when
the
host
was
removed
.
See
Numb
.
4.
5
,
9
,
11
,
12.
Vers.
13.
Verily
my
Sabbaths
ye
shall
keep
▪
&c.
]
This
precept
of
the
Sabbath
is
here
repeated
,
first
,
to
let
them
know
that
though
the
work
of
the
tabernacle
were
studiously
and
speedily
to
be
done
,
yet
God
would
not
have
any
of
it
done
on
the
Sabbath
;
secondly
,
to
teach
them
the
right
use
of
the
tabernacle
,
which
was
in
their
coming
together
there
especially
on
the
Sabbaths
to
serve
the
Lord
.
For
it
is
a
signe
between
me
and
you
,
&c.
]
Namely
,
that
God
had
taken
them
to
be
a
peculiar
people
to
himself
,
and
that
they
had
taken
him
to
be
their
God
,
their
Creatour
,
Redeemer
and
Sanctifier
.
Vers.
14.
For
whosoever
doth
any
work
therein
,
that
soul
shall
be
cut
off
from
among
his
people
.
]
This
includes
not
onely
death
inflicted
by
the
Magistrate
,
whereof
see
Numb
.
15.
but
also
the
immediate
stroke
of
God
when
that
was
neglected
,
and
especially
Gods
casting
him
off
from
being
one
of
his
people
both
here
and
hereafter
.
Vers.
17.
And
on
the
seventh
day
he
rested
and
was
refreshed
.
]
This
is
spoken
of
God
after
the
manner
of
men
.
Vers.
18.
And
he
gave
to
Moses
,
when
he
had
made
an
end
,
two
tables
of
testimony
,
&c.
]
That
is
,
when
the
fourty
dayes
were
expired
.
Tables
of
stone
written
with
the
finger
of
God
.
]
Whereby
was
signified
,
first
the
stability
of
the
Law
;
secondly
the
stoninesse
of
mans
heart
for
the
receiving
of
spirituall
things
;
thirdly
the
difference
betwixt
the
Law
and
the
Gospel
,
which
is
written
by
the
finger
of
Gods
spirit
,
not
in
tables
of
stone
but
in
the
sleshy
tables
of
mens
hearts
,
2.
Cor.
3.
2.
CHAP.
XXXII
.
Vers.
1.
ANd
when
the
people
saw
that
Moses
delayed
,
&c.
]
It
is
evident
in
that
of
the
Apostle
,
1.
Cor.
10.
7.
Neither
be
ye
idolaters
,
as
were
some
of
them
,
as
it
is
written
,
The
people
sat
down
to
eat
and
drink
,
and
rose
up
to
play
,
that
some
of
the
people
(
not
all
)
joyned
in
this
wicked
act
;
yet
withall
doubtlesse
we
may
conclude
that
the
greatest
number
conspired
together
herein
,
as
therefore
it
is
said
,
vers.
3.
That
all
the
people
brake
off
their
golden
eare-rings
,
&c.
because
the
multitude
were
all
in
a
manner
combined
together
,
and
but
a
few
to
speak
of
there
were
that
kept
themselves
clear
in
this
generall
desertion
.
And
they
said
unto
Aaron
,
Up
,
make
us
Gods
,
&c.
]
This
word
doth
imply
both
how
violently
they
pressed
him
,
and
with
what
importunity
they
hastened
him
to
do
what
they
required
;
as
if
they
had
said
,
We
have
waited
long
enough
for
Moses
,
and
therefore
dispatch
quickly
,
and
with
all
speed
do
what
we
require
:
make
us
Gods
to
go
before
us
,
that
is
,
images
as
representations
of
God
,
or
visible
signes
of
Gods
going
before
them
,
and
presence
amongst
them
.
It
cannot
be
reasonably
thought
that
the
people
were
so
stupid
as
to
think
that
any
thing
made
by
mans
hand
could
be
the
God
that
brought
them
out
of
Egypt
,
but
onely
that
they
desired
some
image
as
a
signe
of
Gods
presence
,
according
to
the
manner
of
their
idolatry
in
Egypt
.
Yea
happely
conceiving
the
cloud
not
to
move
,
they
took
themselves
to
be
forsaken
or
betrayed
by
Moses
,
and
so
in
their
rage
fall
into
this
idolatry
,
as
it
were
in
despight
of
Moses
and
Aaron
.
And
therefore
we
see
also
in
what
a
discontented
manner
,
and
how
contemptuously
they
speak
of
Moses
in
the
following
words
,
As
for
this
Moses
,
the
man
that
brought
us
up
out
of
the
land
of
Egypt
,
we
wot
not
what
is
become
of
him
.
Vers.
2.
And
Aaron
said
unto
them
,
Break
off
the
golden
eare-rings
&c.
]
We
may
well
think
that
Aaron
did
at
first
indeavour
to
disswade
the
people
from
this
they
desired
of
him
:
onely
because
he
yielded
at
last
,
therefore
it
is
in
the
next
place
related
.
Yea
,
it
is
probable
enough
that
Aaron
made
this
demand
of
their
eare-rings
,
not
gold
in
generall
,
with
some
secret
hope
that
the
womens
unwillingnesse
to
part
with
these
ornaments
,
wherein
they
were
wont
so
much
to
delight
,
might
be
a
rub
in
the
way
.
Vers.
3.
And
all
the
people
brake
off
the
golden
eare-rings
&c.
]
That
is
,
the
generality
of
the
people
:
and
thus
they
dishonour
God
with
the
spoyls
of
the
Egyptians
which
God
had
given
them
,
Exod.
12.
35.
Vers.
4.
And
fashioned
it
with
a
graving
tool
,
after
he
had
made
it
a
molten
calf
.
]
Aaron
is
said
to
have
done
this
,
not
because
he
did
it
with
his
own
hands
,
but
because
he
appointed
workmen
to
do
it
,
and
by
his
authority
and
command
it
was
done
.
First
they
melted
the
gold
,
and
cast
it
into
a
molten
calf
;
and
then
they
polished
it
,
and
finished
it
with
a
graving
tool
.
And
thus
they
changed
their
glory
into
the
similitude
of
an
ox
that
eateth
grasse
,
,
as
the
Psalmist
saith
,
Psal.
106.
20.
Now
in
this
form
it
seems
the
Israelites
desired
their
idol
should
be
made
,
happely
in
imitation
of
the
idol
Apis
,
a
pyed
bullock
which
the
Egyptians
used
to
worship
.
And
they
said
,
These
be
thy
Gods
,
oh
Israel
,
&c.
]
So
encouraging
on●
another
,
and
especially
upon
this
pretence
,
that
this
was
onely
intended
for
a
representation
of
the
true
God
.
Vers.
5.
And
when
Aaron
saw
it
,
he
built
an
altar
,
&c.
]
That
is
,
when
he
saw
how
violently
the
people
pursued
their
purpose
,
and
that
in
this
idol
they
still
intended
to
worship
the
true
God
,
he
yields
further
upon
the
peoples
motion
,
to
wit
,
to
build
an
altar
,
and
proclaim
an
holy
day
,
saying
,
To
morrow
is
a
feast
to
the
Lord
Jehovah
:
wherein
still
he
seeks
to
stop
the
mouth
of
his
conscience
with
this
pretence
,
that
all
was
still
intended
for
the
worship
of
the
true
God
.
Vers.
6.
And
the
people
sat
down
to
eat
and
to
drink
,
and
rose
up
to
play
.
]
That
is
,
they
sat
down
to
eat
and
to
drink
of
their
peace-offerings
,
and
other
feasts
that
did
accompany
their
sacrifices
;
wherein
it
may
seem
they
were
excessive
eno●gh
by
their
shouting
,
mentioned
ver.
17.
and
then
rose
up
to
play
,
that
is
,
sing
dance
and
play
about
the
idol
,
according
to
the
custome
of
idolatrous
festivals
.
Vers.
7.
And
the
Lord
said
unto
Moses
,
Go
,
get
thee
down
,
&c.
]
That
is
,
get
thee
away
quickly
,
and
so
it
is
expressed
,
Deut.
9.
12.
Arise
,
get
thee
down
quickly
from
hencc
.
Thy
people
which
thou
broughtest
out
of
the
land
of
Egypt
have
corrupted
themselves
.
]
The
Lord
here
calls
the
Israelites
not
his
people
but
the
people
of
Moses
,
thy
people
which
thou
broughtest
out
of
the
land
of
Egypt
,
&c.
whereby
he
doth
not
onely
testifie
his
great
indignation
against
them
,
disclaiming
as
it
were
any
interest
which
they
had
in
him
,
and
refusing
to
own
them
as
his
people
any
more
;
but
withall
likewise
he
s●eks
to
affect
Moses
the
more
with
their
sinne
,
by
putting
him
in
mind
that
they
were
his
people
,
committed
to
his
charge
,
that
so
he
might
be
more
solicitous
to
reduce
them
again
into
the
right
way
.
Vers.
8.
They
have
turned
aside
quickly
out
of
the
●ay
which
I
commanded
them
.
]
Viz.
after
their
entring
into
covenant
with
me
:
it
is
but
a
few
dayes
since
they
promised
,
that
they
would
keep
all
that
I
commanded
them
,
and
now
they
have
already
transgressed
the
Law
of
my
worship
which
I
gave
them
in
charge
.
Vers.
10.
Now
therefore
let
me
alone
,
&c.
]
As
a
father
,
being
angry
and
making
as
though
he
would
smite
his
sonne
,
should
say
to
one
standing
by
,
hold
me
not
▪
meaning
that
he
would
have
him
interpose
himself
,
and
mediate
for
his
sonne
.
And
I
will
make
of
thee
a
great
nation
.
]
See
Deut.
9.
14.
Vers.
11.
Why
doth
thy
wrath
wax
hot
against
thy
people
which
thou
broughtest
forth
,
&c.
]
That
is
,
let
not
thy
wrath
wax
hot
against
thy
people
,
&c.
for
it
is
usuall
in
the
Scripture
to
expresse
that
which
is
desired
by
way
of
interrogation
:
Thus
,
Art
thou
come
hither
to
torment
us
before
the
time
?
Matth.
8.
29.
is
expressed
by
saint
Luke
,
I
beseech
thee
torment
me
not
,
Luk.
8.
28.
Moses
had
no
purpose
to
expostulate
with
God
,
but
humbly
to
desire
him
to
be
pacified
towards
them
,
to
which
end
he
presseth
him
here
with
this
argument
,
that
he
had
brought
them
forth
out
of
the
land
of
Egypt
with
great
power
and
a
mighty
hand
,
intimating
that
all
this
would
be
lost
if
he
should
now
destroy
his
people
.
Vers.
15.
The
two
tables
were
written
on
both
their
sides
,
&c.
]
On
the
two
inward
or
foresides
,
not
within
and
without
.
Vers.
16.
And
the
tables
were
the
work
of
God
,
&c.
]
Implying
how
hainous
the
peoples
sinne
was
,
which
deprived
them
of
such
a
jewel
.
Vers.
17.
There
is
a
noise
of
warre
in
the
camp
.
]
This
speech
of
Joshuas
pr●veth
that
he
had
neither
been
in
the
cloud
with
Moses
,
when
the
Lord
told
him
of
the
peoples
sinne
,
nor
in
the
camp
with
the
Israelites
,
but
had
waited
on
the
upper
part
of
the
hill
till
Moses
came
down
,
in
which
time
it
is
like
that
he
was
fed
with
Manna
.
Vers.
19.
And
Moses
anger
waxed
hot
,
and
he
cast
the
tables
out
of
his
hands
,
&c.
]
In
an
holy
anger
,
yet
not
unadvisedly
,
but
by
the
motion
of
Gods
spirit
,
as
may
seem
by
his
relation
of
it
again
,
Deut.
9.
16
,
17.
And
I
took
the
two
tables
and
cast
them
out
of
my
hands
,
and
brake
them
before
your
eyes
.
For
this
was
intended
as
a
signe
that
the
covenant
was
broken
betwixt
God
and
them
by
this
their
sinne
.
Vers.
20.
And
burnt
it
in
the
fire
,
and
ground
it
to
powder
,
&c.
]
That
is
,
he
not
onely
melted
it
,
but
by
burning
it
in
the
fire
,
made
it
brittle
or
●it
to
be
beaten
or
ground
to
powder
,
yea
to
powder
even
as
small
as
dust
▪
Deut.
9.
21.
And
I
took
your
sinne
,
the
calf
which
ye
had
made
,
and
burnt
it
with
fire
,
and
stamped
it
,
and
ground
it
very
small
,
even
untill
it
was
as
small
as
dust
,
&c.
that
it
might
be
utterly
abolished
.
And
made
the
children
of
Israel
drink
of
it
.
]
How
this
was
done
we
may
reade
Deut.
9.
21.
where
it
is
said
that
he
cast
the
dust
of
their
idol
into
the
brook
that
descended
out
of
the
mount
,
which
was
the
onely
water
they
had
in
that
place
:
for
we
must
not
think
that
Moses
gave
to
every
one
of
the
people
a
draught
of
water
wherein
he
had
first
put
some
of
the
powder
or
dust
of
their
idol
;
but
therefore
onely
is
it
said
that
he
made
the
children
of
Israel
drink
of
it
,
because
he
cast
it
into
the
water
whereof
they
drank
daily
.
Now
this
was
done
,
1.
to
make
them
ashamed
of
their
golden
God
,
which
must
come
to
be
their
food
first
,
and
excrements
afterwards
;
2.
to
terrifie
them
by
causing
them
to
drink
as
it
were
the
matter
of
their
damnation
.
Vers.
24.
Then
I
cast
it
into
the
fire
,
and
there
came
out
this
calf
.
]
As
one
that
would
have
said
,
if
he
durst
,
that
the
calf
came
out
beside
his
intention
.
I
do
not
think
Aaron
hoped
or
meant
to
perswade
Moses
to
this
;
but
fain
he
would
have
said
something
in
his
excuse
,
if
he
knew
what
;
and
therefore
being
inexcusable
,
by
a
poore
dry
and
slender
narration
he
seeks
however
to
colour
and
extenuate
the
fact
.
Vers.
25.
And
when
Moses
saw
that
the
people
were
naked
,
&c.
]
By
this
sinne
they
were
become
naked
,
both
in
regard
of
the
dishonour
and
shame
it
was
to
them
,
and
also
because
it
had
provoked
God
to
cast
them
off
,
and
so
they
were
bereaved
of
his
grace
and
protection
,
and
as
naked
unarmed
men
exposed
to
be
devoured
by
their
enemies
;
which
when
Moses
saw
and
considered
,
he
labours
by
punishing
the
ring-leaders
,
and
so
by
bringing
the
rest
to
repentance
,
to
appease
Gods
wrath
,
&c.
Vers.
26.
Then
Moses
stood
in
the
gate
of
the
camp
,
&c.
]
A
place
of
enterance
into
the
camp
where
he
stood
,
1.
because
it
was
(
as
afterward
in
cities
)
the
place
of
judgement
;
2.
because
the
avengers
were
to
passe
from
gate
to
gate
;
3.
as
withdrawing
himself
from
a
cursed
people
;
as
for
the
same
cause
he
did
the
like
,
Exod.
33.
7.
Who
is
on
the
Lords
side
?
let
him
come
unto
me
.
]
When
Moses
used
these
words
,
in
summoning
those
to
come
in
that
should
be
imployed
in
punishing
the
people
,
his
meaning
doubtlesse
was
that
those
that
had
not
consented
to
this
wicked
fact
of
the
people
(
though
even
they
also
had
sinned
,
because
for
fear
they
did
not
oppose
themselves
)
but
did
sincerely
and
seriously
detest
what
was
done
,
and
grieve
for
it
,
and
would
now
therefore
take
Gods
part
against
the
offenders
,
to
do
in
this
cause
what
God
should
require
,
should
assemble
themselves
together
and
come
unto
him
.
And
all
the
sonnes
of
Levi
gathered
themselves
together
unto
him
.
]
The
Levites
onely
came
,
or
at
least
they
together
with
the
rest
that
were
innocent
came
,
and
that
by
speciall
instinct
of
Gods
spirit
,
who
had
appointed
them
to
the
priesthood
.
And
they
came
all
,
that
is
,
in
a
manner
all
;
for
some
of
them
were
punished
with
the
rest
,
Deut.
33.
9.
Who
said
unto
his
father
and
his
mother
,
I
have
not
seen
him
:
neither
did
he
acknowledge
his
brethren
,
nor
knew
his
own
children
.
Vers.
27.
And
slay
every
man
his
brother
,
&c.
]
That
is
,
Moses
commanded
the
Levites
that
as
they
went
through
the
camp
,
from
one
gate
to
the
other
,
they
should
slay
all
they
met
with
,
or
rather
all
the
ring-leaders
and
principall
offenders
in
this
great
transgression
(
who
were
well
known
,
and
would
be
busie
abroad
whilest
the
penitent
for
shame
kept
within
)
not
sparing
for
favour
either
brother
,
companion
or
neighbour
,
or
any
other
that
were
dearest
unto
them
.
Now
whereas
it
may
be
objected
▪
that
if
they
were
appointed
to
slay
all
they
met
with
,
there
would
be
danger
of
killing
some
that
were
guiltlesse
:
To
this
is
answered
,
1.
that
happely
when
Moses
proclaimed
,
Who
is
on
the
Lords
side
?
let
him
come
unto
me
,
all
that
were
clean
of
this
sinne
gathered
themselves
unto
Moses
though
the
coming
of
the
Levites
unto
him
be
onely
expressed
in
the
text
,
because
they
were
the
men
that
were
afterward
imployed
in
punishing
the
offenders
;
and
if
this
were
so
there
could
be
no
danger
in
slaying
the
innocent
:
2.
that
God
,
who
injoyned
this
,
did
by
his
providence
so
order
it
that
none
but
the
guilty
should
come
in
their
way
to
be
slain
by
them
.
Vers.
29.
For
Moses
had
said
,
Consecrate
your selves
to
the
Lord
,
&c.
]
One
reason
is
here
given
why
the
Levites
did
so
readily
undertake
this
dangerous
service
,
and
so
impartially
execute
Gods
command
upon
those
that
were
tied
to
them
by
the
nearest
bonds
,
to
wit
,
because
Moses
had
told
them
that
hereby
they
should
so
●onsecrate
themselves
to
the
Lord
,
and
offer
a
sacrifice
as
it
were
so
pleasing
to
him
,
that
the
Lord
would
immediately
set
them
apart
as
his
peculiar
portion
to
be
his
Ministers
,
in
the
sacred
service
of
the
tabernacle
.
Vers.
30.
Ye
have
sinned
a
great
sinne
,
and
now
I
will
go
up
to
the
Lord.
]
Though
Moses
had
already
before
so
farre
prevailed
with
the
Lord
by
his
prayers
,
that
he
would
not
presently
destroy
all
the
people
,
as
at
first
he
threatned
;
and
therefore
it
is
said
v.
14.
That
the
Lord
repented
of
the
evil
which
he
thought
to
do
unto
his
people
;
yet
considering
that
the
Lords
anger
might
still
be
great
against
them
,
and
that
he
might
still
proceed
further
in
punishing
those
that
had
sinned
against
him
,
he
resolves
yet
further
to
intercede
for
them
,
with
which
he
first
acquaints
the
people
,
remembring
them
withall
of
the
greatnesse
of
their
sin
,
that
so
they
might
repent
seriously
of
their
sinne
,
and
thereby
be
made
more
capable
of
Gods
favou●
.
Peradventure
I
shall
make
an
atonement
for
your
sinne
.
]
Words
that
imply
a
difficulty
though
good
hopes
to
obtain
:
Amos
5.
15.
It
may
be
the
Lord
of
hosts
will
be
gracious
unto
the
remnant
of
Joseph
.
See
also
Josh.
14.
12.
and
1.
Sam.
14.
16.
And
indeed
he
knew
not
whether
God
would
proceed
any
further
in
punishing
them
,
or
whether
he
would
be
satisfied
with
what
was
done
.
Vers.
31.
And
Moses
returned
unto
the
Lord
,
&c.
]
It
seems
that
this
was
another
going
up
unto
God
,
then
when
he
stayed
there
fourty
dayes
and
fourty
nights
the
second
time
:
for
this
was
the
morrow
after
the
Levites
had
slain
three
thousand
of
the
people
,
and
many
things
came
between
his
second
solemn
going
up
unto
God
,
which
is
rehearsed
in
the
next
chapter
.
Vers.
32.
And
if
not
,
blot
me
I
pray
thee
,
out
of
〈◊〉
book
which
thou
hast
written
.
]
When
Gods
decree
of
election
unto
life
everlas●●n●
is
call●●
the
book
of
life
,
as
Phil.
4.
3.
and
in
many
other
places
,
it
is
a
metaphoricall
expression
,
wherein
the
Scripture
speaks
of
God
after
the
manner
of
men
.
Now
when
Moses
here
saith
that
if
God
would
not
forgive
the
sinnes
of
this
people
,
he
desired
that
himself
might
be
rather
blotted
out
of
the
book
of
life
,
we
cannot
hence
inferre
that
Gods
decree
can
be
changed
,
or
that
those
that
are
elected
unto
life
may
notwithstanding
perish
everlastingly
,
or
that
Gods
justice
will
admit
of
the
punishing
of
a
righteous
person
together
with
the
wicked
:
for
in
this
speech
Moses
seeks
onely
to
expresse
,
not
what
he
thought
might
be
,
but
what
he
could
wish
might
be
,
if
thereby
the
saving
of
Gods
people
might
be
procured
:
to
wit
,
that
out
of
his
sorrow
for
the
rejection
of
this
people
,
his
zeal
for
Gods
glory
,
and
his
great
affection
to
his
brethren
,
he
could
wish
himself
deprived
of
heavenly
glory
,
that
they
might
be
again
received
into
favour
.
This
is
all
that
Moses
intended
in
these
words
;
onely
being
carried
away
with
the
strength
of
his
affections
and
vehemency
of
his
desires
,
he
expresseth
this
by
a
way
of
request
,
If
not
,
blot
me
,
I
pray
thee
,
out
of
the
book
which
thou
hast
written
.
And
thus
generally
is
this
speech
of
Moses
understood
.
But
yet
it
may
also
be
understood
of
the
catalogue
and
register
that
is
kept
as
it
were
in
the
divine
omniscience
of
all
the
living
here
in
this
world
,
out
of
which
Moses
desires
to
be
blotted
,
that
is
,
to
be
cut
off
by
the
hand
of
God
rather
then
the
people
should
be
cast
off
,
which
he
had
so
miraculously
delivered
out
of
their
bondage
in
Egypt
.
And
herein
Moses
then
dealt
as
a
figure
of
our
Mediatour
who
laid
down
his
life
for
his
sheep
,
John
10.
15.
And
redeemed
us
from
the
curse
of
the
law
,
being
made
a
curse
for
us
,
Gal.
3.
13.
Vers.
33.
Whosoever
hath
sinned
against
me
,
him
will
I
blot
out
of
my
book
.
]
This
also
is
spoken
of
God
after
the
manner
of
men
:
the
meaning
is
onely
that
such
and
onely
such
should
not
be
numbred
among
the
elect
,
Psal.
69.
28.
Let
them
be
blotted
out
of
the
book
of
the
living
,
and
not
be
written
with
the
righteous
:
Or
that
such
onely
should
be
cut
off
by
Gods
revenging
hand
.
Vers.
34.
Therefore
now
go
,
lead
the
people
unto
the
place
of
which
I
have
spoken
unto
thee
;
behold
mine
angel
shall
go
before
thee
,
&c.
]
Here
God
yields
not
to
destroy
for
the
present
those
that
had
sinned
,
having
before
onely
yielded
not
to
destroy
all
the
people
;
yet
withall
h●
addes
that
he
will
not
yield
to
go
amongst
them
as
formerly
he
had
promised
,
but
he
would
onely
send
his
angel
to
go
before
them
,
concerning
which
angel
see
before
the
notes
upon
Exod.
23.
20.
Neverthelesse
in
the
day
when
I
visit
,
I
will
visit
their
sinne
upon
them
.
]
I
will
spare
them
at
this
time
,
but
when
I
begin
to
punish
I
shall
reckon
with
them
for
this
sinne
also
.
Vers.
35.
And
the
Lord
plagued
the
people
,
&c
,
]
That
is
,
as
he
threatned
in
the
former
verse
,
in
future
times
he
punished
them
for
this
sinne
also
,
or
else
it
may
be
meant
of
the
punishment
the
Levites
inflicted
on
them
.
CHAP.
XXXIII
.
Vers.
2.
ANd
I
will
send
an
angel
before
thee
,
&c.
]
God
here
promiseth
Moses
that
he
would
send
an
angel
before
them
,
but
withall
addes
,
that
he
would
not
go
up
himself
in
the
midst
of
them
,
as
before
he
had
promised
.
Some
hold
that
the
angel
here
meant
is
a
created
angel
,
not
that
angel
of
the
covenant
,
of
whom
he
had
spoken
before
,
chap.
23.
20.
But
seeing
it
is
the
same
angel
that
had
hitherto
gone
before
them
in
the
pillar
of
cloud
by
day
,
and
in
a
pillar
of
fire
by
night
,
by
whom
God
promiseth
that
they
should
be
led
on
their
way
till
they
were
possessed
of
the
land
of
Canaan
,
I
see
not
how
we
can
understand
it
of
a
created
angel
,
but
that
it
must
be
meant
of
the
Sonne
of
God
,
as
before
.
However
that
which
God
here
refuseth
to
do
for
them
,
I
conceive
is
the
dwelling
amongst
them
in
his
tabernacle
with
those
signes
of
his
gracious
presence
,
concerning
which
he
had
formerly
given
direction
to
Moses
:
His
angel
he
would
send
,
as
he
had
promised
,
to
conduct
them
to
Canaan
,
and
to
drive
out
the
inhabitants
before
them
;
this
he
might
do
for
any
people
,
and
this
(
because
he
had
promised
it
to
Abraham
)
he
would
do
for
them
;
but
to
acknowledge
them
again
for
his
people
,
and
to
testifie
that
by
his
dwelling
in
the
midst
of
them
,
to
wit
in
his
tabernacle
,
that
he
would
not
grant
.
Vers.
3.
Lest
I
consume
thee
in
the
way
.
]
This
is
also
spoken
of
God
after
the
manner
of
men
,
who
are
most
provoked
when
they
are
present
to
see
the
wrong
done
them
;
and
indeed
the
nearer
a
people
are
unto
God
,
the
lesse
will
he
indure
their
rebellion
against
him
.
Vers.
5.
I
will
come
up
in
the
midst
of
thee
in
a
moment
,
and
will
consume
thee
.
]
To
wit
,
if
thou
dost
not
truly
repent
of
the
wickednesse
wherewith
thou
hast
provoked
me
.
Though
God
had
granted
to
Moses
upon
his
intercession
that
he
would
not
presently
destroy
this
rebellious
people
;
chap.
32.
34.
yet
withall
he
gave
him
order
to
make
known
to
the
people
that
he
had
threatned
,
in
case
he
found
them
not
truly
penitent
,
utterly
to
destroy
them
,
that
so
by
the
terrour
hereof
they
might
be
indeed
the
more
humbled
for
their
sinne
,
and
turn
unto
the
Lord
with
a
broken
heart
,
as
true
penitents
ought
to
do
:
And
indeed
we
reade
in
the
former
chapter
,
verse
34.
In
the
day
when
I
visit
I
will
visit
their
sinne
upon
them
.
Vers.
7.
And
Moses
took
the
tabernacle
,
&c.
]
Or
a
tabernacle
or
tent
:
It
was
not
that
which
after
was
the
place
of
publick
worship
,
for
that
was
not
yet
made
,
but
some
peculiar
tabernacle
which
Moses
had
formerly
●rected
either
for
the
service
of
God
,
or
for
matters
of
civill
judgement
amongst
the
people
,
which
being
now
removed
afarre
off
from
the
camp
signified
Gods
departure
from
them
as
a
polluted
people
.
See
Prov.
15.
29.
And
called
it
the
tabernacle
of
the
congregation
.
]
It
seems
that
Moses
proclaimed
that
whosoever
would
seek
the
Lord
,
there
was
now
the
place
of
his
presence
whither
they
must
come
;
whereupon
he
called
it
the
tabernacle
of
the
congregation
.
And
it
came
to
passe
,
that
every
one
which
sought
the
Lord
went
out
unto
the
tabernacle
,
&c.
]
When
Moses
their
mediatour
appeared
before
God
in
their
behalf
,
the
cloud
coming
down
upon
the
tent
,
they
stood
afarre
off
,
as
ver.
8.
At
other
times
they
that
sought
the
Lord
went
out
of
the
camp
(
the
place
of
their
sinne
)
toward
the
place
where
the
tent
was
.
Vers.
8.
And
it
came
to
passe
,
when
Moses
went
out
of
the
tabernacle
all
the
people
rose
up
,
&c.
]
That
is
,
when
Moses
went
to
this
tabernacle
to
desire
the
Lord
to
pardon
the
people
,
now
repenting
them
of
their
sinne
,
all
the
people
rose
up
,
both
reverencing
him
as
he
passed
by
,
and
that
they
might
look
after
him
and
accompany
his
intercession
with
their
prayers
:
And
stood
every
man
at
his
tent
doore
,
acknowledging
themselves
unworthy
to
approch
nearer
;
and
looked
after
Moses
,
shewing
by
their
eyes
that
followed
him
,
that
all
their
hope
was
in
him
,
and
how
earnestly
they
longed
for
a
gracious
answer
by
him
.
Vers.
11.
And
the
Lord
spake
unto
Moses
face
to
face
.
]
In
a
wonderous
familiar
manner
,
so
as
never
to
any
Prophet
.
See
Deut.
34.
10.
Numb
.
12.
8.
But
Joshua
the
sonne
of
Nun
,
a
young
man
,
departed
not
,
&c.
]
Joshua
is
called
here
a
young
man
onely
in
respect
of
his
service
,
for
he
was
now
about
fifty
years
old
;
and
he
stayed
behind
in
the
tabernacle
(
when
Moses
went
back
into
the
camp
)
to
look
to
it
,
and
to
keep
it
.
And
thus
God
honoured
him
,
making
him
as
it
were
his
house-keeper
.
Vers.
12.
And
thou
hast
not
let
me
know
whom
thou
wilt
send
with
me
.
]
That
is
,
thou
hast
said
that
thou
wilt
not
go
up
in
the
midst
of
us
,
and
withall
hast
not
expressely
and
by
name
satisfied
me
who
it
is
thou
wilt
send
along
with
me
;
and
so
I
am
injoyned
to
carry
this
people
into
Canaan
,
and
yet
know
not
what
cou●se
shall
be
taken
,
nor
what
help
shall
be
afforded
me
for
the
leading
of
them
thither
.
It
is
true
that
God
had
told
him
that
he
would
send
an
Angel
before
them
,
ver.
2.
but
yet
because
he
had
not
told
him
who
that
Angel
was
,
and
withall
he
sawthe
cloudy
pillar
that
formerly
went
before
them
,
and
led
them
in
their
way
,
was
now
removed
farre
from
the
camp
,
and
God
had
expressely
said
he
would
not
go
up
in
the
midst
of
them
,
therefore
he
thus
bemoans
the
hard
province
imposed
on
him
,
Thou
sayest
unto
me
,
Bring
up
this
people
,
and
thou
hast
not
let
me
know
whom
thou
wilt
send
with
me
.
Vers.
13.
Shew
me
now
thy
way
,
&c.
]
That
is
,
shew
what
course
thou
meanst
to
take
with
us
,
or
be
thou
our
guide
as
before
;
notwithstanding
that
threatning
,
ver.
3.
Moses
by
faith
resting
on
the
promises
of
God
was
perswaded
that
he
would
not
thus
cast
off
his
people
;
therefore
he
saith
,
vers.
12.
that
God
had
not
let
him
know
whom
he
would
send
with
him
,
because
he
had
not
yet
promised
his
presence
as
he
was
confident
he
would
do
:
so
here
he
desires
to
know
what
way
God
would
take
with
them
,
not
doubting
but
that
way
would
be
that
God
would
be
reconciled
and
lead
them
again
as
formerly
with
the
visible
signes
of
his
presence
.
That
I
may
know
thee
,
&c.
]
That
is
,
that
by
proof
and
experience
I
may
know
how
good
thou
art
to
them
that
seek
thee
,
and
be
assured
that
I
have
found
grace
in
thy
sight
.
Vers.
14.
And
he
said
,
My
presence
shall
go
with
thee
.
]
That
is
,
the
visible
signe
of
my
presence
,
the
pillar
of
cloud
,
and
the
tabernacle
,
as
before
I
promised
:
So
that
this
is
a
revocation
of
the
sentence
,
verse
3.
For
I
will
not
go
up
in
the
midst
of
thee
.
Vers.
14.
And
I
will
give
thee
rest
.
]
If
this
be
taken
as
spoken
of
Moses
in
particular
,
then
the
meaning
must
be
,
that
God
would
satisfie
his
desire
,
and
so
settle
and
quiet
his
mind
in
this
,
concerning
which
he
had
been
so
anxiously
solicitous
and
full
of
care
.
But
if
it
be
spoken
of
Moses
in
the
name
of
and
together
with
all
the
people
,
then
the
meaning
rather
is
,
that
God
would
not
now
leave
them
,
but
that
they
should
be
still
under
his
patronage
and
protection
;
or
that
they
should
have
rest
from
their
enemies
,
and
should
be
brought
safe
to
the
promised
rest
in
the
land
of
Canaan
:
By
which
rest
was
also
figured
our
rest
in
Christ
and
in
the
kingdome
of
heaven
.
Vers.
15.
If
thy
presence
go
not
with
me
,
carry
us
not
up
hence
.
]
Embracing
Gods
promise
,
he
shews
the
reason
why
nothing
else
could
satisfie
him
but
that
,
because
they
had
even
as
good
never
move
a
foot
farther
as
go
on
without
Gods
favour
,
yea
though
they
were
sure
to
get
the
possession
of
the
land
of
Canaan
.
Vers.
17.
And
the
Lord
said
unto
Moses
,
I
will
do
this
thing
also
that
thou
hast
spoken
,
&c.
]
That
is
,
I
will
not
onely
conduct
you
by
mine
Angel
,
as
I
promised
before
,
verse
2.
but
I
will
also
go
among
you
as
my
people
by
the
visible
signes
of
my
presence
.
Thus
God
doth
onely
again
confirm
what
he
had
said
,
vers.
14.
Neither
did
Moses
ask
in
the
words
before
,
nor
the
Lord
here
make
any
promise
of
any
other
blessing
.
For
thou
hast
found
grace
in
my
sight
,
and
I
know
thee
by
name
.
]
In
a
speciall
manner
,
as
Princes
those
whom
they
above
others
favour
and
respect
.
Vers.
18.
And
he
said
,
I
beseech
thee
shew
me
thy
glory
.
]
Moses
,
having
now
found
the
Lord
ready
to
grant
all
his
desires
,
proceeds
further
,
and
makes
one
request
more
,
to
wit
,
that
God
would
shew
him
his
glory
.
Whereby
I
cannot
think
that
Moses
meant
the
very
essence
of
God
:
for
is
it
probable
that
Moses
was
so
farre
ignorant
of
the
nature
and
essence
of
God
,
that
he
did
not
know
him
to
be
a
spirit
infinite
,
and
invisible
,
every
where
present
,
but
no
where
to
be
seen
with
bodily
eyes
,
whom
no
man
hath
seen
or
can
see
,
as
the
Apostle
saith
,
1.
Tim.
6.
16
?
Surely
no.
Rather
I
think
that
Moses
conceiving
that
God
when
he
spake
to
him
had
put
on
as
it
were
some
corporall
and
visible
shape
,
full
of
great
majesty
and
glory
,
and
therefore
overshadowed
with
a
cloud
,
he
desired
to
see
the
lightsome
brightnesse
of
Gods
presence
,
the
cloud
being
taken
away
,
and
that
doubtlesse
especially
(
though
happely
not
without
some
mixture
of
vain
curiosity
)
that
he
might
by
this
speciall
signe
of
Gods
favour
be
confirmed
concerning
the
gratious
promise
made
to
him
and
his
people
.
Vers.
19.
And
I
will
make
all
my
goodnesse
passe
before
thee
,
&c.
]
That
is
,
my self
,
namely
in
a
transitory
vision
;
my
glory
,
ver.
22.
or
glorious
goodnesse
:
thus
God
yields
to
his
request
,
yet
not
every
way
as
he
had
intended
it
;
and
in
what
manner
he
would
do
it
he
shews
him
afterwards
,
ver.
22
,
23.
And
I
will
be
gratious
to
whom
I
will
be
gratious
,
&c.
]
If
bold
man
should
dare
to
question
in
his
mind
,
why
God
should
pardon
the
foregoing
sinne
of
Israel
,
whilest
he
punishes
lesse
sinnes
in
others
,
or
why
Moses
should
be
honoured
with
such
a
glorious
vision
above
all
other
men
;
his
mouth
is
stopped
with
this
which
God
saith
of
his
freedome
in
communicating
grace
where
he
pleaseth
without
wrong
to
any
.
Vers.
20.
Thou
canst
not
see
my
face
;
for
there
shall
no
man
see
me
and
live
,
&c.
]
My
face
,
that
is
,
my
essence
,
my
being
simply
as
I
am
in
my self
(
and
indeed
it
is
most
true
in
that
sense
that
no
man
can
see
Gods
face
.
Even
where
Moses
and
Christ
are
compared
together
by
the
Evangelist
S.
John
,
this
seeing
of
God
is
made
the
peculiar
prerogative
of
Christ
the
sonne
God
,
John
1.
17
,
18.
)
Or
rather
by
the
face
of
God
here
is
meant
the
majesty
and
glory
attending
that
externall
shape
which
God
had
now
assumed
,
which
Moses
could
not
behold
,
and
therefore
it
was
covered
with
a
cloud
;
and
this
the
Lord
gives
as
a
reason
why
God
denied
this
part
of
his
request
,
because
he
had
desired
that
which
being
granted
him
would
have
been
his
ruine
,
mans
weaknesse
being
such
that
he
is
not
able
to
behold
such
a
glorious
brightnesse
as
this
was
,
and
as
is
that
light
inaccessible
,
which
no
man
can
approch
unto
,
wherein
God
dwels
,
saith
the
Apostle
,
1.
Tim.
6.
16.
And
indeed
,
if
by
the
face
of
God
here
were
meant
Gods
essence
,
thou
canst
not
see
my
face
,
that
is
,
my
essence
,
thou
canst
not
see
me
as
I
am
in
my self
,
then
by
that
following
reason
,
for
there
shall
no
man
see
me
and
live
,
we
might
inferre
that
it
is
possible
for
men
to
see
the
essence
of
God
though
not
without
perill
to
their
lives
:
which
is
not
so
;
for
God
is
in
his
essence
altogether
invisible
.
Jacob
saw
God
face
to
face
,
Gen.
32.
30.
but
it
was
in
that
shape
wherein
God
was
pleased
to
represent
himself
,
and
if
Moses
saw
more
then
Jacob
,
yet
he
saw
onely
some
more
glorious
representation
of
the
deity
,
not
the
divine
essence
it self
.
Vers.
22.
I
will
put
thee
in
a
clift
of
the
rock
,
&c.
]
He
was
put
in
the
clift
of
a
rock
,
1.
to
hide
him
as
it
were
that
he
might
not
be
swallowed
up
of
the
exceeding
glory
of
God
as
he
passed
by
;
2.
that
being
thus
placed
he
might
not
onely
see
God
going
and
passing
away
,
and
that
onely
for
a
short
time
;
but
withall
this
rock
might
signifie
Christ
,
by
whom
we
attain
the
true
knowledge
of
God
;
and
looking
thorow
a
clift
might
signifie
the
small
measure
of
knowledge
of
God
we
have
in
this
life
comparatively
.
Vers.
23.
And
thou
shalt
see
my
back-parts
.
]
It
is
most
probable
that
God
passed
by
in
an
humane
visible
shape
,
but
in
such
brightnesse
and
glory
as
was
never
shown
to
mortall
creature
;
so
that
these
passages
both
of
Gods
hand
and
back-parts
must
be
understood
literally
.
But
by
this
representation
of
the
back-parts
and
not
the
face
to
be
seen
by
Moses
,
the
Lord
intended
to
teach
him
,
that
as
we
know
men
very
imperfectly
when
we
see
onely
their
back-parts
,
even
so
is
the
knowledge
which
the
best
can
have
of
God
in
this
life
little
and
imperfect
.
CHAP.
XXXIV
.
Vers.
1.
ANd
the
Lord
said
unto
Moses
,
Hew
thee
two
tables
of
stone
,
&c.
]
Though
hereby
God
testified
that
he
had
received
the
people
into
his
favour
again
,
and
was
minded
that
all
things
should
return
to
their
former
state
;
yet
in
that
he
prepareth
not
these
tables
as
the
first
,
this
was
a
kind
of
memoriall
of
their
sinne
,
as
when
the
scar
remaineth
after
the
healing
of
the
wound
.
At
the
same
time
also
God
gave
him
order
to
make
an
ark
also
to
keep
them
,
untill
the
ark
of
the
covenant
was
made
,
De●t
.
10.
1.
Vers.
6.
And
the
Lord
passed
by
before
him
,
&c.
]
To
wit
,
in
the
manner
promised
,
chap.
33
,
22
,
23.
And
proclaimed
,
The
Lord
,
the
Lord
God
,
&c.
]
By
this
redoubling
of
the
word
Jehovah
,
Jehovah
,
the
Lord
,
the
Lord
,
Moses
is
prepared
presently
to
compose
himself
with
all
humility
and
reverence
to
behold
his
glory
,
and
to
attend
on
God
proclaiming
his
goodnesse
.
Ver.
9.
And
he
said
,
If
now
I
have
found
grace
in
thy
sight
,
&c.
]
Thus
Moses
still
prayes
for
the
people
,
and
in
this
suit
spent
fourty
dayes
and
fourty
nights
,
Deut.
9.
25.
for
faith
,
the
more
assured
it
makes
us
of
Gods
favour
,
the
more
fervent
it
makes
us
in
prayer
.
For
it
is
a
stiff-necked
people
.
]
And
therefore
have
need
of
thy
mercy
and
government
.
Vers.
10.
For
it
is
a
terrible
thing
that
I
will
do
with
thee
.
]
The
wonders
which
I
shall
work
,
to
wit
in
the
passage
of
the
Israelites
through
the
wildernesse
,
and
afterward
in
the
land
of
Canaan
,
shall
strike
terrour
into
the
hearts
of
the
wicked
,
and
teach
all
to
fear
before
God
.
Vers.
12.
Take
heed
to
thy self
lest
thou
make
a
covenant
with
the
inhabitants
of
the
land
,
&c.
]
First
,
because
God
hath
determined
to
destroy
them
for
their
sins
:
Secondly
,
because
the
land
must
not
be
polluted
with
idolatry
,
which
God
had
chosen
to
be
his
dwelling
place
:
Thirdly
,
because
by
this
means
the
people
might
be
insnared
▪
Vers.
17.
Thou
shalt
make
thee
no
molten
gods
.
]
One
kind
of
idols
(
by
occasio●
of
the
molten
calf
)
is
put
for
all
.
Vers.
20.
But
the
firstling
of
an
asse
thou
shalt
redeem
with
a
lambe
.
]
See
Exod.
13.
13.
Vers.
22.
And
thou
shalt
observe
the
feast
of
weeks
,
&c.
]
See
the
notes
concerning
these
feasts
,
Exod.
23.
16.
Vers.
25.
Thou
shalt
not
offer
the
bloud
of
thy
sacrifice
with
leaven
,
&c.
]
See
the
notes
upon
Exod.
23.
18
,
19.
Vers.
28.
And
he
was
there
with
the
Lord
fourty
dayes
and
fourty
nights
,
&c.
]
This
second
stay
of
Moses
in
the
mount
was
,
first
,
to
try
the
peoples
repentance
,
to
see
whether
they
would
not
again
revolt
from
God
;
and
secondly
,
to
procure
the
more
authority
to
Moses
,
that
they
might
look
upon
him
when
he
brought
the
law
as
an
angel
sent
to
them
from
heaven
.
And
he
wrote
upon
the
tables
,
&c.
]
That
is
,
the
Lord
.
See
ver.
1.
Vers.
30.
Behold
the
skinne
of
his
face
shone
.
]
No
such
thing
befell
him
before
▪
when
he
was
the
first
time
upon
the
mount
with
the
Lord
fourty
dayes
and
fourty
nights
,
because
then
the
Lord
had
not
shown
him
his
glory
in
so
great
a
degree
as
now
he
had
.
Nor
need
we
wonder
that
Moses
wist
not
that
the
skinne
of
his
face
shone
,
as
it
is
said
in
the
former
verse
:
for
coming
from
the
exceeding
glory
and
brightnesse
of
Gods
presence
,
that
spark
of
shining
brightnesse
that
was
in
his
own
face
was
not
discernable
by
him
,
though
terrible
to
the
Israelites
.
Now
for
the
shining
of
Moses
face
,
it
was
doubtlesse
to
signifie
the
glory
of
the
law
which
he
preached
to
them
,
whence
is
that
of
the
Apostle
,
2.
Cor.
3.
7
▪
8.
But
if
the
ministration
of
death
written
and
ingraven
in
stones
was
glorious
,
so
that
the
children
of
Israel
could
not
stedfastly
behold
the
face
of
Moses
for
the
glory
of
his
countenance
,
which
glory
was
to
be
done
away
;
how
shall
not
the
ministration
of
the
spirit
be
rather
glorious
?
But
withall
the
people
by
this
were
taught
to
reverence
him
,
even
as
an
angel
come
from
heaven
,
to
look
upon
him
as
one
that
stood
in
Gods
stead
when
he
spake
to
them
,
and
to
assure
themselves
that
God
had
inlightned
him
also
inwardly
that
he
might
teach
and
instruct
them
.
And
they
were
afraid
to
come
nigh
him
.
]
Moses
came
down
with
vengeance
before
,
and
what
might
they
think
of
this
glory
put
upon
him
now
,
being
still
conscious
to
themselves
of
the
haynousnesse
of
their
former
rebellion
?
Besides
,
this
was
to
shew
that
Moses
his
ministration
was
condemnation
▪
1.
Cor.
3.
7
,
9.
because
it
gives
knowledge
of
sinne
,
and
causeth
wrath
,
Rom.
4.
15.
The
law
worketh
wrath
▪
for
where
there
is
no
law
there
is
no
transgression
.
Vers.
33.
And
till
Moses
had
done
speaking
with
them
he
put
a
vail
on
his
face
.
]
Hereby
it
is
evident
how
long
the
brightnesse
of
Moses
face
continued
,
not
all
the
time
of
his
life
,
but
onely
the
time
of
his
going
to
and
fro
between
the
Lord
and
his
people
,
that
he
might
deliver
to
the
people
the
laws
and
commandments
he
gave
them
in
charge
.
All
this
time
the
shining
of
his
face
continued
,
and
so
when
he
came
to
speak
with
the
people
he
p●t
on
a
vail
,
which
signified
,
First
the
vail
of
the
obscurity
of
the
law
,
whereby
Christ
and
the
end
of
the
law
was
hardly
discerned
:
and
secondly
that
vail
of
ignorance
and
infidelity
which
was
spread
upon
our
hearts
by
nature
,
untill
it
be
removed
by
Christ
.
Vers.
34.
But
when
Moses
went
in
before
the
Lord
to
speak
with
him
,
●e
took
the
vail
off
,
&c.
]
Signifying
that
when
we
come
to
see
God
in
Christ
,
the
vail
is
taken
away
.
See
2.
Cor.
3.
15.
16.
Even
unto
this
day
when
Moses
is
read
the
vail
is
upon
their
heart
,
neverthelesse
,
when
it
shall
turn
to
the
Lord
the
vail
shall
be
taken
away
.
CHAP.
XXXV
.
Vers.
3.
YE
shall
kindle
no
fire
throughout
your
habitations
upon
the
Sabbath
day
.
]
This
clause
of
the
law
concerning
the
Sabbath
must
be
explained
by
that
,
chap.
16
,
23.
To
morrow
is
the
holy
rest
of
the
Sabbath
unto
the
Lord
,
bake
that
which
ye
will
bake
to
day
,
and
seethe
that
which
ye
will
seethe
,
&c.
Namely
,
that
they
must
not
kindle
any
fire
therewith
to
dresse
any
meat
for
themselves
,
or
except
in
case
of
absolute
necessity
:
for
that
they
might
not
kindle
fire
either
to
light
a
candle
,
or
to
warm
themselves
in
the
extreme
cold
of
winter
,
is
altogether
improbable
.
Vers.
22.
And
they
came
both
men
and
women
,
as
many
as
were
willing-hearted
,
and
brought
brac●lets
and
eare-rings
,
&c.
]
That
is
,
not
onely
gold
and
silver
,
but
also
their
very
ornaments
,
contributing
these
things
as
willingly
now
after
repentance
for
the
service
of
the
tabernacle
,
as
before
for
the
making
of
their
golden
calf
CHAP.
XXXVI
.
Vers.
2.
ANd
Moses
called
Bezaleel
and
Aholiab
,
&c.
]
Though
gifted
,
yet
they
must
have
a
calling
.
Vers.
8.
And
every
wise-hearted
man
among
them
that
wrought
the
work
of
the
tab●rnacle
made
ten
curtains
,
&c.
]
This
is
first
made
(
though
in
the
directions
given
,
the
ark
,
table
,
and
candlestick
were
first
mentioned
)
because
it
was
to
rec●ive
and
contain
these
holy
things
,
which
might
not
stand
without
their
tent
.
CHAP.
XXXVIII
.
Vers.
8.
ANd
he
made
the
laver
of
brasse
,
and
the
foot
of
it
of
brasse
,
of
the
looking-glasses
of
the
women
assembling
,
&c.
]
For
it
is
evident
by
severall
Writers
that
in
ancient
times
they
used
looking-glasses
made
wholly
of
pure
bright
brasse
.
Vers.
18.
And
the
height
in
the
breadth
was
five
cubits
,
&c.
]
That
which
is
the
breadth
of
the
hanging
lying
is
the
height
of
it
standing
or
hanging
;
and
therefore
it
is
said
that
the
height
in
the
breadth
of
it
was
five
cubits
.
Vers.
21.
This
is
the
summe
of
the
tabernacle
,
&c.
]
Or
counted
things
:
that
is
,
this
is
the
summe
and
particulars
of
the
tabernacle
and
holy
things
belonging
to
it
,
which
were
thus
taken
as
it
were
in
an
inventory
by
Ithamar
at
the
commandment
of
Moses
,
and
so
delivered
into
the
custody
of
the
Levites
,
that
nothing
might
be
lost
.
This
clause
I
conceive
therefore
may
have
respect
both
to
the
rehearsall
of
particulars
which
went
before
;
and
withall
likewise
to
the
summe
of
the
gold
and
silver
spent
in
making
these
things
whereof
Moses
speaks
in
the
words
following
.
Vers.
24.
Even
the
gold
of
the
offering
was
twenty
and
nine
talents
,
&c.
]
Twenty
nine
talents
and
seven
hundred
and
thirty
shekels
(
counting
the
talent
at
an
hundred
and
twenty
pound
,
and
five
and
twenty
shekels
to
a
pound
)
will
make
three
thousand
five
hundred
and
nine
pound
weight
of
gold
,
and
five
shekels
,
which
in
sterling
money
(
if
we
account
a
pound
weight
of
gold
to
be
worth
but
thirty
pound
of
sterling
money
)
comes
to
above
an
hundred
and
five
thousand
pound
,
viz.
one
hundred
five
thousand
two
hundred
and
seventy
pound
.
Vers.
25.
And
the
silver
of
them
that
were
numbred
of
the
congregation
was
an
hundred
talents
,
and
a
thousand
seven
hundred
●hreescore
and
fifteen
shekels
,
&c.
]
There
were
numbred
six
hundred
and
three
thousand
five
hundred
and
fifty
men
(
and
the
very
same
number
we
find
Numb
.
1.
46.
of
which
see
the
notes
there
)
who
all
paying
half
a
shekel
,
Exod.
30.
13.
the
summe
of
the
silver
amounts
to
three
hundred
and
one
thousand
seven
hundred
seventy
and
five
shekels
of
silver
,
which
is
as
here
(
allowing
three
thousand
shekels
to
a
talent
)
an
hundred
talents
and
a
thousand
seven
hundred
seventy
five
shekels
over
;
and
this
counting
twenty
five
shekels
to
a
pound
weight
amounts
to
twelve
thousand
seventy
one
pound
weight
of
silver
,
which
at
five
shillings
the
ounce
comes
to
thirty
six
thousand
two
hundred
and
thirteen
pounds
in
sterling
money
.
Vers.
29.
And
the
brasse
of
the
●ffering
was
seventy
talents
,
and
two
thousand
and
foure
hundred
shekels
.
]
That
is
,
(
allowing
three
thousand
shekels
to
a
talent
)
two
hundred
and
twelve
thousand
and
foure
hundre●
shekels
of
brasse
,
and
this
(
counting
twenty
five
shekels
to
a
pound
weight
)
amounts
to
eight
thousand
foure
hundred
ninetie
six
pound
weight
of
brasse
,
whereby
it
is
evident
that
there
was
not
so
much
brasse
as
silver
,
and
therefore
surely
the
pillars
were
made
of
wood
,
and
onely
covered
over
with
brasse
.
See
chap.
27.
ver.
9.
CHAP.
XXXIX
.
Vers.
1.
ANd
of
the
blew
and
purple
and
scarlet
they
made
clothes
of
service
,
&c.
]
See
chap.
31.
10.
Vers.
43.
And
Moses
blessed
them
.
]
That
is
,
he
not
onely
commended
both
the
people
and
workmen
,
and
prayed
God
to
blesse
them
,
but
also
as
Gods
publick
minister
he
pronounced
a
blessing
on
them
from
the
Lord
.
CHAP.
XL
▪
Vers.
9.
ANd
thou
shalt
take
the
anoynting
●yl
,
and
anoynt
the
tabernacle
,
&c.
]
The
performance
of
this
see
in
Levit.
8.
10.
Vers.
10.
And
thou
shalt
anoynt
the
altar
,
&c.
]
And
sprinkle
thereof
upon
the
altar
seven
times
.
See
Levit.
8.
11.
Vers.
15.
For
their
anoynting
shall
surely
be
an
everlasting
priesthood
,
&c.
]
So
that
their
children
after
them
shall
not
need
to
be
anoynted
,
but
shall
execut●
the
office
by
reason
of
this
unction
of
their
fathers
;
onely
the
high
priests
were
anoynted
in
the
generations
following
.
Vers.
17.
And
it
came
to
passe
in
the
first
moneth
,
&c.
]
They
went
out
of
Egypt
the
fifteenth
of
the
first
moneth
,
and
now
the
next
year
upon
the
first
day
of
the
moneth
the
tabernacle
is
erected
,
so
that
there
wanted
now
but
fifteen
dayes
of
a
full
yeare
since
they
left
Egypt
.
Vers.
27.
And
he
burnt
sweet
incense
thereon
,
&c.
]
As
supplying
at
present
the
priests
office
.
ANNOTATIONS
On
the
third
book
of
MOSES
called
LEVITICUS
.
CHAP.
I.
ANd
the
Lord
called
unto
Moses
,
&c.
]
This
word
,
and
,
sheweth
the
immediate
connexion
of
this
book
of
this
story
,
upon
that
wherewith
the
foregoing
book
of
Exodus
was
concluded
,
namely
that
after
the
tabernacle
was
reared
,
Aaron
and
his
sonnes
consecrated
to
the
office
of
the
priesthood
,
and
the
cloud
descended
upon
the
tabernacle
,
immediately
God
spake
to
Moses
from
the
mercy-seat
out
of
the
tabernacle
(
for
into
it
Moses
was
not
able
to
enter
,
because
the
glory
of
the
Lord
filled
it
)
and
so
informed
him
how
Aaron
and
his
sonnes
should
carry
themselv●s
●n
the
priesthood
,
&c.
Vers
.
If
any
man
of
you
bring
an
offering
unto
the
Lord
,
&c.
]
That
is
,
any
sacrifice
whatsoever
:
This
is
a
generall
rule
concerning
all
sacrifices
,
to
wit
,
that
none
must
be
offered
,
but
of
the
herd
,
or
flock
,
that
is
,
if
they
were
cattel
they
intended
to
offer
;
for
if
they
intended
an
offering
of
birds
,
what
they
must
be
is
expressed
afterwards
,
vers.
14.
Vers.
3.
If
his
offering
be
a
burnt-sacrifice
of
the
herd
,
let
him
offer
a
male
without
blemish
.
]
Here
the
Lord
first
gives
directions
for
burnt-offerings
,
which
were
indeed
the
chief
of
all
their
sacrifices
,
and
so
called
because
they
were
all
wholly
burnt
upon
the
altars
;
whereas
of
other
sacrifices
some
part
onely
was
burnt
upon
the
altar
,
and
the
other
parts
were
otherwise
disposed
of
.
And
the
direction
that
is
here
first
given
concerning
these
is
,
that
if
a
burnt-offering
were
to
be
offered
of
the
herd
,
it
must
be
a
male
without
blemish
,
that
it
might
be
the
fitter
to
figure
forth
Christs
perfection
in
himself
,
and
ours
in
him
,
who
being
perfectly
holy
,
and
free
from
the
least
blemish
of
sinne
,
He
did
no
sinne
:
neither
was
guile
found
in
his
mouth
,
1.
Pet.
2.
22.
did
yet
notwithstanding
by
suffering
death
for
us
perfectly
satisfie
the
justice
of
God
on
our
behalf
,
that
so
he
might
present
the
Church
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
,
but
that
it
should
be
holy
,
and
without
blemish
,
Ephes.
5.
27.
for
(
saith
the
same
Apostle
,
Heb.
9.
13
,
14.
)
If
the
bloud
of
bulls
,
and
of
goats
,
and
the
ashes
of
an
heifer
,
sprinkling
the
unclean
,
sanctifieth
to
the
purifying
of
the
flesh
;
How
much
more
shall
the
bloud
of
Christ
,
who
through
the
eternall
spirit
offered
himself
without
spot
to
God
,
purge
your
conscience
from
dead
works
to
serve
the
living
God
?
And
so
again
Saint
Peter
saith
,
Ye
know
that
ye
were
redeemed
with
the
precious
bloud
of
Christ
,
as
of
a
lamb
without
blemish
and
without
spot
,
1.
Pet.
1.
18
,
19.
Yet
withall
hereby
the
Lord
taught
both
them
and
us
to
give
God
the
best
in
all
our
services
.
Vers.
3.
He
shall
offer
it
of
his
own
voluntary
will
at
the
doore
of
the
tabernacle
.
]
That
is
,
he
that
will
offer
a
burnt
sacrifice
,
he
must
do
it
voluntarily
of
his
own
mind
,
and
not
be
forced
to
it
;
and
when
he
brings
it
he
must
present
it
to
the
priest
at
the
doore
of
the
tabernacle
of
the
congregation
;
that
is
,
at
the
doore
of
the
court
,
close
within
which
the
brasen
altar
for
burnt-offerings
stood
.
The
first
of
these
might
signifie
the
freedome
of
Gods
grace
in
giving
his
sonne
,
and
the
willingnesse
of
Christ
in
giving
himself
to
be
a
sacrifice
of
propitiation
for
our
souls
;
but
principally
doubtlesse
it
was
to
teach
them
,
that
in
all
service
done
to
God
,
it
must
be
done
freely
and
willingly
,
or
God
will
not
accept
of
it
:
The
second
was
appointed
to
signifie
that
their
sacrifices
(
and
so
consequently
any
service
that
we
perform
)
were
onely
in
and
through
Christ
sanctified
and
made
acceptable
to
God
:
The
tabernacle
was
a
type
of
Christ
▪
that
greater
and
more
perfect
tabernacle
not
made
with
hands
,
Heb.
9.
11.
and
he
is
the
onely
doore
by
whom
we
have
accesse
unto
the
father
.
Vers.
4.
And
he
shall
put
his
hand
upon
the
head
of
the
burnt-offering
.
]
This
was
to
testifie
,
First
,
that
he
acknowledged
himself
guilty
of
death
:
Secondly
,
that
he
desired
and
believed
that
that
sacrifice
should
be
accepted
of
God
as
a
ransome
for
his
soul
,
that
all
his
sinnes
should
be
laid
upon
it
,
and
so
it
should
suffer
death
as
it
were
in
his
stead
;
in
all
which
notwithstanding
they
that
did
this
had
not
respect
so
much
to
the
beast
slain
,
in
the
death
whereof
there
could
not
be
an
equall
compensation
given
to
the
justice
of
God
for
the
death
of
sinners
,
as
to
Christ
,
of
whom
these
sacrifices
were
types
,
who
took
upon
him
our
sinnes
,
and
the
curse
due
to
our
sinnes
,
when
he
died
for
us
:
Thirdly
,
that
he
desired
,
and
would
indeavour
to
consecrate
himself
wholly
to
Gods
service
,
as
now
he
gave
this
sacrifice
wholly
to
be
offered
upon
the
altar
to
the
Lord
,
crucifying
all
his
sinnefull
lusts
and
affections
,
and
yielding
up
his
whole
man
to
the
obedience
of
Gods
will
in
all
things
whatsoever
.
And
it
shall
be
accepted
for
him
to
make
atonement
for
him
.
]
Though
burnt-offerings
were
usually
given
in
signe
of
thankfulnesse
to
God
,
and
so
betokened
a
new
creature
,
and
holy
life
,
Psal.
51.
18
,
19.
Do
good
in
thy
good
pleasure
unto
Sion
,
build
thou
the
walls
of
Jerusalem
.
Then
shalt
thou
be
pleased
with
sacrifices
of
righteousnesse
,
with
burnt-offering
and
whole
burnt-offering
,
and
Gen.
8.
20.
And
Noah
builded
an
altar
unto
the
Lord
,
and
took
of
every
clean
beast
,
and
of
every
fowl
,
and
offered
burnt-offerings
on
the
altar
▪
yet
they
were
also
for
atonement
and
remission
of
sinnes
,
to
wit
generall
sinnes
,
Job
1.
5.
And
it
was
so
when
the
dayes
of
their
feasting
were
gone
about
,
that
Job
sent
and
sanctified
them
,
and
rose
up
early
in
the
morning
,
and
offered
burnt-offerings
according
to
the
number
of
them
all
:
for
Job
said
,
It
may
be
that
my
sonnes
have
sinned
,
&c.
whereas
for
speciall
sinnes
there
was
a
speciall
sacrifice
and
sinne-offering
,
Levit.
4.
Vers.
5.
And
he
shall
kill
the
bullock
before
the
Lord.
]
That
is
,
the
priest
in
the
name
of
the
offerer
:
for
this
was
usually
the
work
of
the
priests
,
and
therefore
Moses
did
it
when
he
supplyed
the
priests
office
,
Exod.
29.
10
,
11.
though
sometimes
the
Levites
also
helped
herein
when
there
were
not
priests
enough
to
do
it
,
2.
Chron.
25.
10
,
11.
The
priests
stood
in
their
places
,
and
the
Levites
in
their
courses
,
and
they
killed
the
Passeover
(
that
is
,
the
Passeover-offerings
)
and
the
priests
sprinkled
the
bloud
from
their
hands
,
as
being
given
of
God
to
be
assistant
to
the
priests
in
such
services
,
Numb
.
8.
19.
I
have
given
the
Levites
as
a
gift
to
Aaron
and
to
his
sonnes
,
to
do
the
service
of
the
children
of
Israel
in
the
tabernacle
of
the
congregation
,
and
to
make
an
atonement
for
the
children
of
Israel
.
Now
the
sacrifice
was
killed
to
signifie
the
death
of
Christ
,
Who
was
slain
that
he
might
redeem
us
to
God
by
his
bloud
,
Revel.
5.
9.
and
the
mortifying
of
Gods
people
by
the
word
and
spirit
:
and
it
was
killed
by
the
priest
,
to
signifie
that
Christ
should
offer
up
himself
unto
God
,
as
being
both
our
priest
and
sacrifice
,
and
that
there
is
no
possibility
for
men
to
please
God
by
any
service
they
do
him
,
but
onely
in
and
through
the
mediation
of
Christ
,
of
whose
priesthood
the
Leviticall
priest
was
a
type
and
figure
.
As
for
the
place
where
it
was
killed
,
that
may
be
gathered
,
by
the
rule
of
Analogy
,
from
that
which
is
expressed
verse
the
11.
concerning
the
second
sort
of
burnt-offerings
,
namely
,
that
it
was
killed
at
the
north-side
of
the
altar
.
And
the
priests
Aarons
sonnes
shall
bring
the
bloud
,
and
sprinkle
the
bloud
,
&c.
]
And
this
was
done
in
a
large
measure
,
so
that
the
corners
of
the
altar
were
filled
with
bloud
,
Zach.
9.
15.
to
teach
the
people
that
this
bloud
of
their
sacrifice
should
not
be
lost
as
spilt
upon
the
ground
,
but
should
be
accepted
of
God
as
a
propitiation
for
their
sinnes
,
as
being
a
figure
of
the
bloud
of
Christ
,
which
should
be
offered
up
to
God
and
accepted
by
him
in
our
behalf
,
as
for
our
reconciliation
,
so
also
for
our
sanctification
,
who
are
elect
according
to
the
foreknowledge
of
God
the
Father
,
through
sanctification
of
the
spirit
unto
obedience
,
and
sprinkling
of
the
bloud
of
Jesus
Christ
,
1.
Pet.
1.
2.
Vers.
6.
And
he
shall
flay
the
burnt-offering
.
]
That
is
,
the
priest
:
for
the
flaying
of
the
sacrifice
was
also
ordinarily
the
work
of
the
priest
,
who
had
therefore
the
skinne
for
himself
,
Levit.
7.
8.
though
upon
extraordinary
occasions
(
as
is
before
noted
concerning
killing
the
burnt-offerings
)
even
in
this
also
the
Levites
sometime
helped
them
,
2.
Chron.
29.
34.
The
priests
were
too
few
,
so
that
they
could
not
flay
all
the
burnt-offerings
;
wherefore
their
brethren
the
Levites
did
help
them
.
Because
the
sacrifices
were
offered
(
as
I
may
say
)
as
a
holy
feast
unto
the
Lord
,
whence
the
altar
is
called
the
table
of
the
Lord
,
and
the
sacrifice
offered
thereon
,
his
meat
,
Mal.
1.
12.
therefore
nothing
but
what
was
usually
eaten
by
men
was
burnt
upon
the
altar
;
and
hence
it
was
that
the
skinne
was
alwayes
flayed
off
.
Yet
withall
it
is
commonly
held
by
Expositours
that
this
flaying
of
the
sacrifice
did
also
signifie
,
First
,
the
sufferings
of
Christ
,
who
being
first
stripped
of
his
garments
,
Matth.
27.
28
▪
they
did
afterwards
most
shamefully
intreat
,
so
that
there
was
no
beauty
in
him
why
men
should
desire
him
:
Secondly
,
the
afflictions
of
Gods
people
under
the
rage
of
cruell
oppressours
and
persecutours
,
Who
,
as
the
Prophet
speaks
,
Micha
.
3.
3.
eat
their
flesh
,
and
flay
their
skinne
from
off
them
:
And
thirdly
,
the
mortification
which
God
requires
in
those
that
give
up
their
names
to
him
,
even
that
They
put
off
concerning
the
former
conversation
the
old
man
,
which
is
corrupt
according
to
the
deceitfull
lusts
,
Ephes.
5.
22.
Vers.
7.
And
the
sonnes
of
Aaron
the
priest
shall
put
fire
on
the
altar
,
&c.
]
Here
the
Lord
gives
direction
for
the
burning
of
these
sacrifices
by
the
inseriour
priests
,
enjoyning
them
,
first
,
to
put
fire
upon
the
altar
.
Now
because
they
were
to
use
no
strange
fire
in
burning
the
sacrifices
,
but
onely
that
fire
which
was
continually
nourished
upon
the
altar
,
Levit.
6.
12
,
13.
and
which
at
first
came
down
from
heaven
,
Levit.
9.
24.
therefore
by
putting
fire
upon
the
altar
,
is
meant
onely
the
laying
of
the
fire
together
,
or
laying
it
on
again
when
they
had
laid
it
by
for
the
clearing
of
the
altar
:
Secondly
,
to
lay
the
wood
in
order
,
and
then
all
the
pieces
of
the
sacrifices
in
order
upon
the
wood
;
which
was
so
appointed
,
because
the
discreet
laying
of
the
wood
doth
much
conduce
to
the
well
burning
of
the
fire
:
And
then
lastly
,
thus
to
burn
all
upon
the
altar
.
The
mistery
of
this
might
be
twofold
:
First
,
to
signifie
the
consecrating
of
Christ
and
his
members
by
afflictions
and
sufferings
;
for
as
he
the
Captain
of
our
salvation
was
made
perfect
by
sufferings
,
Heb.
2.
10.
so
must
his
members
also
be
ready
alwayes
through
these
fiery
trials
to
enter
into
glory
,
for
every
one
shall
be
salted
with
fire
,
and
every
sacrifice
shall
be
salted
with
salt
,
Mark
9.
49.
Secondly
,
to
signifie
that
holy
zeal
whereby
we
should
wholly
give
up
our selves
to
God
through
the
operation
of
Gods
holy
spirit
,
which
is
often
in
the
Scriptures
compared
to
fire
,
as
Matth.
3.
11.
He
that
cometh
after
me
is
mightier
then
I
,
he
shall
baptize
you
with
the
holy
Ghost
and
with
fire
:
for
as
Christ
through
the
eternall
spirit
offered
himself
without
spot
unto
God
,
Heb.
9.
14.
so
likewise
it
is
the
spirit
whereby
we
must
be
enabled
to
consecrate
our selves
to
Gods
service
,
Ye
have
purified
your
souls
in
obeying
the
truth
(
saith
the
Apostle
Peter
)
through
the
spirit
,
1.
Pet.
1.
22.
to
which
end
we
must
not
onely
be
carefull
not
to
quench
the
spirit
,
1.
Thess.
5.
19.
but
also
by
prayer
,
holy
meditation
,
and
all
other
things
conducing
thereto
,
we
must
do
what
we
can
to
further
this
work
of
the
spirit
in
us
,
as
they
did
in
burning
the
sacrifices
,
by
laying
in
order
the
wood
and
the
pieces
of
the
sacrifice
upon
the
wood
.
Vers.
9.
But
the
inwards
and
his
legs
shalt
thou
wash
in
water
.
]
Some
conceive
that
by
the
inwards
are
not
meant
the
guts
,
but
onely
the
heart
and
liver
,
and
such
inward
parts
,
and
that
because
onely
that
which
was
usually
eaten
by
men
was
offered
on
the
altar
,
Gods
table
,
as
it
is
called
Mal.
1.
2.
as
was
before
noted
upon
verse
6.
But
however
the
washing
of
the
inwards
and
feet
did
doubtlesse
signifie
the
perfect
purity
of
Christ
,
and
withall
our
through-purification
both
in
the
outward
and
inward
man
by
the
spirit
of
Christ
;
●gree●ble
whereunto
are
those
expressions
of
the
holy
Scripture
,
Ezek.
36.
25.
Then
will
I
sprink●e
clean
water
upon
you
,
and
you
shall
be
clean
;
from
all
your
filthinesse
and
from
all
your
idols
will
I
cleanse
you
;
and
again
,
Heb.
10.
22.
Let
us
draw
near
with
a
true
heart
,
in
full
assurance
of
faith
,
having
our
hearts
sprinkled
from
an
evil
conscience
,
and
our
bodies
washed
with
pure
water
.
Vers.
10.
He
shall
bring
it
a
male
without
blemish
.
]
See
the
note
upon
vers.
3.
Vers.
11.
And
he
shall
kill
it
on
the
side
of
the
altar
Northward
.
]
There
also
the
sinne-offering
was
killed
,
Levit.
6.
25.
and
the
trespasse-offering
,
Levit.
7.
2.
which
might
signifie
the
obscurity
of
the
legall
ceremonies
,
the
North
being
farthest
from
the
light
of
the
sunne
;
or
that
Christ
was
to
dye
at
Jerusalem
,
of
which
the
Prophet
saith
,
Psal.
48.
2.
On
the
sides
of
the
North
is
the
citie
of
the
great
King
.
But
I
rather
content
my self
with
this
literall
reason
:
The
altar
being
placed
by
the
doore
of
the
tabernacle
of
the
tent
of
the
congregation
(
which
seems
was
in
the
Southside
)
there
was
more
scope
on
the
Northside
,
and
therefore
they
are
there
appointed
to
make
ready
the
sacrifices
.
Onely
the
peace-offerings
were
slain
at
the
very
doore
of
the
tabernacle
,
which
was
more
Eastwards
in
regard
of
the
altar
,
as
is
evident
,
chap.
32.
Vers.
12.
And
the
priest
shall
lay
them
in
order
.
]
See
the
note
above
upon
ver.
8.
Vers.
13.
But
he
shall
wash
the
inwards
,
&c.
)
See
the
former
note
upon
vers.
9.
And
the
priest
shall
bring
it
all
,
and
burn
it
upon
the
altar
.
]
This
signified
that
all
Christ
,
and
whatsoever
he
had
done
is
ours
by
faith
,
Gal.
2.
20.
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
;
and
the
life
which
I
now
live
in
the
flesh
,
I
live
by
the
faith
of
the
Sonne
of
God
,
who
loved
me
,
and
gave
himself
for
me
:
And
that
we
also
should
give
our selves
wholly
unto
God
by
him
,
1.
Thess.
5.
23.
And
the
very
God
of
peace
sanctifie
you
wholly
;
and
I
pray
God
your
whole
spirit
,
and
soul
,
and
body
be
preserved
blamelesse
,
unto
the
coming
of
our
Lord
Jesus
Christ
.
Vers.
14.
And
if
the
burnt-sacrifice
for
his
offering
to
the
Lord
be
of
fowls
,
then
he
shall
bring
his
offering
of
turtle
doves
,
or
of
young
pigeons
.
]
Which
signified
the
innocency
and
meeknesse
both
of
Christ
and
his
members
:
And
again
,
old
turtles
and
young
pigeons
are
best
,
and
so
the
best
must
be
given
to
God
.
Vers.
15.
And
wring
off
his
head
,
and
burn
it
on
the
altar
.
]
The
manner
how
the
priests
should
kill
the
burnt-offering
of
turtle
doves
,
or
young
pigeons
,
is
here
set
down
▪
which
was
by
wringing
off
the
head
of
them
(
according
to
our
translation
)
or
pinching
of
the
head
with
the
priests
nail
,
as
it
is
in
the
margin
of
our
bibles
.
The
most
common
opinion
of
Expositours
is
,
that
the
heads
of
these
birds
were
not
quite
wrung
off
from
their
bodies
,
but
onely
broken
in
sunder
,
and
so
left
hanging
still
by
the
skinne
unto
their
bodies
:
and
their
chief
reason
is
,
because
elsewhere
it
is
said
,
where
direction
is
given
for
the
killing
of
such
turtle
doves
,
or
young
pigeons
,
that
were
brought
for
a
sinne-offering
,
that
the
priests
should
wring
off
his
head
from
his
neck
,
but
not
divide
it
asunder
,
Levit.
5.
8.
But
some
other
reasons
may
make
it
seem
more
probable
that
the
heads
of
these
birds
that
were
brought
for
a
burnt-offering
were
quite
wrung
off
from
their
bodies
:
as
First
,
because
we
cannot
well
else
conceive
how
the
bloud
of
these
sacrifices
should
be
wrung
out
at
the
side
of
the
altar
,
as
it
is
injoyned
in
the
following
words
;
and
we
know
that
the
Jews
did
of
all
things
abhorre
things
that
were
strangled
,
and
that
the
effusion
of
the
bloud
of
the
sacrifices
was
the
chief
thing
whereby
was
signified
the
atonement
made
for
us
by
the
bloud
of
Christ
,
and
how
by
the
pinching
of
the
priests
nail
a
wound
should
be
made
for
the
letting
out
the
bloud
as
some
hold
,
it
is
hard
to
conceive
:
and
secondly
,
because
the
following
words
,
and
burn
it
on
the
altar
,
seem
plainly
to
be
meant
of
burning
the
head
particularly
,
being
thus
wrung
off
;
for
of
the
burning
of
the
body
of
these
birds
,
direction
is
afterwards
given
,
vers.
17.
As
for
that
place
in
the
fifth
of
Leviticus
,
I
see
not
but
it
may
be
meant
,
not
of
not
dividing
the
head
from
the
body
,
but
of
not
dividing
the
body
asunder
,
for
which
also
there
is
here
direction
given
,
vers.
17.
He
shall
cleave
it
,
but
not
divide
it
asunder
.
Vers.
16.
And
he
shall
pluck
away
his
crop
with
his
feathers
,
&c.
]
And
so
it
figured
the
holinesse
that
was
in
Christ
our
sacrifice
,
who
without
all
sinne
or
uncleannesse
offered
himself
unto
God
for
us
;
by
which
also
he
cleansed
and
purified
his
people
and
their
service
of
God
,
Heb.
9.
14.
And
cast
it
besides
the
altar
on
the
East
part
by
the
place
of
the
ashes
.
]
That
is
,
where
the
priest
,
when
he
cleansed
the
altar
,
did
first
poure
forth
the
ashes
,
which
afterward
were
carried
●orth
without
the
camp
,
Levit.
6.
10
▪
11.
This
place
of
the
ashes
was
on
the
Eastside
of
the
altar
,
both
because
it
was
nearest
to
the
doore
of
the
tabernacle
,
and
so
the
ashes
might
the
more
conveniently
be
thence
carried
forth
at
the
times
appointed
;
and
because
it
was
farthest
off
from
the
Sanctuary
,
and
so
the
casting
away
of
the
crop
and
the
feathers
in
this
place
might
teach
them
that
all
uncleannesse
was
to
be
removed
out
of
Gods
sight
,
Holinesse
becomes
thy
house
,
O
Lord
,
for
ever
,
Psal.
93.
5.
Vers.
17.
And
he
shall
cleave
it
with
the
wings
thereof
,
but
shall
not
divide
it
asunder
,
&c.
]
That
is
,
he
shall
cleave
it
,
the
wings
being
still
left
,
onely
the
feathers
pluckt
off
:
and
though
it
must
be
cloven
,
that
so
the
inward
part
might
be
laid
upon
the
fire
,
signifying
that
God
requires
chiefly
the
offering
of
the
inner
man
unto
him
;
yet
it
must
not
be
divided
asunder
,
whereby
may
be
meant
that
we
should
give
up
our selves
wholly
to
God
,
1.
Thess.
5.
23.
CHAP.
II.
Vers.
1.
ANd
when
any
will
offer
a
meat-offering
unto
the
Lord
,
his
offering
shall
be
of
fine
flowre
.
]
There
was
a
meat-offering
that
was
alwayes
to
be
joyned
with
their
burnt-offerings
,
for
which
direction
is
given
elsewhere
:
but
here
direction
is
given
onely
for
voluntary
meat-offerings
;
and
therefore
it
is
said
,
When
any
will
offer
a
meat-offering
,
&c.
neither
is
there
any
set
quantity
here
appointed
▪
but
it
is
left
free
to
the
offerer
to
bring
what
he
pleased
,
whereas
for
the
meat-offering
that
was
brought
together
with
their
burnt-offerings
of
the
herd
,
or
of
the
flock
,
there
is
an
expresse
law
how
much
there
should
be
of
it
,
to
wit
,
a
tenth
deal
of
flower
mingled
with
the
fourth
part
of
an
hin
of
oyl
,
Numb
.
15.
4.
Now
these
voluntary
meat-offerings
were
for
the
same
end
that
the
burnt-offerings
were
,
both
to
make
atonement
for
them
,
and
also
to
testi●ie
their
consecrating
of
themselves
to
God
;
but
withall
particularly
they
were
by
way
of
acknowledgement
that
all
their
provision
they
had
of
his
bounty
.
So
then
the
meat-offering
signified
,
First
▪
Christ
his
oblation
of
himself
,
of
which
the
Apostle
speaks
,
Ephes.
5.
2.
Christ
hath
loved
us
,
and
given
himself
for
us
an
offering
and
a
sacrifice
to
God
for
a
sweet
smelling
savour
;
and
again
,
Heb.
10.
8
,
9
,
10.
When
he
said
,
Sacrifice
and
offering
,
and
burnt-offerings
,
and
offering
for
sinne
thou
wouldst
not
,
neither
hadst
pleasure
therein
,
which
are
offered
by
the
law
:
Then
said
he
,
Loe
,
I
come
to
do
thy
will
,
O
God!
He
taketh
away
the
first
that
he
may
establish
the
second
:
By
the
which
will
we
are
sanctified
through
the
offering
of
the
body
of
Jesus
Christ
once
for
all
.
Secondly
,
Christians
wonne
to
God
by
the
Gospell
,
and
then
consecrated
to
his
service
,
Esay
66.
20.
They
shall
bring
all
your
brethren
for
an
offering
to
the
Lord
,
out
of
all
nations
,
to
my
holy
mountain
Jerusalem
,
saith
the
Lord
,
as
the
children
of
Israel
bring
an
offering
in
a
clean
vessel
into
the
house
of
the
Lord
.
Thirdly
,
all
our
Evangelicall
sacrifices
of
prayer
and
praysing
God
,
with
other
services
done
to
the
Lord
,
and
to
his
saints
for
his
sake
,
Mal.
1.
11.
In
every
place
incense
shall
be
offered
unto
my
name
,
and
a
pure
offering
:
And
last
of
all
,
more
particularly
their
acknowledgement
of
Gods
bounty
in
all
the
food
they
injoyed
,
and
therefore
it
was
that
in
all
these
meat-offerings
they
are
appointed
to
bring
fine
slowre
,
without
any
mixture
of
branne
,
to
signifie
the
purity
of
all
Evangelicall
sacrifices
.
He
shall
poure
oyl
upon
it
,
and
put
frankincense
thereon
.
]
The
oyl
poured
upon
the
flowre
figured
the
graces
and
comfort
of
the
holy
Ghost
,
whereby
we
serve
God
with
a
willing
mind
and
a
chearfull
spirit
,
Ye
have
an
unction
from
the
holy
one
,
saith
the
Apostle
,
speaking
of
this
oyl
of
Gods
spirit
,
1.
John
2.
20.
and
the
sweetnesse
both
of
the
oyl
and
frankincense
signified
how
sweet
and
acceptable
their
services
were
unto
God
in
and
through
the
mediation
of
Christ
,
who
hath
given
himself
for
us
an
offering
and
a
sacrifice
to
God
for
a
sweet
smelling
savour
,
Ephes.
5.
2.
whence
it
was
that
the
Prophet
told
the
Jews
that
their
incense
was
in
vain
when
God
regarded
not
their
sacrifices
,
Jer.
6.
20.
To
what
purpose
cometh
there
to
me
●ncense
from
Sheba
,
and
sweet
calamus
from
a
farre
countrey
?
your
burnt-offerings
are
not
acceptable
,
nor
your
sacrifices
sweet
unto
me
.
Vers.
2.
And
the
priest
shall
burn
the
memoriall
of
it
upon
the
altar
.
]
That
is
,
the
handf●ll
which
he
had
taken
out
of
the
meat-offering
,
which
should
in
stead
of
all
put
God
in
mind
(
which
is
spoken
of
God
after
the
manner
of
men
)
of
all
this
offering
which
the
offerer
had
given
to
the
Lord
,
and
of
the
covenant
which
he
had
made
to
accept
it
,
and
withall
be
a
memoriall
to
the
offerer
that
he
acknowledged
all
the
store
he
had
to
be
from
God
,
and
therefore
to
be
consecrated
wholly
to
his
service
,
and
that
God
would
take
in
good
part
the
offering
he
had
now
brought
him
.
Vers.
3.
And
the
remnant
of
the
meat-offering
shall
be
Aarons
and
his
sonnes
.
]
To
eat
the
same
in
the
Sanctuary
,
Levit.
6.
16.
And
the
remainer
thereof
shall
Aaron
and
his
sonnes
eat
;
with
unleavened
bread
shall
it
be
eaten
in
the
holy
place
,
in
the
court
of
the
tabernacle
,
&c.
It
is
a
thing
most
holy
of
the
offerings
of
the
Lord
made
by
fire
.
]
And
therefore
onely
to
be
eaten
by
the
priests
that
offer
it
.
Of
other
offerings
others
might
eat
,
but
of
the
most
holy
things
,
whereof
part
was
burnt
on
the
altar
,
onely
the
priests
.
Vers.
4.
And
if
thou
bring
an
oblation
of
a
meat-offering
baken
in
the
oven
.
]
These
were
prepared
and
baked
within
the
Sanctuary
,
as
it
seems
by
Ezekiel
46.
20.
This
is
the
place
where
the
priests
shall
boil
the
trespasse-offering
,
and
the
sinne-offering
,
where
they
shall
bake
the
meat-offering
,
and
1.
Chron.
23.
28
,
29.
Their
office
was
to
wait
on
the
sons
of
Aaron
,
&c.
both
for
the
shew-bread
and
for
the
fine
flowre
for
meat-offerings
,
and
for
the
unleavened
cakes
,
and
for
that
which
is
baked
in
the
pan
,
and
for
that
which
is
fried
.
It
shall
be
an
unleavened
cake
of
fine
flowre
mingled
with
oyl
,
or
unleavened
wafers
anointed
with
oyl
.
]
See
the
notes
upon
Exod.
29.
2.
and
upon
the
11.
verse
of
this
chapter
.
Vers.
11.
No
meat-offering
,
which
ye
shall
bring
unto
the
Lord
,
shall
be
made
with
leaven
.
]
This
must
be
understood
onely
of
these
voluntary
oblations
,
part
whereof
was
to
be
burnt
upon
the
altar
;
for
with
some
eucharisticall
or
thank-offerings
they
might
bring
leavened
cakes
,
Levit.
7.
13.
as
also
in
the
first-fruits
,
Levit.
23.
17.
but
these
were
not
burnt
upon
the
altar
.
And
where
leaven
was
not
to
be
used
in
the
oblation
,
the
part
remaining
the
priests
might
not
eat
with
leaven
,
Levit.
6.
16.
because
part
of
the
offering
was
burnt
upon
the
altar
.
Now
leaven
was
thus
generally
forbidden
:
First
,
to
put
them
still
in
mind
of
their
deliverance
out
of
Egypt
,
a
type
of
their
redemption
by
Christ
:
Secondly
,
to
teach
them
to
worship
God
as
he
had
appointed
,
and
to
know
that
all
humane
devices
therein
are
an
abomination
to
God
:
Thirdly
,
to
shew
the
perfect
purity
of
Christ
,
in
whom
there
was
not
the
least
leaven
of
sinne
,
and
the
sincerity
that
must
be
in
our
evangelicall
sacrifices
;
for
leaven
signifieth
sinne
of
all
sorts
,
in
doctrine
and
manners
,
distastfull
to
God
,
and
infectious
to
men
,
Luke
12.
1.
Beware
ye
of
the
leaven
of
the
Pharisees
,
which
is
hypocrisie
.
1.
Cor.
5.
8.
Let
us
keep
the
feast
,
not
with
old
leaven
,
neither
with
t
he
leaven
of
malice
and
wickednesse
,
but
with
the
unleavened
bread
of
sincerity
and
truth
.
For
ye
shall
burn
no
leaven
,
nor
any
hony
,
in
any
offering
of
the
Lord
made
by
fire
.
]
Not
onely
leaven
but
hony
also
is
forbidden
:
First
,
because
it
hath
a
kind
of
leavening
nature
:
Secondly
,
the
more
fully
to
exclude
all
humane
devices
in
Gods
worship
:
the
sweetnesse
of
hony
might
be
a
pretence
of
mixing
it
with
their
sacrifices
:
when
neither
soure
nor
sweet
ple●seth
him
but
onely
what
is
appointed
,
what
place
is
left
for
humane
inventions
?
Thirdly
,
if
any
mystery
be
thought
implyed
,
it
may
be
the
abandoning
of
all
carnall
pleasures
and
delights
by
those
that
will
consecrate
themselves
to
Gods
service
.
Vers.
12.
As
for
the
oblation
of
the
first-fruits
ye
shall
offer
them
unto
the
Lord.
]
To
wit
,
though
with
leaven
,
Levit.
23.
17.
They
shall
be
baken
with
leaven
,
they
are
the
first-fruits
unto
the
Lord
;
though
hony
2.
Chron.
31.
5.
The
children
of
Israel
brought
in
abundance
the
first-f●uits
of
corn
,
wine
,
and
oyl
,
and
hony
.
Vers.
13.
And
every
oblation
of
thy
meat-o●●●ri●g
●●alt
thou
season
with
salt
.
]
By
this
salting
was
signified
the
covenant
o●
grace
in
C●rist
,
which
we
by
faith
apprehend
unto
incorruption
:
wherefore
o●r
un●●genera●e
estate
is
likened
to
a
child
new
born
and
not
salted
,
Ezek.
16.
4.
Neither
shalt
thou
suffer
the
salt
of
the
covenant
of
thy
God
to
be
lacking
from
thy
meat-offering
.
]
To
wit
,
the
salt
which
is
a
signe
of
the
covenant
of
thy
God
:
that
is
,
be
sure
that
salt
be
not
wanting
,
which
you
are
bound
as
by
a
covenant
to
use
in
all
sacrifices
;
and
be
sure
that
faith
in
the
covenant
be
not
wanting
,
which
is
signified
by
that
salt
,
for
then
all
your
sacrifices
will
be
of
no
value
with
the
Lord
.
With
all
thine
offerings
thou
shalt
offer
salt
.
]
Not
onely
meat-offerings
,
but
also
burnt-offerings
,
and
all
other
sacrifices
,
Ezek.
43.
24.
The
priest
shall
cast
salt
upon
them
,
and
they
shall
offer
them
up
for
a
burnt-offering
unto
the
Lord.
Mark
9.
49.
Every
sacrifice
shall
be
salted
with
salt
.
Vers.
14.
And
if
thou
offer
a
meat-offering
of
thy
first-fruits
unto
the
Lord
,
&c.
]
That
is
,
a
freewill-offering
of
the
first-fruits
,
besides
injoyned
by
the
law
.
CHAP.
III.
Vers.
1.
ANd
if
his
oblation
be
a
sacrifice
of
peace-offering
,
if
he
offer
it
of
the
herd
,
whether
it
be
male
or
female
,
&c.
]
Peace-offerings
were
either
to
obtain
from
God
some
blessing
which
they
wanted
,
or
by
way
of
gratulation
or
thanksgiving
for
some
blessing
received
.
The
chief
and
most
ordinary
use
of
them
was
doubtlesse
in
a
way
of
thanksgiving
for
their
peace
and
prosperity
,
the
severall
sorts
whereof
are
set
down
in
the
seaventh
chapter
.
But
yet
sometimes
they
were
also
used
when
men
in
their
troubles
prayed
unto
God
for
peace
and
salvation
:
so
Judges
20.
26.
when
the
Israelites
fasted
and
sought
unto
the
Lord
for
his
aid
and
favour
,
because
the
men
of
Benjamin
had
twice
beaten
them
in
battel
,
they
offered
burnt-offerings
and
peace-offerings
before
the
Lord
;
and
when
David
sought
to
appease
Gods
anger
,
when
the
pestilence
raged
in
the
land
because
of
his
numbering
the
people
,
He
built
an
altar
to
the
Lord
,
and
offered
burnt-offerings
and
peace-of-ferings
,
1.
Chron.
21.
26.
the
Lord
hereby
teaching
us
that
with
supplications
for
what
we
want
we
must
also
joyn
thanksgiving
for
what
we
already
injoy
.
So
then
the
peace-offerings
signified
1.
Christs
oblation
of
himself
,
whereby
he
became
our
peace
,
Ephes.
2.
14.
and
2.
the
sacrifice
of
praise
which
in
and
through
him
we
offer
unto
God
.
The
sacrifices
appointed
here
for
the
peace-offerings
are
a
male
or
female
of
the
herd
or
of
the
flock
:
turtle
doves
and
young
pigeons
are
not
here
allowed
for
the
poorer
sort
,
as
in
burnt-offerings
they
were
,
and
that
because
the
peace-offerings
were
to
be
divided
into
three
parts
;
one
for
the
altar
,
another
for
the
priest
,
and
a
third
for
the
offerer
,
and
such
a
division
could
not
be
conveniently
made
in
so
small
sacrifices
.
But
yet
because
this
sacrifice
was
by
way
of
thankfulnesse
for
temporall
blessings
externall
,
peace
and
prosperity
,
therefore
a
female
,
a
lesse
perfect
sacrifice
was
here
accepted
of
God
.
Why
it
must
be
without
blemish
,
see
in
the
notes
upon
chap.
1.
ver.
3.
Vers.
2.
And
he
shall
lay
his
hand
upon
the
head
of
his
offering
.
]
See
the
notes
upon
Levit.
vers.
4.
And
kill
it
at
the
doore
of
the
tabernacle
of
the
congregation
,
&c.
]
Why
this
sacrifice
was
to
be
killed
by
the
priests
,
and
the
bloud
to
be
sprinkled
upon
the
altar
,
you
may
see
by
that
which
is
said
before
upon
chapter
1.
vers.
5.
That
which
is
particularly
observable
here
is
,
that
these
sacrifices
of
peace-offerings
were
not
killed
at
the
same
place
where
the
oth●r
sacrifices
were
killed
;
for
the
burnt-offerings
were
killed
on
the
one
side
of
the
altar
Northward
before
the
Lord
,
and
so
were
also
the
sinne-offering
and
the
trespasse-offering
in
the
very
place
where
the
burnt-offering
was
killed
,
chap.
6.
25.
and
chap.
7.
2.
But
now
the
peace-offerings
were
to
be
killed
in
another
place
,
to
wit
,
at
the
doore
of
the
tabernacle
of
the
congregation
,
that
is
,
the
very
entrance
of
the
court
,
where
stood
the
brasen
altar
,
which
was
more
Eastward
then
the
place
where
the
other
sacrifices
were
killed
.
And
the
reason
of
this
we
may
well
conceive
was
,
1.
Because
the
fat
and
the
breast
of
these
peace-offerings
were
to
be
waved
before
the
altar
in
the
hands
of
the
offerer
,
who
might
not
go
into
the
court
,
but
stand
at
the
doore
,
chap.
7.
30.
and
2.
Because
these
peace-offerings
,
whereof
the
offerer
did
eat
a
part
,
were
not
reckoned
amongst
the
most
holy
things
,
which
were
onely
eaten
by
the
priest
.
And
hence
this
is
given
as
a
reason
why
the
trespasse-offering
was
to
be
killed
in
the
same
place
where
the
burnt-offerings
were
killed
,
because
it
was
most
holy
,
and
to
be
eaten
by
the
priests
onely
,
chap.
14.
13.
Vers.
3.
And
he
shall
offer
of
the
sacrifice
of
the
peace-offering
,
a
n
offering
made
by
fire
unto
the
Lord.
]
Namely
,
that
which
is
afterward
expressed
:
the
rest
of
the
offering
was
thus
disposed
of
▪
the
breast
and
right
shoulder
were
waved
and
heaved
before
the
Lord
,
and
given
the
priests
to
eat
.
See
Levit.
7.
30.
the
remainer
was
eaten
by
him
that
brought
it
,
his
family
and
friends
,
Levit.
7.
15
,
16.
The
fat
that
covereth
the
inwards
,
&c.
]
The
fat
as
the
best
of
the
sacrifice
is
offered
up
unto
the
Lord
,
and
so
teacheth
that
the
best
is
to
be
still
given
unto
him
;
and
it
might
withall
signifie
,
that
all
our
carnall
desires
are
to
be
mortified
with
the
fire
of
the
spi●it
.
Vers.
5.
And
Aarons
sonnes
shall
burn
it
.
]
To
wit
,
being
first
salted
,
Levit.
2.
13.
On
the
altar
upon
the
burnt
sacrifice
,
&c.
]
That
is
,
upon
the
remainer
of
the
dayly
burnt-offering
,
which
alwayes
had
the
first
place
.
Vers.
9.
The
fat
thereof
and
the
whole
rump
,
it
shall
he
take
off
hard
by
the
back-bone
▪
&c.
]
Because
the
rump
of
those
countrey
sheep
was
large
and
exceeding
fat
,
as
Writers
report
,
and
the
fat
was
to
be
burnt
,
and
withall
because
the
rumps
of
sheep
are
sweeter
and
better
then
those
of
bullocks
,
therefore
the
rump
of
the
sheep
is
also
set
apart
for
the
sacrifice
,
though
not
of
the
bullocks
.
Vers.
11.
It
is
the
food
of
the
offering
made
by
fire
unto
the
Lord.
]
So
called
,
to
shew
Gods
acceptation
of
it
,
that
it
should
be
as
meat
to
him
,
and
withall
to
expresse
his
love
,
who
reckons
himself
as
a
guest
at
their
feasts
.
Vers.
16.
All
the
fat
is
the
Lords
.
]
That
is
,
it
must
be
burnt
upon
the
altar
,
neither
may
the
priest
nor
owner
eat
of
it
.
Vers.
17.
It
shall
be
a
perpetuall
statute
for
your
generations
,
throughout
all
your
dwellings
,
&c.
]
Upon
the
Lords
setting
apart
the
fat
of
all
sacrifices
to
be
his
peculiar
portion
,
and
to
be
burnt
upon
the
altar
,
there
is
here
a
more
generall
statute
given
them
in
charge
,
towit
,
that
the
people
should
never
eat
any
of
this
fat
of
these
beasts
fit
for
sacrifices
,
no
not
in
their
o●n
private
dwellings
,
when
they
killed
them
for
their
ordinary
food
,
and
not
for
sacrifices
;
which
was
doubtlesse
to
keep
in
them
a
reverend
remembrance
of
these
holy
rites
,
and
the
spirituall
mysteries
signified
thereby
.
Indeed
there
is
great
difference
of
judgement
amongst
Expositours
concerning
this
law
,
to
wit
,
whether
the
eating
of
all
fat
was
here
forbidden
the
Israelites
▪
or
onely
the
eating
of
the
fat
of
their
sacrifices
.
But
for
this
we
must
know
1.
that
it
is
meant
onely
of
the
fat
of
beasts
that
were
appointed
for
sacrifices
,
for
so
much
is
expressed
chap.
7.
23.
Y●
shall
eat
no
manner
of
fat
of
ox
,
of
sheep
,
or
of
goats
:
2.
that
it
was
not
meant
of
such
fat
as
is
mixed
with
the
flesh
of
such
beasts
,
as
in
the
shoulder
,
breast
,
&c.
(
for
such
fat
they
were
doubtlesse
allowed
to
eat
,
whence
Deut.
32.
14.
The
fat
of
rammes
and
lambs
of
the
breed
of
Bashan
,
and
goats
,
is
r●ckoned
amongst
the
dainties
which
God
had
given
the
Israelites
in
the
land
of
Canaan
)
but
it
is
meant
onely
of
the
fat
which
we
call
suet
or
tallow
,
the
fat
before
mentioned
,
which
when
these
beasts
were
sacrificed
was
alwayes
burnt
upon
the
altar
:
and
3.
for
this
fat
,
it
is
farre
more
probable
that
the
Israelites
were
by
this
law
forbidden
to
eat
of
it
,
at
all
times
,
and
in
all
places
,
whenever
they
killed
either
sheep
,
or
ox
,
or
goat
,
for
their
ordinary
food
,
not
onely
because
it
is
said
that
this
should
be
a
law
for
them
throughout
all
their
dwellings
,
that
is
,
even
when
they
killed
these
cattel
at
home
in
their
own
private
dwellings
;
but
also
especially
because
fat
and
bloud
are
here
joyntly
alike
forbidden
:
Now
the
bloud
even
of
those
cattel
which
they
killed
at
home
for
their
private
use
they
might
not
eat
(
the
reason
whereof
see
in
the
note
upon
Gen.
9.
5.
)
and
therefore
not
the
fat
neither
.
CHAP.
IV.
Vers.
2.
IF
a
soul
shall
sinne
through
ignorance
,
&c.
]
Hitherto
in
this
book
direction
hath
been
given
for
burnt-offerings
,
meat-offerings
,
and
peace-offerings
:
Now
the
Lord
here
beginnes
his
directions
for
those
offerings
whereby
expiation
was
made
for
some
particular
sinne
which
the
offerer
found
himself
guilty
of
,
which
in
some
cases
were
called
sinne-offerings
,
and
in
some
cases
trespasse-offerings
.
The
first
generall
command
concerning
these
is
in
these
words
,
to
wit
,
that
if
a
soul
,
that
is
,
any
person
whatsoever
,
should
sinne
through
ignorance
against
any
of
the
commandments
of
the
Lord
,
then
that
person
should
bring
a
sinne-offering
by
way
of
expiation
for
that
sinne
:
where
by
sinnes
committed
through
ignorance
,
or
errour
(
for
so
the
word
in
the
originall
may
also
be
rendered
)
are
not
onely
meant
such
sinnes
as
men
commit
and
yet
know
not
that
they
sinned
,
as
being
ignorant
of
the
fact
done
,
or
of
the
unlawfulnesse
of
the
fact
,
thinking
they
did
well
when
indeed
they
transgressed
some
law
and
commandment
of
God
;
but
also
such
sinnes
as
men
commit
through
infirmity
and
weaknesse
,
when
they
are
suddenly
overtaken
in
a
fault
,
as
the
Apostle
speaks
,
Gal.
6.
1.
overborn
by
the
strength
of
their
lusts
and
corrupt
affections
,
which
do
for
the
present
as
it
were
blind
their
judgement
and
reason
,
and
so
they
do
not
for
the
time
mind
the
law
of
God
,
or
not
lay
it
to
heart
as
they
ought
to
do
.
Yet
withall
we
must
consider
that
it
is
no
way
probable
that
all
sinnes
of
this
nature
are
here
intended
,
but
onely
such
greater
externall
sinnes
for
which
the
conscience
is
more
likely
to
be
stricken
then
for
every
ordinary
aberration
:
for
who
can
think
that
there
was
a
severall
sinne-offering
to
be
brought
for
every
transgression
of
Gods
law
,
though
but
in
thought
or
word
,
which
in
the
best
are
every
day
so
many
?
No
,
other
sinnes
were
expiated
by
the
dayly
burnt-offerings
which
were
offered
for
the
whole
Church
,
or
by
the
sacrifice
offered
on
the
day
of
atonement
,
concerning
which
it
is
said
,
Levit.
16.
30.
On
that
day
shall
the
priest
make
an
atonement
for
you
,
to
cleanse
you
,
that
you
may
be
clean
from
all
your
sinnes
before
the
Lord
.
These
sinne-offerings
were
onely
for
such
particular
sinnes
,
for
which
their
consciences
were
in
a
more
speciall
manner
smitten
:
and
they
were
all
types
of
Christ
;
for
For
God
made
him
to
be
sinne
for
us
who
knew
no
sinne
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
,
2.
Cor.
5.
21.
Vers.
3.
If
the
priest
that
is
anointed
do
sinne
,
&c.
]
That
is
,
the
high
priest
,
who
onely
was
anointed
in
the
ages
following
,
as
is
before
noted
upon
Exod.
29.
7.
&
40.
15.
now
in
that
the
Leviticall
high
priest
had
himself
need
of
an
offering
for
sinne
,
they
were
taught
that
he
was
not
the
Mediatour
that
could
stand
between
God
and
them
,
and
make
a
perfect
atonement
for
them
;
but
that
they
were
to
look
for
another
,
in
whom
there
was
no
sinne
,
of
whom
the
Leviticall
high
priest
in
his
holy
garments
was
a
shadow
and
type
.
See
Heb.
7.
26
,
27
,
28.
For
such
an
high
priest
became
us
who
is
holy
,
harmlesse
,
●ndefiled
,
and
separate
from
sinners
;
who
needeth
not
dayly
as
those
high
priests
to
offer
●p
sacrifice
,
first
for
his
own
sins
,
and
then
for
the
peoples
,
&c.
Then
let
him
bring
for
his
sinne
which
he
hath
sinned
a
young
bullock
,
&c.
]
A
greater
sacrifice
then
the
common
persons
,
vers.
28.
or
the
rulers
,
vers.
22.
and
equall
to
the
congregations
,
vers.
14.
because
his
sinne
was
greatest
and
most
pernicious
to
the
people
.
Vers.
4.
And
shall
lay
his
hand
upon
the
bullocks
head
,
&c.
]
So
testifying
his
faith
and
resting
on
Christ
,
whom
that
sacrifice
figured
.
See
the
note
upon
chapter
1.
4.
Vers.
5.
And
the
priest
that
is
anointed
shall
take
of
the
bullocks
bloud
.
]
This
anointed
priest
is
the
sinner
himself
,
Heb.
7.
27.
who
is
here
injoyned
to
take
of
the
bullocks
bloud
,
and
bring
it
to
the
tabernacle
of
the
congregation
,
that
is
,
into
the
tabernacle
,
which
was
not
yet
prescribed
to
be
done
in
any
other
sacrifice
:
and
this
shewed
that
by
the
bloud
of
Christ
we
have
a
way
opened
into
heaven
,
Heb.
10.
19.
20.
Having
boldnesse
to
enter
into
the
holiest
by
the
bloud
of
Jesus
,
by
a
new
and
living
way
which
he
hath
consecrated
for
us
through
the
vail
,
that
is
to
say
,
his
flesh
.
Vers.
6.
And
sprinkle
of
the
bloud
seaven
times
before
the
Lord
,
&c.
]
A
mysticall
number
,
signifying
the
full
satisfaction
that
was
given
to
God
,
and
the
full
and
perfect
cleansing
of
sinne
by
the
sprinkling
of
the
bloud
of
Jesus
,
Heb.
9.
13
,
14.
For
if
the
blo●d
of
bulls
and
of
goats
and
the
ashes
of
an
heifer
sprinkling
the
unclean
sanctisieth
to
the
purifying
of
the
flesh
;
How
much
more
shall
the
bloud
of
Christ
&c.
purge
your
conscience
from
dead
works
to
serve
the
living
God
?
and
that
our
sinnes
need
much
purgation
,
Psalm
.
51.
2.
Wash
me
throughly
from
mine
iniquities
and
cleanse
me
from
my
sinne
.
Vers.
11.
And
the
skin
of
the
bullock
,
and
all
his
flesh
,
&c.
]
In
other
sinne-offerings
after
the
fat
was
offered
upon
the
altar
,
the
remainer
of
the
sacrifice
was
eaten
by
the
priests
,
chap.
6.
26.
The
priest
that
offers
it
for
sinne
shall
eat
it
;
in
the
holy
place
shall
it
be
eaten
:
but
in
the
sinne-offering
for
the
priest
here
another
order
is
given
,
and
so
likewise
in
the
sinne-offering
for
the
whole
congregation
,
vers.
21.
(
because
there
the
pries●s
were
included
with
the
rest
)
to
wit
,
that
it
should
be
wholly
carried
forth
without
the
camp
,
and
burnt
there
,
whence
is
that
law
,
chap.
6.
30.
that
no
sin-offering
should
be
eaten
,
whereof
any
of
the
bloud
was
brought
into
the
tabernacle
of
the
congregation
to
reconcile
withall
in
the
holy
place
(
which
was
onely
done
in
the
sinne-offering
for
the
priest
and
for
the
congregation
)
but
that
they
should
be
burnt
with
fire
.
The
literall
reason
of
this
doubtlesse
was
,
because
the
offerer
himself
might
not
eat
of
the
sinne-offering
,
and
in
these
sinne-offerings
the
priest
himself
was
the
offerer
,
either
solely
by
himself
,
as
here
;
or
jointly
with
the
rest
of
the
people
,
as
in
the
sinne-offering
for
the
whole
congregation
:
but
withall
assuredly
there
was
a
mystery
in
it
:
for
first
,
hereby
they
we●e
taught
how
detestable
a
thing
sinne
is
,
especially
the
sinnes
of
sacred
persons
,
and
common
sinnes
of
a
whole
Church
and
people
,
which
here
were
laid
as
it
were
upon
the
bullock
that
was
carried
forth
out
of
the
camp
:
2.
It
signified
that
Christ
,
the
true
sinne-offering
,
should
be
carried
out
of
Jerusalem
to
suffer
,
as
the
Apostle
himself
saith
,
to
shew
the
meaning
of
this
ceremony
,
Heb.
13.
11
,
12.
The
bodies
of
those
beasts
whose
bloud
is
brought
into
the
Sanctuary
by
the
high
priest
for
sin
are
burnt
without
the
camp
;
Wherefore
Jesus
also
,
that
he
might
sanctifie
the
people
with
his
own
bloud
,
suffered
without
the
gate
:
3.
To
teach
us
that
by
Christs
sufferings
our
sinnes
are
perfectly
forgiven
,
cast
as
it
were
out
of
doores
,
and
removed
farre
away
from
us
.
As
for
the
person
that
was
to
carry
forth
this
bullock
for
a
sinne-osfering
without
the
camp
,
and
to
burn
him
there
,
though
the
words
in
the
12.
vers.
may
seem
to
have
reference
to
the
priest
that
offered
the
sinne-offering
,
The
whole
bullock
shall
he
carry
forth
without
the
camp
,
&c.
yet
the
meaning
onely
is
that
he
should
see
it
were
done
,
not
that
he
should
do
it
himself
,
and
so
become
unclean
thereby
,
as
may
appear
by
what
is
said
in
another
place
that
is
parallel
with
this
,
chap.
16.
27
,
28.
Vers.
13.
And
if
the
whole
congregation
of
Israel
sinne
through
ignorance
,
&c.
]
That
is
,
if
the
whole
congregation
shall
of
mere
ignorance
or
infirmity
,
which
is
a
kind
of
ignorance
,
or
errour
,
because
such
as
sinne
thus
are
for
the
time
as
men
blinded
carried
away
with
the
strength
of
their
corruptions
,
shall
do
any
thing
that
is
evil
,
and
either
not
take
any
notice
of
it
,
or
not
lay
to
heart
the
evil
they
have
done
,
after
they
come
to
know
it
,
or
to
be
touched
in
conscience
for
it
,
they
shall
offer
a
sinne-offering
for
their
atonement
:
where
by
the
way
it
is
worth
the
noting
that
the
whole
assembly
of
particular
Churches
may
erre
.
Vers.
14.
When
the
sin
,
which
they
have
sinned
against
it
,
is
known
,
then
the
congregation
shall
offer
a
young
bullock
,
&c.
]
In
Numb
.
15.
24.
the
Israelites
are
injoyned
to
bring
a
kid
of
the
goats
for
a
sinne-offering
for
the
sinne
of
the
whole
congregation
:
but
that
was
onely
for
the
sinne
of
omitting
any
of
those
ceremoniall
duties
there
injoyned
them
,
but
this
is
more
generall
for
all
sin
whatsoever
,
which
you
may
see
more
fully
explained
in
the
note
upon
that
place
.
Vers.
20.
And
he
shall
do
with
the
bullock
as
he
did
with
the
bullock
for
a
sinne-offering
,
&c.
]
That
is
,
the
bullock
for
the
priests
sinne-offering
,
whereof
before
the
first
bullock
,
as
it
is
called
,
vers.
21.
Vers.
22.
When
a
ruler
hath
sinned
,
&c.
and
is
guilty
,
or
if
his
sinne
wherein
he
hath
sinned
come
to
his
knowledge
,
&c.
]
That
is
,
when
any
civil
magistrate
hath
sinned
,
whether
he
be
presently
struck
with
an
acknowledgement
of
his
guilt
,
or
whether
his
sinne
be
afterwards
by
any
means
discovered
to
him
,
so
soon
as
he
comes
to
the
knowledge
of
it
he
shall
bring
his
sinne-offering
.
Vers.
24.
And
he
shall
lay
his
hand
upon
the
head
of
the
goat
,
and
kill
it
in
the
place
,
&c.
]
That
is
,
on
the
Northside
of
the
altar
.
See
Levit.
1.
11.
Vers.
25.
And
the
priests
shall
take
of
the
bloud
of
the
sinne-offering
with
his
finger
,
and
put
it
upon
the
horns
of
the
altar
,
&c.
]
The
bloud
of
this
sinne-offering
for
the
ruler
(
as
likewise
that
for
the
common
people
)
why
was
it
not
as
in
the
former
carried
into
the
tabernacle
,
sprinkled
before
the
vail
,
and
upon
the
altar
of
incense
?
surely
because
the
sinne
of
the
priest
and
congregation
was
more
hainous
then
that
of
the
ruler
,
therefore
was
there
a
more
solemn
manner
of
atonement
appointed
for
their
sin
then
for
the
rulers
or
the
private
persons
.
Vers.
26.
And
he
shall
burn
all
his
fat
upon
the
altar
,
&c.
]
The
remainer
was
eaten
by
the
priests
.
See
Levit.
6.
26.
whereas
the
remainer
of
the
sin-offerings
for
the
priest
and
congregation
were
burnt
without
the
camp
for
the
reason
above
shown
in
the
note
upon
vers.
11.
Vers.
27.
And
if
any
one
of
the
common
people
sinne
through
ignorance
,
&c.
)
That
is
,
either
Israelite
or
stranger
that
is
joyned
unto
them
.
See
Numb
.
15.
15.
Vers.
30.
And
the
priest
shall
take
of
the
bloud
thereof
with
his
finger
,
and
put
it
upon
the
horns
of
the
altar
,
&c.
]
See
the
note
vers.
25.
Vers.
32.
And
if
he
bring
a
lambe
for
a
sinne-offering
,
&c.
]
This
sacrifice
is
spoken
of
apart
from
the
former
of
the
goat
,
because
of
the
difference
in
the
fat
that
was
burned
,
which
was
not
wholly
the
same
in
a
lambe
as
it
was
in
a
goat
.
See
the
note
upon
chap.
3.
9.
CHAP.
V.
Vers.
1.
ANd
if
a
soul
sinne
,
and
hear
the
voice
of
swearing
,
and
is
a
witnesse
,
whether
he
hath
seen
or
known
of
it
,
&c.
]
In
this
chapter
some
instances
are
given
of
sinnes
committed
by
private
persons
,
for
which
they
were
to
bring
a
sinne-offering
to
the
Lord
;
and
that
especially
as
I
conceive
,
to
shew
in
what
cases
the
offerings
which
they
brought
for
their
sinnes
were
to
be
of
that
sort
which
were
more
particularly
called
and
esteemed
trespasse-offerings
:
for
of
such
it
is
evident
that
Moses
speaks
,
at
least
principally
in
this
chapter
.
Much
arguing
there
is
amongst
Expositours
to
shew
the
difference
between
sinne-offerings
and
trespasse-offerings
:
some
hold
that
the
sinne-offerings
mentioned
in
the
former
chapter
were
for
sins
of
commission
,
the
trespasse-offerings
spoken
of
in
this
chapter
were
for
sinnes
of
omission
:
some
again
hold
that
the
sinne-offerings
were
for
greater
transgressions
,
and
others
quite
contrary
,
that
the
trespasse-offerings
were
for
greater
transgressions
,
and
the
sinne-offerings
for
smaller
offences
.
But
the
truth
is
that
these
opinions
on
both
sides
are
no
other
then
groundlesse
conjectures
:
Evi●ent
it
is
that
these
trespasse-offerings
are
also
called
sinne-offerings
,
as
we
may
see
in
the
6.
vers.
of
this
chapter
,
He
shall
bring
his
trespasse-offering
unto
the
Lord
for
his
sinne
which
he
hath
sinned
,
a
female
from
the
slock
a
lambe
,
or
a
kid
of
the
goats
,
for
a
sinne-offering
.
All
trespasse-offerings
were
therefore
sinne-offerings
though
all
sinne-offerings
were
not
called
trespasse-offerings
.
Herein
onely
I
conceive
the
difference
lay
,
that
for
some
particular
sinnes
a
sinne-offering
was
appointed
,
different
from
the
ordinary
sinne-offerings
injoyned
particular
persons
in
the
former
chapter
,
which
because
it
was
for
such
sinnes
wherein
some
trespasse
was
committed
upon
the
goods
of
their
neighbour
,
or
upon
the
holy
things
of
the
Lord
,
which
belonged
unto
the
priests
,
therefore
they
were
more
particularly
called
trespasse-offerings
.
The
first
particular
instance
given
in
the
first
verse
of
the
chapter
is
concerning
him
that
sinneth
in
concealing
his
knowledge
,
when
he
might
have
witnessed
the
truth
,
If
a
soul
sinne
(
saith
the
text
)
and
heare
the
voyce
of
swearing
,
and
is
a
witnesse
,
&c.
for
the
meaning
of
this
place
,
so
diversely
expounded
,
I
con●●ive
to
be
this
,
that
when
an
oath
is
given
for
the
clearing
of
any
controversie
,
for
any
wrong
done
by
one
man
to
another
,
and
those
to
whom
the
oath
is
given
do
either
forswear
themselves
,
or
cannot
discover
the
truth
,
if
one
that
knows
the
truth
,
and
might
be
or
is
called
to
be
a
witnesse
,
stands
by
,
conceals
his
knowledge
,
and
doth
not
reveal
the
truth
,
he
is
guilty
and
must
offer
a
trespasse-offering
,
because
his
neighbour
suffers
dammage
in
his
estate
through
his
silence
;
whether
he
hath
see●
or
known
of
it
,
that
is
,
whether
he
was
an
eye-witnesse
of
that
which
is
in
question
,
or
came
any
other
way
to
the
knowledge
of
it
,
he
must
reveal
all
he
knows
,
or
be
guilty
,
and
so
o●fer
a
trespasse-offering
.
Vers.
2.
Or
if
a
soul
touch
any
unclean
thing
,
&c.
]
The
second
instance
of
sins
for
which
they
were
to
bring
a
trespasse-offering
is
concerning
those
legall
pollutions
which
are
afterward●
fully
expressed
,
chap.
11.
&
12.
&c.
The
law
is
this
;
The
man
or
woman
that
had
touched
any
such
unclean
thing
,
he
was
unclean
and
guilt●e
of
a
sinne
,
verse
2.
so
soon
as
he
had
touched
it
,
though
for
the
time
it
was
●id
from
him
,
his
doing
it
unwittingly
should
not
quit
him
of
the
guilt
of
it
;
but
yet
when
he
should
come
to
the
knowledge
of
it
,
vers.
3.
then
he
should
●e
guilty
in
his
own
apprehension
,
and
so
must
offer
a
trespasse-offering
,
not
so
much
to
cleanse
him
from
this
legall
uncleannesse
(
for
in
this
case
there
was
another
way
of
legall
purifying
appointed
,
Numb
.
19.
11.
&c.
)
as
to
expiate
his
sinne
,
because
for
want
of
due
consideration
he
had
so
defiled
himself
;
and
through
ignorance
or
unadvisednesse
had
neglected
those
legall
purifyings
,
or
had
come
into
the
sanctuary
and
intermeddled
with
Gods
holy
things
whilest
his
uncleannesse
was
upon
him
.
And
indeed
this
was
as
I
conceive
the
reason
why
a
trespasse-offering
was
in
this
case
imposed
,
because
the
unclean
person
did
by
this
sinne
trespasse
upon
Gods
holy
things
,
and
as
it
were
impair
the
worth
of
them
.
Now
these
things
also
figured
that
we
are
to
be
cleansed
by
the
sacrifice
and
death
of
Christ
,
even
from
that
pollution
which
is
contracted
by
partaking
with
other
mens
sinnes
,
of
which
the
Apostle
speaks
,
1.
Tim.
5.
22.
Lay
hands
suddenly
on
no
man
,
neither
be
partaker
of
other
mens
sins
:
keep
thy self
pure
;
and
again
,
2.
Cor.
6.
17.
Come
out
from
among
them
,
and
be
ye
separate
,
saith
the
Lord
,
and
touch
not
the
unclean
thing
,
and
I
will
receive
you
.
Vers.
4.
Or
if
a
soul
swear
,
pronouncing
with
his
lips
to
do
evil
or
to
d●
good
,
&c.
]
In
this
third
instance
of
sinnes
for
which
they
were
to
bring
a
trespasse-offering
,
it
is
not
easily
discerned
what
the
sinne
here
intended
is
:
some
conceive
it
to
be
the
carelesse
neglect
of
doing
that
which
a
man
had
sworn
to
do
,
to
clear
himself
of
the
guilt
whereof
he
was
to
bring
a
trespasse-offering
to
the
Lord
;
and
because
there
is
expresse
mention
of
swearing
to
do
evil
,
and
it
cannot
be
a
sinne
to
omit
the
doing
of
that
which
he
had
sworn
he
would
do
,
if
he
had
sworn
to
do
any
evil
to
his
neighbour
,
or
generally
any
thing
evil
,
that
is
,
sinfull
and
against
Gods
law
,
but
rather
it
would
be
commendable
to
break
such
an
oath
,
therefore
by
doing
●vil
they
understand
the
doing
of
something
which
is
hurtf●ll
or
irksome
to
himself
,
as
if
a
man
hath
sworn
to
do
what
may
bring
some
damage
to
his
estate
,
or
deprive
him
of
something
that
is
pleasing
and
delightfull
to
him
:
Again
others
conceive
that
the
sinne
here
intended
is
rash
and
unadvised
swearing
to
do
either
good
or
evil
to
others
,
to
wit
,
when
it
is
sinfull
so
confidently
to
undertake
it
,
as
when
he
undertakes
to
do
that
which
is
not
in
his
power
to
do
,
or
which
he
knows
not
whether
he
shall
be
able
to
do
or
no
;
or
to
do
some
evil
to
his
neighbour
,
which
is
against
the
rule
of
charity
,
and
cannot
be
done
without
sinning
against
God
,
as
when
David
sware
tha●
he
would
utterly
destroy
Naball
and
all
his
family
,
1.
Sam.
5.
22.
And
this
Exposition
I
conceive
is
the
more
probable
,
first
,
because
the
sinne
of
not
doing
what
a
man
hath
sworn
he
would
do
is
not
so
clearly
intimated
in
thes●
words
,
as
is
the
sinne
of
rash
and
unadvised
swearing
:
for
these
words
,
pronouncing
with
his
lips
to
do
evil
or
to
do
good
,
do
indeed
manifestly
imply
an
ove●bold
undertaking
to
do
that
which
happely
he
may
not
or
cannot
do
:
and
secondly
,
because
they
that
expound
this
place
of
the
sinne
of
not
doing
what
a
man
hath
sworn
to
do
,
are
constraind
to
understand
that
clause
concerning
swearing
to
do
evil
of
doing
that
which
is
evil
or
hurtfull
to
himself
,
whereas
I
conceive
it
must
necessarily
be
understood
of
doing
evil
to
his
neighbour
,
because
for
it
he
was
to
bring
a
trespasse-offering
,
▪
which
implyes
at
least
an
intention
of
trespassing
upon
his
neighbour
:
so
that
I
say
the
sinne
here
intended
is
,
I
conceive
,
rash
and
unadvised
swearing
;
and
because
if
a
man
swore
to
do
good
to
his
neighbour
when
it
was
not
in
his
power
,
he
did
thereby
engage
himself
for
some
good
to
his
neighbour
which
afterwards
his
neighbour
could
not
enjoy
;
and
if
he
swore
to
do
evil
to
his
neighbour
,
there
was
at
least
a
purpose
of
trespassing
upon
him
,
which
was
in
Gods
eye
as
if
he
had
done
it
,
therefore
he
is
enjoyned
for
this
sinne
to
bring
a
trespasse-offering
:
though
at
first
it
be
hid
from
him
,
that
is
,
when
at
first
he
bound
himself
by
this
oath
through
passion
or
unadvisedness●
he
did
not
know
or
consider
that
he
sinned
in
so
swearing
,
yet
when
he
knows
of
it
,
saith
the
●ext
,
that
is
,
when
he
i●
once
convinced
that
he
hath
sinned
herein
,
then
he
shall
be
guilty
in
one
of
these
,
then
the
guilt
shall
lye
upon
his
conscience
,
whether
he
hath
sworn
to
do
good
or
evil
,
and
for
his
atonement
he
must
bring
a
trespasse-offering
unto
the
Lord
,
as
is
added
in
the
following
verses
.
Vers.
5.
And
it
shall
be
when
he
shall
be
guilty
in
one
of
these
things
.
]
That
is
,
when
he
shall
be
guilty
in
one
of
these
three
cases
before
named
,
he
shall
confesse
his
sin
,
laying
his
hand
upon
the
sacrifices
head
,
&
so
shall
make
an
atonement
for
himself
.
Vers.
6.
And
he
shall
bring
his
trespasse-offering
,
&c.
]
This
also
no
lesse
then
the
sinne-offering
was
a
type
of
Christ
,
whose
soul
was
made
an
offering
for
sinne
,
Isa.
53.
10.
The
word
in
the
originall
is
the
same
that
is
here
translated
a
trespasse-offering
.
Now
how
the
trespasse-offering
differed
from
the
sinne-offering
,
is
noted
befo●e
upon
the
first
verse
of
this
chapter
.
Vers.
7.
And
if
he
be
not
able
to
bring
a
lambe
,
&c.
]
This
exception
was
not
onely
for
these
particular
offenses
before
named
,
but
for
all
where
a
sinne-offering
was
to
be
brought
by
the
common
people
,
that
in
no
case
poverty
should
disable
a
man
to
make
his
peace
with
God
.
Now
concerning
these
turtle
doves
and
young
pigeons
,
see
the
note
upon
Levit.
1.
14.
One
for
a
sinne-offering
and
the
other
for
a
burnt-offering
.
]
Which
wer●
also
or
atonement
,
Levit.
1.
4.
Vers.
8.
And
wring
off
his
head
from
his
neck
,
but
shall
not
divide
it
asunder
.
]
This
direction
concerning
the
turtle
dove
▪
or
young
pigeon
,
that
was
to
be
offered
for
a
sinne-offering
,
may
be
understood
two
severall
wayes
:
either
that
the
priest
was
to
wring
off
the
head
but
not
to
divide
the
body
of
it
asunder
;
or
else
,
which
is
the
commonest
exposition
,
that
he
was
to
break
the
neck
of
it
asunder
,
but
yet
not
to
p●ll
the
head
quite
off
from
the
body
,
of
which
see
the
note
upon
Levit.
1.
15.
Vers.
11.
But
if
he
be
not
able
,
&c.
then
he
that
sinned
shall
bring
for
his
offering
the
tenth
part
of
an
Ephah
,
&c.
]
That
is
,
the
tenth
part
of
a
bushell
,
the
tenth
part
whereof
was
called
an
O●er
,
Exod.
16.
36.
near
about
our
pottle
.
He
shall
put
no
oyl
upon
it
,
&c.
]
To
distinguish
this
sinne-offering
from
those
other
meat-offerings
,
whereof
see
Lev.
2.
1.
Besides
this
happely
might
signifie
that
neither
by
any
grace
in
us
(
whereof
the
oyl
was
a
signe
)
nor
by
any
prayersof
ours
(
whereof
the
frankincense
might
be
a
signe
)
but
onely
by
Christ
we
are
reconciled
unto
God
,
whereof
this
meat-offering
was
a
type
;
or
else
because
the
oyl
&
frankin●●nse
might
signifie
the
joy
&
gladnesse
of
him
that
brought
the
offering
,
the
Lord
might
appoint
these
to
be
left
out
in
the
sinne-offering
because
of
the
sorrow
&
humiliation
of
spirit
required
in
him
that
brought
this
offering
,
as
we
may
see
in
a
like
case
,
Num.
5.
15.
Vers.
15.
If
a
s●ul
commit
a
trespasse
,
and
sinne
through
ignorance
.
]
The
Hebrew
word
translated
here
,
comm●t
a
trespasse
,
though
it
be
generally
used
for
all
transgression
and
disloyalty
that
the
inferiour
committeth
against
the
superiour
,
yet
for
the
most
part
it
is
applyed
to
evils
committed
against
the
Lord
in
his
holy
things
,
and
so
●●gnifieth
sacrilegiously
to
trespasse
upon
the
Lord
and
his
prie●ts
by
●ny
wrong
done
to
God
in
his
holy
things
,
when
by
any
mans
ignorance
,
unadvisednesse
,
or
errour
(
for
it
must
not
be
understood
of
th●
presumptuous
defrauding
God
of
those
things
which
belonged
to
him
)
God
was
damaged
in
his
offerings
,
as
when
any
man
payed
not
the
full
tithe
due
,
or
did
work
with
his
first-born
bullock
,
or
shear
his
first-born
sheep
,
or
keep
back
ought
of
the
price
of
things
dedicated
to
holy
use
,
or
take
any
of
the
priests
portion
in
the
sacrifices
,
&c.
Then
●e
shall
bring
for
his
trespass●
unto
th●
Lora
a
ramme
,
&c.
]
A
greater
sacrifice
then
was
brought
for
other
trespasse-offerings
,
to
shew
the
greatnesse
of
the
sinne
of
sacriledge
.
With
thy
estimation
by
shekels
of
silver
,
&c.
]
That
is
,
with
as
much
money
as
thou
the
priest
shalt
value
the
damage
at
,
according
to
the
shekels
of
the
Sanctuary
:
for
so
it
is
explained
ver.
16
,
18.
Vers.
16.
And
shall
adde
the
fifth
part
thereto
,
&c.
]
For
so
much
was
also
added
to
holy
things
redeemed
,
Levit.
27.
13
,
15
,
19.
But
if
he
will
at
all
re●eem
it
,
then
he
shall
adde
a
fifth
part
thereof
unto
thy
estimation
.
And
if
he
that
sanctified
it
will
redeem
his
house
,
then
he
shall
adde
the
fifth
part
of
the
money
of
thy
estimation
unto
it
,
&c.
Vers.
17.
And
if
a
soul
sinne
,
and
commit
any
of
these
things
,
&c.
]
The
ram
injoyned
for
a
sinne-offering
makes
it
clear
that
Moses
here
speaks
concerning
the
same
sinne
of
sacriledge
,
whereof
before
,
onely
this
particular
is
again
more
clearly
urged
,
that
though
he
wist
it
not
,
though
he
was
utterly
ignorant
,
yet
he
must
as
guilty
bring
this
sacrifice
for
his
atonement
.
CHAP.
VI.
Vers.
2.
IF
a
soul
sinne
,
and
commit
a
trespasse
against
the
Lord
,
&c.
]
This
Law
is
concerning
sinnes
done
wittingly
,
where
an
injury
is
done
to
a
neighbour
,
and
God
also
is
particularly
offended
by
a
li●
and
false
oath
.
Vers.
5.
He
shall
even
restore
it
in
the
principall
.
]
That
is
,
the
very
thing
it self
,
or
the
full
worth
of
it
.
And
shall
adde
the
fifth
part
more
thereto
,
&c.
]
If
he
were
judicially
convicted
of
it
,
he
was
to
be
proceeded
against
according
to
those
judiciall
Laws
,
Exod.
22.
which
injoyn
double
paiment
:
but
this
Law
is
for
those
,
who
touched
in
conscience
confesse
that
whereof
they
could
not
be
convinced
by
the
Law
;
in
which
case
they
were
onely
to
adde
a
fifth
part
,
and
to
give
it
unto
him
to
whom
it
appertaineth
,
whether
the
first
owner
,
or
the
heire
,
&c.
Vers.
9.
Command
Aaron
and
his
sonn●s
,
&c.
]
Hitherto
the
substance
of
the
sacrifices
have
been
prescribed
,
now
the
severall
rites
of
each
are
described
more
particularly
.
And
first
for
burnt-offerings
,
though
the
daily
burnt-offering
which
was
offered
every
morning
,
and
the
last
every
evening
is
here
chiefly
intended
.
Because
of
the
burning
upon
the
altar
all
night
unto
the
morning
,
&c.
]
Not
onely
all
day
,
but
all
night
also
;
for
as
the
morning
burnt-offering
burnt
till
the
evening
,
so
the
evening
burnt-offering
burnt
all
night
untill
the
morning
.
And
the
fire
of
the
altar
shall
be
burning
in
it
.
]
That
is
,
shall
be
nourisht
continually
.
Vers.
10.
And
the
priest
shall
put
on
his
linen
garment
,
&c.
]
That
is
,
not
onely
the
linen
breeches
,
but
also
the
linen
coat
.
And
take
up
the
ashes
which
the
fire
hath
consumed
with
the
burnt-offering
,
&c.
]
Ashes
are
said
to
be
consumed
,
when
the
wood
and
sacrifices
are
consumed
and
turned
to
ashes
:
as
meal
is
said
to
be
ground
,
when
the
corn
by
grinding
is
turned
to
meal
,
Esai
.
47.
2.
Take
the
milst●ne
,
and
grind
meal
.
And
he
shall
put
them
besides
the
altar
.
]
See
the
Notes
upon
Levit.
1.
16.
Vers.
11.
And
carry
forth
the
ashes
without
the
camp
unto
a
clean
place
.
]
The
contrary
is
said
to●ching
the
stones
and
dust
of
a
leprous
house
,
Levit.
14.
40
,
41.
Then
the
priest
shall
command
that
they
●ake
the
stones
in
which
the
plague
is
,
and
they
shall
cast
them
into
an
unclean
place
without
the
city
,
&c.
Becau●e
these
came
from
the
Lords
holy
house
,
therefore
they
were
to
be
laid
in
a
clean
place
,
where
no
dead
carkases
,
dung
,
or
other
filth
was
laid
.
Vers.
12.
And
the
fire
upon
the
altar
shall
be
burning
in
it
,
&c.
]
That
so
the
●ire
which
first
came
from
heaven
,
might
in
a
m●nner
by
the
continuall
supply
of
wood
be
still
preserved
upon
the
altar
:
which
might
signifie
,
1.
the
excluding
of
all
humane
devices
in
Gods
worship
,
wherein
nothing
is
allowed
but
is
given
by
direction
from
heaven
:
And
secondly
,
that
no
sacrifice
is
accepted
with
God
,
but
what
is
offered
by
the
spirit
,
that
fire
from
heaven
,
Matth.
3.
11.
He
shall
baptize
you
with
the
holy
Ghost
and
with
fire
:
And
withall
the
continuing
of
this
fire
,
which
at
first
came
from
heaven
to
testifie
Gods
favourable
acceptance
of
that
sacrifice
,
was
to
teach
them
that
as
at
first
so
still
he
did
continually
accept
of
their
sacrifices
and
service
,
as
long
as
they
did
it
according
to
the
direction
of
his
law
.
And
the
priest
shall
burn
the
wood
on
it
every
morning
.
]
Questionlesse
they
laid
on
wood
upon
the
altar
to
maintain
the
fire
thereon
,
not
onely
in
the
morning
,
but
all
the
day
long
,
especially
at
even
,
when
the
evening
burnt-offering
was
to
be
burnt
upon
the
altar
;
onely
there
is
a
particular
direction
here
for
laying
on
wood
in
the
morning
,
because
then
having
cleansed
the
altar
,
and
taken
away
the
ashes
,
they
made
the
fire
anew
.
Vers.
16.
And
the
remainer
thereof
shall
Aaron
and
his
sonnes
eat
.
]
The
males
onely
,
because
these
things
being
most
holy
might
not
be
touched
but
by
consecrated
persons
.
With
unleavened
bread
shall
it
be
eaten
in
the
holy
place
.
]
That
is
,
in
the
co●rt
of
the
Sanctuary
:
for
so
it
is
explained
concerning
the
sinne-offering
,
verse
26.
In
the
holy
place
shall
it
be
eaten
,
in
the
court
of
the
tabernacle
of
the
congregation
.
Other
holy
things
,
as
the
tithes
and
first-fr●its
,
and
the
shoulder
and
breast
of
the
peoples
peace-offerings
,
&c.
might
be
eaten
elsewhere
,
and
the
priests
daughters
were
to
have
a
share
therein
,
Numb
.
18.
11.
The
heave-offering
of
their
gift
with
all
the
wave-offerings
of
the
children
of
Israel
,
I
have
given
them
unto
thee
,
and
to
thy
sonnes
,
and
to
thy
daughters
with
thee
by
a
statute
for
ever
:
every
one
that
is
clean
in
thy
house
shall
eat
of
it
.
But
those
things
that
were
most
holy
,
to
wit
,
the
priests
portion
of
all
sacrifices
,
whereof
part
was
burnt
upon
the
altar
,
were
onely
to
be
eaten
by
Aaron
and
his
sonnes
,
and
that
in
the
holy
place
,
1.
That
by
their
eating
in
Gods
presence
they
might
be
put
in
mind
to
use
these
holy
things
with
all
sobriety
;
2.
To
put
them
in
mind
of
that
singular
purity
and
holinesse
which
God
required
in
them
that
were
honoured
above
the
people
;
and
3.
To
signifie
perhaps
that
none
but
those
within
Gods
holy
Church
shall
have
any
benefit
by
Christ
.
As
for
this
charge
not
to
eat
it
with
leavened
bread
,
see
the
note
upon
chap.
2.
11.
Vers.
20.
This
is
the
offering
of
Aaron
and
his
●onnes
,
&c.
]
That
is
,
this
is
the
offering
that
Aaron
shall
offer
unto
God
in
the
d●y
〈◊〉
he
is
an●inted
,
and
which
his
sonnes
successively
that
shall
come
to
be
high
prie●●s
shall
offer
unto
the
Lord
in
the
day
that
they
are
anointed
:
for
it
is
evident
that
this
meat-offering
i●
appointed
for
the
high
priest
onely
(
for
he
onely
was
anointed
in
succeeding
〈◊〉
as
is
shown
before
upon
Exod.
29.
7.
)
to
wit
,
Aaron
for
the
present
,
and
that
son
of
his
successively
that
should
be
anointed
high
priest
in
his
stead
,
as
it
is
expressed
ve●se
22.
The
tenth
part
of
an
Ephah
of
fine
flowre
for
a
meat-offering
perpetuall
,
&c.
▪
That
is
,
ever
to
be
offered
when
any
of
them
came
to
be
high
priests
.
Vers.
23.
For
every
meat-offering
for
the
priest
shall
be
wholly
burnt
.
]
The
priests
eating
of
the
sinne-offering
sigured
the
bearing
of
the
sinners
iniquity
▪
Levit.
10.
17.
but
because
no
priest
being
a
sinner
could
make
atonement
for
himself
;
therefore
his
meat-offering
might
not
be
eaten
,
but
is
all
burnt
on
the
altar
,
to
teach
him
to
expect
salvation
not
by
himself
but
onely
by
Christ
.
Vers.
26.
The
priest
that
offereth
it
for
sinne
shall
eat
it
.
]
Except
in
the
case
mentioned
verse
30.
when
the
bloud
thereof
was
carried
into
the
tabernacle
.
Vers.
27.
And
when
there
is
sprinkled
of
the
bloud
thereof
upon
any
garment
,
thou
shalt
wash
,
&c.
]
viz.
casually
.
Now
these
ordinances
peculiar
onely
to
the
sinne-offering
(
because
that
in
speciall
sort
figured
Christ
who
was
made
sinne
for
us
)
shadowed
the
contagion
of
sinne
,
and
our
care
to
cleanse
our selves
by
repentance
and
faith
.
Vers.
28.
But
the
earthen
vessell
wherein
it
is
sodden
shall
be
broken
:
and
if
it
be
sodden
in
a
brasen
pot
,
&c.
]
Because
the
liquour
wherein
the
sin-offering
was
sodden
might
soak
into
an
earthen
pot
,
therefore
that
must
be
broken
,
the
rather
,
because
the
losse
of
breaking
it
was
not
great
;
but
if
it
were
sod
in
an
iron
or
brasse
pot
,
that
was
onely
to
be
scoured
and
rinsed
;
all
which
was
still
to
shadow
forth
the
contagion
of
sinne
.
Vers.
30.
And
no
sin-offering
whereof
any
of
the
bloud
is
brought
into
the
tabernacle
,
&c.
]
Namely
the
sin-offering
for
the
priest
and
the
congregation
.
See
Levit.
4.
&
16.
which
were
burnt
without
the
camp
:
and
this
might
signifie
that
men
cleaving
to
the
legall
priesthood
,
and
not
seeking
for
the
better
priesthood
of
Christ
,
could
not
be
saved
.
CHAP.
VII
.
Vers.
1.
LIkewise
this
is
the
law
of
the
trespasse-offering
,
&c.
]
For
what
transgressions
the
sinne-offering
was
appointed
,
and
for
what
the
trespasse-offering
,
it
is
hard
to
determine
.
Some
think
the
trespasse-offering
was
for
smaller
sinnes
;
but
I
rather
conceive
,
that
where
either
God
in
the
externall
duties
of
his
worship
,
or
their
brethren
in
civill
affairs
,
was
any
way
damaged
by
the
offender
,
there
a
trespasse-offering
was
due
;
for
other
transgressions
the
sinne-offering
.
See
the
notes
upon
chap.
5.
10.
Vers.
2.
In
the
place
where
they
kill
the
burnt-offering
.
]
See
the
note
upon
chap.
1.
11.
Vers.
7.
As
the
sinne-offering
is
,
so
is
the
trespasse-offering
.
]
Namely
,
as
in
most
other
things
,
so
in
this
that
follows
,
that
the
priest
was
to
have
the
remainer
of
this
as
he
had
of
the
other
.
Vers.
8.
And
the
priest
that
offereth
any
mans
burnt-offering
,
&c.
]
All
the
remainder
of
the
sinne
and
trespasse-offering
the
priest
had
,
skinne
and
all
;
but
even
of
the
burnt-offering
also
he
must
have
the
skinne
.
Vers.
9.
And
all
the
meat-offering
that
is
baken
in
the
oven
,
&c.
]
That
is
,
these
meat-offerings
that
were
baken
or
fried
,
&c.
and
so
were
to
be
eaten
hot
,
were
therefore
the
priests
portion
that
offered
them
,
who
might
eat
them
presently
;
but
if
the
meat-offerings
were
mingled
with
oyl
,
or
dry
,
that
is
,
flowre
dry
,
not
mingled
with
oyl
or
any
other
liquour
,
such
as
was
the
meat-offering
for
sinne
,
chap.
5.
11.
Because
these
might
be
reserved
to
be
dressed
afterwards
at
their
leasure
,
therefore
these
were
equally
to
be
divided
amongst
all
the
priests
,
as
is
expressed
vers.
10.
Vers.
13.
Besides
the
cakes
,
he
shall
offer
for
his
offering
leavened
bread
,
&c.
]
How
this
may
be
reconciled
with
that
,
Levit.
2.
11.
see
the
notes
there
:
Because
this
meat-offering
was
onely
for
food
to
be
eaten
,
no
part
of
it
to
be
burnt
upon
the
altar
,
leaven
is
here
allowed
.
And
besides
it
was
a
signe
that
this
oblation
was
before
thought
upon
and
prepared
,
not
suddenly
offered
.
Vers.
14.
And
he
shall
offer
one
out
of
the
whole
oblation
,
&c.
]
The
rest
were
for
the
owner
and
his
family
,
&c.
as
was
the
remainder
of
the
flesh
.
See
Deut.
27.
7.
Thou
shalt
offer
peace-offerings
,
and
eat
there
,
and
rejoyce
there
before
the
Lord
thy
God
.
See
also
Deut.
12.
6
,
7.
Vers.
15.
And
the
flesh
of
his
sacrifice
of
his
peace-offerings
for
thanksgiving
shall
be
eaten
the
same
day
,
&c.
]
How
the
fat
of
the
peace-offerings
was
to
be
burnt
upon
the
altar
,
was
shown
before
,
chap.
3.
3
,
4
,
5.
Here
now
is
prescribed
how
the
remainder
of
the
sacrifice
was
to
be
eaten
.
And
for
the
understanding
hereof
,
we
must
note
that
there
are
here
three
severall
sorts
of
peace-offerings
mentioned
,
or
three
severall
occasions
of
offering
peace-offerings
:
the
first
were
these
that
were
offered
for
thanksgiving
,
vers.
15.
that
is
,
by
way
of
testifying
their
thankfulnesse
for
some
mercies
received
:
the
second
were
those
that
were
offered
in
liew
of
a
vow
,
and
this
the
most
Expositours
conceive
to
be
meant
of
such
peace-offerings
which
men
vowed
they
would
give
unto
God
if
such
or
such
a
mercie
God
should
grant
them
,
and
which
accordingly
when
God
had
satisfied
their
desires
they
did
then
pay
unto
God
;
which
though
paid
by
way
of
thanksgiving
they
make
to
be
different
from
the
former
,
because
those
were
brought
onely
upon
the
generall
bond
of
thankfulnesse
,
and
that
for
generall
mercies
,
these
were
brought
upon
a
speciall
bond
of
a
vow
made
upon
their
obtaining
some
speciall
blessing
,
which
they
had
desired
of
God
.
But
others
again
understand
it
of
peace-offerings
vowed
and
paid
accordingly
,
the
vow
not
being
conditionall
in
case
any
such
blessing
were
obtained
but
absolute
;
and
so
they
make
this
to
differ
from
the
first
which
was
for
thanksgiving
:
yea
and
some
understand
it
of
such
peace-offerings
as
were
offered
not
in
performance
of
a
vow
formerly
made
,
but
at
the
time
when
a
vow
was
made
by
way
of
seeking
Gods
favour
for
the
obtaining
of
some
blessing
which
they
sought
of
God
.
The
third
were
those
that
were
brought
as
a
voluntary
offering
,
which
were
such
as
were
not
brought
upon
any
particular
obligation
either
of
mercies
received
,
or
of
the
want
of
any
blessing
,
but
of
devotion
in
generall
,
by
way
of
acknowledging
Gods
goodnesse
to
them
in
generall
,
and
testifying
their
desire
of
the
continuance
of
his
love
and
favour
.
Ag●in
,
2.
we
must
note
,
that
for
the
first
of
these
one
law
is
given
,
and
for
the
other
two
,
another
:
for
those
peace-offerings
that
were
for
thanksgiving
,
they
were
commanded
to
eat
the
same
day
they
were
offered
,
both
the
priest
and
the
people
;
but
those
that
were
for
a
vow
or
voluntary
offering
,
they
had
two
dayes
allowed
them
for
the
eating
of
them
,
and
then
what
was
left
on
the
third
day
was
to
be
burnt
with
fire
.
And
why
was
this
difference
?
Surely
because
God
would
hereby
teach
them
that
he
must
be
worshipped
as
himself
appointeth
,
and
not
as
they
in
their
reason
should
think
●it
;
and
withall
the
appointing
of
that
to
be
presently
eaten
which
was
for
thanksgiving
might
teach
them
not
to
be
remisse
in
returning
thanks
for
the
blessings
they
injoyed
.
Vers.
18.
And
if
any
of
the
flesh
of
the
sacrifice
of
his
peace-offerings
be
eaten
at
all
on
the
third
day
,
&c.
it
shall
be
an
abomination
,
&c.
]
The
Hebrew
word
signifieth
a
thing
which
by
being
kept
too
long
beginneth
to
be
corrupt
and
stink
,
to
show
how
God
would
abhorre
them
.
Vers.
19.
And
the
flesh
that
toucheth
any
unclean
thing
shall
not
be
eaten
,
i●
shall
be
burnt
with
fire
.
]
The
flesh
of
the
peace-offerings
was
not
to
be
eaten
doubtlesse
in
the
holy
place
,
but
was
carried
thence
(
after
it
was
killed
at
the
tabernacle
and
the
fat
burnt
upon
the
altar
)
and
eaten
else-where
:
for
so
it
is
said
of
the
right
shoulder
and
breast
which
were
the
priests
portion
,
Levit.
10.
14.
The
wave-breast
and
the
heave-shoulder
shall
ye
eat
in
a
clean
place
,
thou
and
thy
sonnes
and
thy
daughters
with
thee
.
And
well
we
may
conclude
that
if
the
priests
did
not
eat
their
portion
in
the
holy
place
,
much
lesse
did
the
people
eat
their
portion
there
.
Now
because
being
carried
out
of
the
holy
place
it
might
casually
●e
touched
by
some
unclean
person
,
or
some
unclean
thing
,
order
is
here
given
that
it
should
not
then
be
eaten
as
a
holy
sacrifice
,
but
burnt
with
fire
,
because
being
so
defiled
it
was
not
fit
to
represent
Christ
,
who
was
perfectly
holy
,
and
pure
from
the
least
pollution
of
sin
.
And
a●
for
the
flesh
,
all
that
be
clean
shall
eat
thereof
.
]
That
is
,
that
which
abideth
clean
and
fit
to
be
eaten
,
all
that
be
clean
,
both
priests
and
owners
,
shall
eat
thereof
.
Vers.
20.
But
the
soul
that
eateth
of
the
flesh
of
the
sacrifice
of
peace-offerings
that
p●rtain
unto
the
Lord
,
&c.
]
Here
order
is
given
for
the
punishment
of
those
that
should
wittingly
eat
of
the
peace-offerings
when
they
were
unclean
,
whether
it
were
by
reason
of
any
naturall
personall
uncleannesse
that
was
then
upon
them
,
which
is
that
uncleannesse
spoken
of
in
this
twentieth
verse
;
or
by
touch
of
any
unclean
thing
,
which
is
afterwards
added
in
the
following
verse
,
to
wit
,
that
they
should
be
cut
off
from
their
people
,
that
is
,
put
to
death
:
if
they
did
it
unwittingly
,
a
sacrifice
of
atonement
was
appointed
for
them
,
chap.
5.
2.
but
if
they
did
wilfully
and
presumptuously
thus
profane
Gods
holy
things
,
they
were
to
be
cut
off
by
the
civill
Magistrate
.
And
hereby
also
was
shaddowed
forth
that
those
that
bear
the
name
of
Christ
,
and
professe
themselves
Christians
,
and
yet
continue
in
their
sinnes
,
and
hate
to
be
reformed
,
destruction
shall
be
their
end
,
neither
will
God
reckon
them
amongst
his
people
;
and
more
particularly
whoever
partake
of
the
signes
and
seals
of
grace
unworthily
do
eat
and
drink
judgement
to
themselves
,
1.
Cor.
11.
27
,
28
,
29.
Vers.
23.
Ye
shall
eat
no
manner
fat
,
of
ox
,
of
sheep
,
or
of
goat
.
]
See
the
note
upon
Levit.
3.
17.
Vers.
24.
And
the
fat
of
the
beast
that
dieth
of
it self
,
&c.
may
be
used
in
any
other
use
.
]
Herein
I
conceive
is
implyed
that
such
fat
of
beasts
fit
for
sacrifices
(
when
killed
at
home
for
their
private
uses
)
might
also
be
imployed
in
other
uses
,
though
i●
might
not
be
eaten
:
for
else
what
did
they
do
with
it
?
It
were
absurd
to
think
it
was
cast
away
and
lost
:
so
that
I
understand
these
words
as
if
it
had
been
said
,
even
the
fat
of
such
beasts
when
they
die
of
themselves
,
&c.
may
be
used
in
any
other
use
;
not
onely
when
they
are
killed
for
meat
,
but
when
they
die
of
themselves
.
And
hence
some
conclude
that
though
the
touch
of
such
carcases
did
render
a
man
unclean
;
yet
the
touch
of
the
fat
of
those
dead
beasts
that
died
of
themselves
did
not
defile
them
.
Vers.
29.
He
that
offe●eth
the
sacrifice
of
his
peace-offerings
unto
the
Lord
shall
bring
his
oblation
,
&c.
]
That
is
,
he
that
shall
offer
a
sacrifice
of
peace-offerings
unto
the
Lord
,
he
shall
himself
with
his
own
hands
present
that
part
which
is
to
be
un
oblation
unto
the
Lord
,
to
wit
,
the
fat
with
the
breast
and
the
right
shoulder
,
as
is
expressed
in
the
following
verse
.
Because
their
peace-offerings
they
might
eat
i●
the
camp
,
and
afterwards
in
any
part
of
Jerusalem
,
so
the
place
were
cl●an
,
there
might
be
some
danger
lest
the
people
should
think
that
their
peace-offerings
might
be
killed
in
any
place
,
and
therefore
for
prevention
hereof
this
law
is
here
added
,
that
they
must
bring
their
peace-offerings
unto
the
Lord
,
and
there
the
Lords
and
the
priests
portion
must
be
gi●en
them
before
they
themselves
eat
of
them
.
CHAP.
VIII
.
Vers.
6.
ANd
Moses
brought
Aaron
and
his
sonnes
,
and
washed
them
with
water
.
]
Namely
at
the
brasen
laver
which
was
made
for
that
purpose
.
Vers.
7.
And
he
put
upon
them
the
coat
,
&c.
]
That
is
,
the
undermost
garment
,
which
was
made
of
fine
linen
,
and
girded
to
him
with
a
girdle
of
needle-work
,
concerning
which
and
the
rest
of
the
holy
garments
of
Aaron
here
mentioned
,
there
is
already
noted
what
is
requisite
to
be
known
in
the
notes
upon
the
28.
chapter
of
Exodus
.
There
was
also
linen
breeches
made
for
the
priests
,
Exod.
28.
42.
b●t
those
were
not
appointed
to
be
put
on
at
their
consecration
,
Exod.
29.
but
the
priest
was
to
put
them
on
himself
when
he
was
to
execute
his
office
,
and
therefore
they
are
not
●ere
mentioned
.
Vers.
10.
And
Moses
too●
the
anointing
oyl
,
and
an●●nted
the
●aber●●cle
,
&c.
]
See
the
notes
upon
Exod.
30.
26.
Vers.
11.
And
he
sprinkled
thereof
upon
the
alt●r
seven
times
,
&c.
]
He
did
not
onely
anoint
the
altar
as
he
did
other
things
,
but
also
sprinkle
it
seven
times
with
the
oyl
of
consecration
,
because
it
was
consecrated
to
more
speciall
use
then
other
parts
of
the
taberhacle
,
namely
for
the
holy
sacrifices
.
Vers.
14.
And
he
brought
the
bullock
for
the
sinne-offering
,
&c.
]
Concerning
those
rites
of
consecrating
the
prie●●s
,
see
the
severall
notes
upon
the
29.
chapter
of
Exodus
.
Vers.
15.
And
poured
the
bloud
at
the
bottom
of
the
altar
,
and
sanctified
it
,
&c.
]
See
the
notes
upon
Exod.
29.
12.
After
this
the
altar
sanctified
the
gifts
and
oblations
upon
it
,
Mat.
23.
19.
Here
is
no●mention
made
of
sprinkling
bloud
seven
times
before
the
Lord
,
nor
of
the
altar
of
incense
,
as
in
other
sinne-offerings
for
the
priest
,
Levit.
4.
7.
The
reason
is
,
because
there
the
sacrifice
was
intended
for
some
speciall
sinne
of
the
priest
being
then
consecrated
,
but
here
for
sinnes
in
generall
of
priests
not
yet
consecrated
,
and
indeed
not
so
much
for
the
expiation
of
their
sinnes
,
as
the
consecration
of
their
persons
.
CHAP.
IX
.
Vers.
1.
ANd
it
came
to
passe
on
the
eighth
day
that
Moses
called
Aaron
and
his
sonnes
,
&c.
]
That
is
,
on
the
very
next
day
after
the
seven
dayes
of
the
priests
consecration
were
ended
,
whereof
mention
was
made
in
the
33.
verse
of
the
foregoing
chapter
,
as
is
evident
also
by
that
which
the
Prophet
Ezeklel
saith
in
his
allusion
to
this
,
Ezek.
43.
26
,
27.
Seven
dayes
shall
they
purge
the
altar
,
and
consecrate
themselves
,
and
when
these
dayes
are
expired
,
it
shall
be
that
upon
the
eighth
day
and
so
forward
the
priests
shall
make
your
burnt-offerings
upon
the
altar
,
&c.
What
day
of
the
moneth
this
was
done
,
is
not
expressed
.
Evident
it
is
that
the
tabernacle
was
erected
on
the
first
day
of
the
first
moneth
in
the
second
year
after
their
coming
out
of
Egypt
,
Exod.
40.
17.
and
immediately
the
Lord
spake
unto
Moses
out
of
the
tabernacle
and
gave
him
the
severall
Laws
concerning
the
sacrifices
set
down
in
the
first
chapter
of
this
Book
,
as
is
noted
,
Lev.
1.
1.
After
this
Moses
performed
all
that
was
injoyned
him
for
the
consecrating
of
Aaron
and
his
sonnes
,
and
for
the
anointing
and
sanctifying
of
the
tabernacle
and
all
that
was
therein
,
wherein
seven
dayes
were
spent
,
and
then
the
next
day
after
Aaron
and
his
sonnes
entred
upon
the
executing
of
the
priests
office
,
as
is
here
related
.
Indeed
some
hold
that
the
seven
dayes
of
the
consecration
of
Aaron
and
his
sonnes
were
before
the
first
day
of
the
first
moneth
when
the
tabernacle
was
reared
up
by
Moses
,
and
that
because
the
Princes
offered
on
that
very
day
when
the
altar
was
anointed
by
Moses
,
Numb
.
7.
1
,
10.
(
which
they
conceive
was
done
at
the
same
time
when
the
tabernacle
was
erected
)
and
the
priests
could
not
have
offered
the
Princes
sacrifices
if
they
had
not
been
before
that
time
consecrated
and
settled
in
their
priesthood
.
But
this
opinion
is
grounded
upon
a
double
mistake
,
to
wit
,
that
the
altar
was
anointed
by
Moses
the
same
day
the
tabernacle
was
erected
,
and
that
the
Princes
sacrifices
were
offered
on
the
same
day
whereon
the
altar
was
anointed
,
which
indeed
cannot
be
truly
inferred
from
that
forecited
place
in
the
7.
of
Numbers
,
as
shall
be
shown
in
the
notes
there
.
All
that
can
be
said
concerning
the
day
when
Aaron
and
his
sonnes
entred
upon
the
execution
of
their
priesthood
is
,
that
it
was
the
very
next
day
after
the
seven
dayes
of
their
consecration
were
ended
.
Vers.
2.
And
he
said
unto
Aaron
,
Take
thee
a
young
calf
for
a
sinne-offering
.
]
Before
Aaron
might
be
suffered
to
offer
up
any
sacrifice
,
he
is
commanded
by
Moses
to
offer
up
a
young
calf
as
a
sinne-offering
for
himself
:
And
hence
the
Apostle
proves
the
weaknesse
and
insufficiency
of
the
Leviticall
priesthood
,
to
wit
,
that
those
priests
were
not
fit
in
themselves
to
stand
as
Mediatours
betwixt
God
and
the
people
,
being
sinners
themselves
,
but
were
types
and
shadows
of
another
to
come
,
to
wit
,
Christ
,
who
was
holy
,
harmlesse
,
undefiled
and
separate
from
sinners
,
&c.
Heb.
7.
26
,
27.
But
since
a
young
bullock
is
appointed
for
the
high
priests
sinne-offering
.
Levit.
4.
3.
Why
is
Aaron
here
commanded
to
offer
a
young
calf
for
a
sinne-offering
?
I
answer
,
between
a
young
calf
and
a
young
bullock
there
was
no
great
difference
(
the
one
happely
was
,
as
the
Hebrews
say
,
of
the
first
year
,
the
other
of
the
second
)
but
yet
of
that
difference
the
reason
we
may
conceive
to
be
this
,
because
in
the
fourth
chapter
a
sinne-offering
is
appointed
onely
by
way
of
atonement
for
some
particular
sinne
of
ignorance
committed
by
the
high
priest
;
but
this
sinne-offering
here
injoyned
was
for
the
sinnes
of
the
priests
in
generall
,
and
that
also
in
a
particular
case
,
for
their
first
entrance
upon
the
execution
of
their
office
,
and
therefore
here
not
a
young
bullock
,
as
there
was
injoyned
▪
but
a
young
calf
was
offered
for
their
sinne-offering
,
and
that
by
the
Lords
speciall
direction
.
Vers.
3.
Take
yee
a
kid
of
the
goats
for
a
sinne-offering
,
&c.
]
Here
also
(
as
in
a
speciall
particular
case
)
the
very
same
sacrifices
are
not
injoyned
either
for
the
sinne-offerings
,
burnt-offerings
,
or
peace-offerings
of
the
people
,
that
are
injoyned
by
the
generall
Laws
in
the
former
chapters
;
onely
respect
is
had
that
some
of
every
kind
should
be
now
offered
by
the
priests
at
their
first
entrance
upon
their
office
.
Vers.
4.
For
to
day
the
Lord
will
appear
unto
you
.
]
See
ver.
24.
Vers.
9.
And
put
it
upon
the
horns
of
the
altar
,
&c.
]
That
is
,
the
brasen
altar
;
herein
also
this
sinne-offering
for
the
high
priest
seemeth
to
differ
from
others
that
followed
after
,
whose
bloud
was
to
be
carried
into
the
Sanctuary
,
Levit.
4.
5
,
6
,
7.
and
it
was
because
Aaron
as
yet
had
not
accesse
into
the
holy
place
,
till
he
had
prepared
away
by
this
first
sacrifice
into
the
court
;
the
like
is
to
be
observed
in
the
peoples
sinne-offering
,
ver.
15.
compared
with
Levit.
4.
13
,
17
,
18.
Vers.
10.
But
the
fat
and
the
kidneys
and
the
caul
above
the
liver
of
the
sinne-offering
he
burnt
upon
the
altar
.
]
That
is
,
he
offered
them
upon
the
altar
,
and
so
they
were
afterward
burnt
by
that
fire
which
came
down
from
heaven
,
ver.
24.
Vers.
15.
And
he
brought
the
peoples
offering
and
took
the
goat
,
&c.
and
offered
it
for
sinne
as
the
first
.
]
That
is
,
in
the
same
manner
as
that
for
the
priest
,
ver.
8.
and
so
he
burnt
it
also
without
the
camp
as
the
other
was
,
ver.
11.
for
which
he
is
reproved
by
Moses
,
Lev.
10.
17.
Wherefore
have
ye
not
eaten
the
sinne-offering
in
the
holy
place
,
seeing
it
is
most
holy
,
and
God
hath
given
it
you
,
&c.
Vers.
17.
Beside
the
burnt
sacrifice
of
the
morning
.
]
That
is
,
this
was
not
the
burnt-offering
and
meat-offering
which
was
every
morning
to
be
offered
,
as
God
appointed
Exod.
24.
38
,
39
,
40.
but
an
extraordinary
offering
besides
,
which
by
speciall
direction
was
offered
at
this
time
.
Vers.
22.
And
Aaron
lift
up
his
hand
toward
the
people
,
and
blessed
them
.
]
This
was
a
kind
of
applying
the
sacrifice
to
them
,
and
to
make
known
that
God
did
gratiously
accept
of
those
sacrifices
from
them
;
and
it
was
done
according
to
the
manner
set
down
,
Numb
.
6.
23
,
&c.
Speak
unto
Aaron
and
his
sonnes
,
saying
,
On
this
wise
shall
blesse
the
children
of
Israel
,
saying
unto
them
,
The
Lord
blesse
thee
,
and
keep
thee
,
the
Lord
make
his
face
shine
upon
thee
,
and
be
gratious
unto
thee
,
the
Lord
lift
up
his
countenance
upon
thee
,
and
give
thee
peace
.
So
also
it
is
said
of
our
Saviour
that
a
little
before
his
Ascention
he
lift
up
his
head
and
blessed
his
disciples
;
and
indeed
Aaron
was
in
this
a
type
of
Christ
,
in
whom
all
the
Nations
of
the
world
are
blessed
,
Gen.
18.
18.
Vers.
22.
And
came
down
from
offering
of
the
sinne-offering
,
&c.
]
That
is
,
from
the
bank
or
hilly-place
of
the
altar
which
was
higher
then
the
other
ground
.
Vers.
23.
And
Moses
and
Aaron
went
into
the
tabernacle
,
&c.
]
Hitherto
the
priests
had
onely
made
entrance
upon
their
office
in
the
court
of
the
priests
.
Now
Moses
went
with
Aaron
into
the
tabernacle
that
he
might
there
instruct
him
concerning
the
service
he
was
there
to
perform
,
both
about
the
lights
,
the
table
of
shew-bread
,
and
the
altar
of
incense
.
And
the
glory
of
the
Lord
appeared
unto
all
the
people
.
]
That
is
somme
visible
signe
of
Gods
glory
and
favour
,
as
by
the
cloud
,
Exod.
16.
10.
Vers.
24.
And
there
came
a
●ire
out
from
the
Lord
,
and
consumed
upon
the
altar
the
burnt-offering
and
the
fat
.
]
That
is
,
either
from
heaven
,
as
2.
Chron.
7.
1.
or
else
out
of
the
tabernacle
.
Which
when
all
the
people
saw
,
they
shouted
and
fell
on
their
faces
.
]
With
astonishment
and
joy
,
giving
thanks
for
this
signe
of
Gods
favour
,
and
of
his
accepting
their
sacrifices
.
CHAP.
X.
Vers.
1.
ANd
Nadab
and
Abihu
the
sonnes
of
Aaron
took
either
of
them
his
c●nser
,
&c.
]
No
doubt
Moses
had
taught
them
and
enjoyned
them
that
after
they
had
offered
the
sacrifices
on
the
altar
of
burnt-offerings
then
they
should
go
into
the
tabern●cle
,
and
there
should
light
the
lamps
,
and
burn
incense
on
the
altar
of
incense
,
as
God
had
commanded
,
Exod.
30.
7.
Aaron
shall
burn
thereon
sweet
incense
every
morning
;
when
he
dresseth
the
lamps
he
shall
burn
incense
on
it
,
that
is
,
on
the
altar
of
incense
:
but
withall
doubtlesse
he
had
given
them
direction
to
use
in
this
service
onely
the
fire
of
the
altar
of
burnt-offerings
,
which
was
kindled
by
fire
from
heaven
:
for
though
this
be
onely
implyed
covertly
,
Levit.
6.
13.
The
fire
shall
ever
be
burning
upon
the
altar
,
it
shall
never
go
out
,
yet
I
make
no
question
but
that
it
was
more
fully
given
them
in
charge
,
as
afterward
again
,
Levit.
16.
10.
where
direction
is
given
for
Aarons
going
into
the
most
holy
place
,
He
shall
take
a
censer
of
burning
coals
of
fire
from
off
the
altar
before
the
Lord
,
and
his
hands
full
of
sweet
incense
beaten
small
,
and
bring
it
within
the
vail
.
But
now
Nadab
and
Abihu
,
rashly
and
inconsiderately
forgetting
or
neglecting
their
duty
in
this
particular
,
took
some
other
●ire
in
their
censers
,
that
perhaps
wherewith
they
had
sod
and
dressed
the
●lesh
of
their
sacrifices
,
and
putting
incense
thereon
to
carry
it
and
lay
it
upon
the
altar
of
incense
,
and
so
offered
strange
fire
before
the
Lord
,
that
is
,
the
fire
which
he
commanded
them
not
,
and
so
were
severely
punished
for
it
,
as
is
afterwards
expressed
.
Now
that
this
happened
that
very
eighth
day
whereof
mention
is
made
,
Chap.
9.
1.
immediately
after
those
first
sacrifices
were
consumed
by
fire
from
the
Lord
,
may
be
gathered
by
that
which
follows
from
vers.
12.
to
the
end
of
the
chapter
,
which
plainly
concerneth
those
sacrifices
whereof
we
reade
in
the
former
chapter
.
And
thus
God
taught
them
betimes
the
weaknesse
of
the
Leviticall
priesthood
,
and
withall
with
what
fear
and
exact
care
it
was
fit
they
should
carry
themselves
in
the
service
of
God
.
Vers.
2.
And
there
went
out
fire
from
the
Lord
and
devoured
them
.
]
That
is
,
killed
them
,
as
the
sword
is
said
to
devoure
,
2.
Sam.
2.
26.
Then
Abner
called
to
Joab
and
said
,
Shall
the
sword
devoure
for
ever
?
For
that
neither
their
bodies
nor
clothes
were
burnt
to
ashes
,
appears
verse
5.
So
they
went
near
and
carried
them
in
their
coats
out
of
the
camp
.
Vers.
3.
Then
Moses
said
un●o
Aaron
,
This
is
it
that
the
Lord
spake
,
saying
,
I
will
be
sanctified
,
&c.
]
The
substance
of
these
following
words
is
in
many
places
to
be
found
,
as
Exod.
19.
22.
And
let
the
priests
also
that
come
near
to
the
Lord
sanctifie
themselves
lest
the
Lord
break
forth
upon
them
:
again
,
Levit.
8.
35.
Therefore
shall
ye
abide
at
the
doore
of
the
tabernacle
of
the
congregation
day
and
night
seven
dayes
,
and
keep
the
charge
of
the
Lord
,
that
ye
dye
not
;
and
this
is
sufficient
.
Yet
happely
these
very
words
also
at
some
other
time
were
spoken
by
God
,
though
not
written
.
As
for
the
words
themselves
,
I
will
be
sanctified
by
them
that
come
nigh
me
,
and
before
all
the
people
I
will
be
glorified
,
the
meaning
of
them
is
,
that
God
will
have
those
that
come
nigh
him
carry
themselves
as
become
those
that
serve
so
holy
a
God
,
with
all
possible
care
and
reverence
and
fear
,
and
that
God
will
else
manifest
his
holinesse
in
punishing
them
,
Ezek.
28.
22.
Behold
,
I
am
against
●hee
O
Zidon
,
and
I
will
be
glorified
in
the
midst
of
thee
:
Two
arguments
are
therefore
herein
couched
to
keep
Aaron
from
murmuring
:
1.
because
the
punishment
was
just
:
2.
because
God
should
be
glorified
hereby
,
and
both
the
people
and
his
posterity
receive
good
by
it
.
And
Aaron
held
his
peace
.
]
That
is
,
though
happely
at
first
he
began
to
take
on
pitifully
,
and
to
give
too
much
liberty
to
his
passions
,
yet
hearing
those
words
of
Moses
,
he
presently
checked
himself
,
laid
his
hand
upon
hi●
mouth
,
and
not
a
word
more
would
he
speak
.
And
doubtlesse
this
is
noted
as
a
notable
instance
of
his
piety
and
quiet
submission
to
Gods
good
will
and
pleasure
:
and
that
his
carriage
was
herein
most
singalarly
remarkable
we
shall
see
,
if
we
note
these
particulars
:
First
,
that
he
had
now
lost
two
of
his
sonnes
,
yea
his
two
eldest
sonnes
together
at
a
clap
.
We
know
what
Rebeckah
in
great
angaish
of
soul
said
to
Jacob
when
his
brother
Esau
had
resolved
to
kill
him
,
Gen.
27.
45.
Go
,
●lie
to
Paran
;
why
should
I
be
deprived
of
you
bo●h
in
one
day
?
Secondly
,
that
they
were
cut
off
suddenly
,
by
an
untinely
death
,
as
we
use
to
say
,
when
neither
themselves
not
their
poore
father
did
ever
dream
of
any
such
danger
:
Thirdly
,
that
they
were
cut
off
by
a
way
which
might
seem
to
testifie
Gods
hot
displeasure
against
them
;
for
they
were
devoured
by
fire
from
God
,
the
Lord
by
the
manner
of
their
death
pointing
out
the
sinne
for
which
they
were
stricken
:
and
what
father
had
not
rather
lose
all
his
stock
of
children
in
an
ordinary
way
,
then
have
execution
done
upon
any
one
of
them
by
Gods
immediate
hand
in
such
a
terrible
manner
?
Fourthly
,
that
it
was
at
a
time
when
●heir
hearts
no
doubt
were
as
full
of
joy
as
ever
they
could
hold
,
it
being
the
first
day
of
their
entring
upon
that
high
honour
of
their
priestly
function
;
and
in
such
a
sunshine
of
Gods
favour
to
be
so
suddenly
thunderstruck
must
needs
adde
to
their
calamity
:
And
last
of
all
,
that
they
were
cut
off
with
such
severity
for
so
small
an
offense
as
reason
might
judge
of
it
,
onely
for
taking
fire
to
burn
the
incense
from
one
place
when
they
should
have
taken
it
from
another
,
and
that
not
purposely
done
,
but
onely
through
mistake
,
an
errour
into
which
,
when
they
had
so
much
to
do
,
and
were
yet
unacquainted
with
the
service
,
they
might
easily
fall
.
Vers.
4.
And
Moses
called
Mishael
and
Elzaphan
the
two
sonnes
of
Vzziel
,
the
uncle
of
Aaron
,
&c.
]
The
nearest
kindred
it
seems
used
to
perform
this
office
of
carrying
the
dead
to
be
buried
,
and
their
brethren
the
priests
might
not
leave
their
ministery
,
therefore
Aarons
cosin
germans
are
appointed
to
do
it
.
Vers.
6.
Vncover
not
your
heads
,
neither
rend
your
clothes
,
&c.
]
The
severall
laws
that
concern
the
priests
mourning
for
their
dead
friends
we
have
largely
set
down
in
the
one
and
twentieth
chapter
of
this
book
,
where
the
inferiour
priefts
are
allowed
to
be
mourners
at
the
buriall
of
a
brother
,
though
the
high
priest
is
forbidden
it
.
But
this
is
a
speciall
charge
for
this
present
occasion
onely
and
so
here
not
onely
Aaron
but
also
his
sonnes
that
remained
still
alive
are
forbidden
all
the
usuall
solemnities
of
mourning
for
Nadab
and
Abihu
,
not
to
uncover
t●eir
heads
,
nor
to
rend
their
clothes
,
nor
to
go
out
from
the
doore
of
the
tabernacl●
〈◊〉
the
congr●gation
:
and
that
first
,
bec●use
it
was
an
extraordinary
judgemen●
of
God
that
was
fallen
upon
their
brethren
,
and
they
were
to
testifie
their
●●bmissi●●
thereu●●●
by
not
lamenting
their
death
;
Secondly
,
because
the
solemnity
and
service
of
the
d●y
might
not
be
interrupted
;
being
newly
anointed
,
and
now
at
this
time
prepared
for
their
first
entring
upon
the
execution
of
their
priestly
office
,
they
might
not
break
off
this
service
to
attend
the
buriall
of
their
brethren
.
But
why
are
they
injoyned
not
to
uncover
their
heads
?
since
it
may
seem
by
other
places
that
it
was
not
the
custome
of
mourners
amongst
the
Jews
to
uncover
their
heads
,
but
rather
to
cover
them
?
as
we
may
see
,
2.
Sam.
15.
30.
David
went
up
the
ascent
of
mount
Olivet
,
and
wept
as
he
went
up
,
and
had
his
head
covered
,
and
he
went
barefoot
,
and
all
the
people
that
was
with
him
covered
every
man
his
head
,
and
they
went
up
weeping
as
they
went
up
:
and
so
again
,
chap.
19.
4.
But
the
king
covered
his
face
,
and
the
king
cried
with
a
loud
voyce
,
Oh
my
sonne
Absolom
,
O
Absolom
my
sonne
,
my
sonne
:
See
also
Jer.
14.
3
,
4.
The
answer
is
,
that
the
priests
are
here
injoyned
not
to
uncover
their
heads
,
that
is
,
not
to
take
off
their
miters
and
bonnets
which
they
wore
on
their
heads
,
to
the
end
they
might
not
addresse
themselves
in
the
way
of
mourners
to
attend
the
buriall
of
Nadab
and
Abihu
,
to
wit
,
by
covering
their
heads
with
the
usuall
vail
or
covering
of
mourners
.
The
chief
aim
of
this
command
was
to
intimate
why
they
might
not
go
out
as
mourners
to
the
buriall
of
their
brethren
,
to
wit
,
because
they
might
not
put
off
their
priestly
attire
,
and
so
give
over
the
service
they
had
in
hand
,
the
rather
because
they
were
newly
consecrated
,
and
there
were
so
few
of
them
to
attend
the
service
.
Vers.
9.
Do
not
drink
wine
or
strong
drink
.
&c.
]
Nadab
and
Abihu
,
though
not
through
wine
,
had
erred
not
in
putting
a
difference
betwixt
holy
and
profane
:
upon
this
occasion
God
gives
charge
that
other
things
which
might
occasion
the
like
errour
may
be
avoyded
.
Vers.
12.
Take
the
meat-offering
that
remaineth
,
&c.
]
Namely
the
remainder
of
the
meat-offering
that
is
mentioned
chap.
9.
ver.
17.
Which
Moses
calls
upon
them
to
eat
according
to
the
directions
formerly
given
them
;
1.
Thereby
to
incourage
Aaron
and
his
sonnes
to
go
on
in
their
service
,
lest
they
should
have
doubted
because
of
the
late
judgement
upon
Nadab
and
Abihu
whether
God
would
ever
be
pleased
that
they
should
any
more
meddle
with
his
sacrifices
:
2.
Because
this
sudden
destruction
of
their
brethren
had
let
them
see
how
exactly
carefull
they
had
need
to
be
that
all
things
were
done
according
to
Gods
appointment
;
and
thirdly
,
Because
there
was
great
danger
lest
being
disturbed
by
this
heavy
and
unexpected
accident
they
should
forget
or
neglect
their
duty
herein
,
especially
in
this
particular
of
eating
the
meat-offering
,
it
being
usuall
with
men
in
sorrow
to
refuse
their
meat
.
Vers.
13.
And
ye
shall
eat
it
in
the
holy
place
,
&c.
]
That
is
,
the
court
of
the
Sanctuary
,
as
Levit.
6.
16.
And
the
remainder
thereof
shall
Aaron
and
his
sonnes
eat
with
unleavened
bread
;
it
shall
be
eaten
in
the
holy
place
,
in
the
court
of
the
tabernacle
of
the
congregation
they
shall
eat
it
.
Vers.
14.
And
the
wave-breast
and
heave-shoulder
shall
be
eaten
in
a
clean
place
,
&c.
]
Moses
here
also
puts
them
in
mind
to
eat
the
shoulder
and
breast
,
to
wit
,
of
the
peoples
peace-offerings
,
Levit.
9
▪
21.
And
the
breast
and
right
shoulder
Aaron
waved
for
a
wave-offering
before
the
Lord
;
and
that
in
a
clean
place
,
meaning
the
camp
of
Israel
,
and
in
ages
following
the
citie
of
Jerusalem
,
where
the
like
holy
things
were
eaten
.
Thou
and
thy
sonnes
,
and
thy
daughters
with
thee
.
]
Namely
such
as
were
onely
maids
,
widows
,
and
divorced
returned
to
their
fathers
house
,
see
Levit.
22.
11
,
12.
where
others
are
also
mentioned
that
might
eat
of
them
.
Vers.
16.
And
Moses
diligently
sought
the
goat
of
the
sinne-offering
,
&c.
]
Amongst
other
things
wherein
Moses
feared
lest
Aaron
and
his
sonnes
should
offend
by
reason
of
the
sorrow
which
God
had
brought
upon
them
,
this
was
one
thing
,
he
doubted
lest
they
should
omit
the
eating
of
the
sinne-offering
,
and
therefore
he
sought
diligently
to
see
what
was
done
with
it
,
to
wit
,
that
goat
of
the
sin-offering
spoken
of
Levit.
9.
15.
And
he
tooke
the
goat
which
was
the
sinne-offering
,
&c.
as
appeareth
vers.
10.
of
this
chapter
,
where
Moses
saith
it
was
given
them
to
bear
the
iniquitie
of
the
congregation
.
Indeed
it
is
clear
that
the
sinne-offering
for
the
congregation
was
to
be
carried
without
the
camp
,
and
burnt
by
that
law
,
Levit.
4.
21.
And
he
shall
carry
forth
the
bullock
without
the
camp
,
and
burn
him
as
he
burned
the
first
bullock
.
But
then
the
bloud
of
that
sinne-offering
was
carried
within
the
tabernacle
,
Levit
4.
16
,
17.
Now
because
Aaron
had
not
yet
accesse
into
the
holy
place
,
till
he
had
prepared
a
way
by
these
first
sacrifices
in
the
court
,
therefore
the
bloud
of
this
sinne-offering
was
not
brought
into
the
tabernacle
as
in
an
extraordinary
case
,
and
consequently
it
was
not
to
be
burnt
without
the
camp
,
but
to
be
eaten
by
the
priests
,
by
that
other
law
,
Levit.
6.
26
,
30.
The
priest
that
offereth
it
for
sinne
shall
eat
it
,
in
the
holy
place
shall
it
be
eaten
,
in
the
court
of
the
tabernacle
of
the
congregation
,
&c.
This
Aaron
and
his
sonnes
in
their
grief
either
forgetting
or
not
duly
considering
did
burn
it
without
the
camp
,
which
was
not
according
to
the
law
.
See
the
note
upon
Levit.
9.
15.
And
he
was
angry
with
Eleazar
and
Ithamar
,
&c.
]
Though
Aaron
was
also
in
fault
,
and
Moses
in
reproving
Eleazar
and
Ithamar
his
sonnes
in
his
presence
did
also
reprove
him
;
yet
he
bends
his
anger
chiefly
against
his
sonnes
(
as
sparing
what
he
could
the
father
in
reg●rd
of
his
late
heavie
losse
of
his
two
other
sonnes
)
his
sons
,
faith
the
text
,
that
were
left
alive
,
which
is
added
to
intimate
one
chief
cause
of
his
anger
,
namely
,
that
they
notwithstanding
they
had
seen
what
was
done
to
their
brethren
had
exposed
themselves
to
like
danger
but
that
God
in
mercy
spared
them
.
Vers.
18.
Behold
the
bloud
of
it
was
not
brought
in
,
&c.
]
Therefore
it
should
have
been
eaten
and
not
burnt
.
See
the
former
note
upon
vers.
16.
Vers.
19.
And
Aaron
said
unto
Moses
,
Behold
this
day
they
have
offered
their
sinne-offering
,
&c.
]
This
apology
of
Aarons
consists
of
three
parts
:
1.
That
though
they
had
failed
in
this
particular
,
yet
the
main
had
not
been
neglected
,
the
sacrifices
had
been
duly
offered
:
2.
That
their
failing
in
the
rites
and
ceremonies
requisite
was
by
reason
of
grief
,
occasioned
by
those
dolefull
accidents
which
had
so
lately
befallen
them
:
3.
That
this
might
now
extenuate
his
fault
(
though
happely
he
did
not
omit
it
upon
that
reason
)
that
if
they
had
eaten
the
sinne-offering
it
would
not
have
been
acceptable
to
the
Lord
;
because
of
that
heavinesse
and
sorrow
that
was
upon
them
,
which
made
them
unfit
and
unworthy
to
eat
those
holy
things
,
for
the
law
requires
them
that
eat
before
the
Lord
to
rejoyce
.
See
Deut.
12.
7.
&
26.
14.
Hose
.
9.
4.
Vers.
20.
And
when
Moses
heard
that
,
he
was
content
.
]
Either
as
approving
his
fact
,
and
allowing
his
excuse
to
be
sufficient
;
or
else
rather
as
finding
it
a
lesse
fault
then
he
supposed
it
had
been
,
to
wit
,
that
he
did
it
not
willingly
but
of
humane
frailty
and
perplexed
with
grief
:
whereupon
he
passeth
it
by
with
pity
,
as
loth
to
adde
affliction
to
affliction
,
and
perhaps
deferred
his
further
admonition
till
another
time
.
CHAP.
XI
.
Vers.
1.
ANd
the
Lord
spake
unto
Moses
and
to
Aaron
,
saying
unto
them
,
&c.
]
The
former
laws
concerned
the
sanctification
of
the
priests
,
and
the
rites
and
ceremonies
of
the
sacrifices
,
now
generall
laws
are
given
concerning
the
sanctification
of
the
people
,
and
first
for
avoyding
that
uncleannesse
which
cometh
from
things
without
the
man
:
and
in
giving
these
laws
the
Lord
spake
both
to
Moses
and
to
Aaron
,
because
it
belonged
both
to
the
magistrate
and
priest
to
see
these
laws
executed
,
the
priest
being
to
teach
the
difference
between
clean
and
unclean
,
Ezek.
44.
23.
And
they
shall
teach
my
people
the
difference
between
the
holy
and
profane
,
and
cause
men
to
discern
between
the
unclean
and
clean
,
and
the
Magistrate
to
take
care
that
this
difference
was
observed
:
and
hence
is
that
,
Numb
.
9.
6.
And
there
were
certain
men
who
were
defiled
by
the
dead
body
of
a
man
,
that
they
could
not
keep
the
passeover
on
that
day
,
and
they
came
before
Moses
,
&c.
Vers.
2.
These
are
the
beasts
which
ye
shall
eat
among
all
the
beasts
that
are
on
the
earth
.
]
No
doubt
this
distinction
of
clean
and
unclean
beasts
was
by
revelation
made
known
to
the
Fathers
from
the
very
first
,
whence
is
that
direction
given
to
Noah
immediately
before
the
floud
,
Gen.
7.
2.
Of
every
clean
beast
thou
shalt
take
to
thee
by
sevens
,
the
male
and
his
female
▪
and
of
the
beasts
that
are
not
clean
by
two
,
the
male
and
his
female
.
But
this
was
then
onely
in
respect
of
sacrifices
;
for
eating
or
not
eating
it
seems
they
had
then
no
distinction
of
clean
or
unclean
beasts
,
Gen.
9.
3.
Every
moving
thing
that
liveth
shall
be
meat
for
you
,
even
as
the
green
herb
have
I
given
you
all
things
.
But
now
by
this
law
the
Israelites
are
forbidden
the
eating
of
divers
meats
,
both
flesh
and
fowl
and
fish
as
unclean
:
And
that
,
first
,
to
move
this
stubborn
people
to
absolute
obedience
,
and
to
depend
upon
Gods
word
and
will
in
all
things
whatsoever
,
yea
even
in
their
ve●y
meat
;
and
secondly
by
restraining
them
from
that
which
was
usually
eaten
amongst
the
Gentiles
,
to
put
them
in
mind
of
the
difference
which
God
had
put
betwixt
them
and
all
other
nations
,
reputing
them
of
his
mercie
as
clean
,
and
all
other
nations
to
be
unclean
,
and
to
teach
them
what
speciall
purity
God
required
in
them
above
other
nations
as
his
own
peculiar
people
.
And
therefore
we
see
that
the
Apostle
reckons
this
amongst
the
legall
shadows
,
Col.
2.
16
,
17.
Let
no
man
judge
you
in
meat
or
in
drink
,
&c.
which
are
a
shadow
of
things
to
come
,
but
the
body
is
of
Christ
.
And
after
the
death
of
Christ
,
when
the
partition-wall
was
broken
down
,
and
believers
of
all
nations
were
taken
in
to
be
Gods
people
no
lesse
then
the
Jews
,
the
Lord
by
forbidding
the
Apostle
Peter
to
put
any
difference
betwixt
clean
and
unclean
meats
,
Act.
10.
15.
did
also
as
in
a
figure
cov●rtly
signifie
unto
him
not
to
count
the
Gentiles
unclean
,
but
to
go
unto
them
,
and
to
preach
the
Gospel
to
them
as
well
as
to
the
Jews
.
Vers.
3.
What
soever
parteth
the
hoof
▪
&c.
]
Why
these
are
allowed
as
clean
,
others
forbidden
as
unclean
,
I
think
no
sound
reason
can
be
given
,
but
Gods
good
will
and
pleasure
,
and
his
power
to
give
what
laws
he
pleaseth
unto
his
people
.
The
most
probable
mysticall
reasons
given
are
these
:
First
,
that
the
parting
of
the
hoof
in
twain
signified
the
right
discerning
of
the
word
and
will
of
God
when
we
are
able
to
judge
of
it
,
not
carually
but
spiritually
,
1.
Cor.
2.
14
,
15.
But
the
carnall
man
receiveth
not
the
things
of
the
spirit
,
for
they
are
foolishnesse
unto
him
,
neither
can
he
know
them
,
because
they
are
spiritually
discerned
:
But
he
that
is
spirituall
iudgeth
all
things
,
&c.
Secondly
,
that
the
chewing
of
the
cud
signified
the
serious
meditation
of
the
law
of
God
day
and
night
,
Psal.
1.
2.
But
his
delight
is
in
the
law
of
the
Lord
,
and
in
his
law
doth
he
meditate
day
and
night
.
For
that
is
the
food
of
our
souls
,
Amos
8.
11.
Behold
the
day
is
come
,
saith
the
Lord
God
,
that
I
will
send
a
famine
in
the
land
,
not
a
famine
of
bread
,
nor
a
thirst
of
water
,
but
of
hearing
the
words
of
the
Lord
.
And
therefore
having
received
this
our
food
,
we
should
repeat
and
recall
it
to
mind
,
Mal.
4.
3.
Remember
ye
the
law
,
of
Moses
my
servant
,
which
I
commanded
unto
him
in
Horeb
for
all
Isra●l
with
the
statutes
and
judgements
.
1.
Cor.
11.
2.
Now
I
pray
you
brethren
that
you
remember
me
in
all
things
,
and
keep
the
ordinances
as
I
delivered
them
to
you
.
For
which
the
men
of
Berea
are
commanded
,
Acts
17.
11.
These
were
more
noble
then
those
of
Thessalonica
,
in
that
they
received
the
word
with
all
readinesse
of
mind
,
and
searched
the
Scriptures
dayly
whether
those
things
were
so
.
Yea
as
much
as
in
us
lies
we
should
have
the
word
of
God
●ver
in
our
mouthes
,
Deut.
6.
7.
Thou
shalt
talk
of
them
when
thou
sittest
in
thy
house
,
and
when
thou
walkest
by
the
way
,
and
when
thou
lyest
down
,
and
when
thou
risest
up
:
And
thirdly
,
that
the
requiring
of
both
these
joyntly
did
signifie
that
God
is
not
content
with
them
that
cleanse
themselves
by
halves
,
but
will
have
us
clean
throughout
both
within
and
without
.
See
2.
Cor.
7.
1.
Having
therefore
these
promises
,
dearly
beloved
,
let
us
cleanse
our
selve's
from
all
filthinesse
of
the
fles●
and
spirit
,
&c.
Vers.
8.
And
their
carcase
shall
ye
not
touch
,
&c.
]
Not
onely
eating
▪
but
touching
also
is
forbidden
,
to
teach
us
to
refrain
from
all
fellowship
in
evil
,
Esa.
52.
11.
Depart
ye
,
depart
ye
,
go
ye
out
from
thence
,
touch
no
unclean
thing
,
go
ye
out
of
the
midst
of
her
,
be
ye
clean
,
&c.
Vers.
9.
Whatsoever
hath
sinnes
and
scales
in
the
waters
,
&c.
]
See
the
note
above
upon
vers.
3.
Those
fish
that
have
●innes
and
scales
being
a
brighter
and
more
cleanly
sort
of
fish
,
not
so
much
delighting
in
the
mud
as
others
,
were
the
fitter
to
signifie
the
purity
that
God
required
in
his
people
.
Vers.
10.
And
of
any
living
thing
that
is
in
the
waters
,
&c.
]
This
is
added
to
exclude
shelfish
and
sea-monsters
,
that
do
not
swimme
like
fish
,
&c.
Vers.
13.
The
Eagle
,
the
Ossifrage
,
and
the
Ospray
,
&c.
]
These
and
the
most
of
the
fouls
here
reputed
unclean
are
ravenous
,
such
as
live
by
rapine
,
and
unclean
food
,
and
were
the
fitter
to
signifie
how
farre
Gods
people
should
be
from
oppression
,
rapine
,
and
all
uncleannesse
of
sinne
whatsoever
.
Both
the
Ossifrage
and
the
Ospray
here
mentioned
are
severall
sorts
of
Eagles
:
the
Ossifrage
by
interpretation
is
bone-breaker
,
somewhat
bigger
then
the
ordinary
Eagle
,
and
much
of
the
same
kind
;
the
Ospray
hath
her
name
in
the
Originall
from
her
strong
eyes
and
limbes
,
for
she
is
able
to
look
upon
the
sunne
,
and
by
that
tryeth
her
young
,
as
Writers
report
:
it
seems
to
be
the
Sea-eagle
,
that
from
on
high
espieth
fishes
in
the
sea
and
lakes
,
and
falling
violently
upon
the
water
takes
them
.
Vers.
15.
Every
Raven
after
his
kind
.
]
As
the
Crows
,
Choughes
,
Rooks
,
Caddaws
,
Pyes
,
&c
,
Vers.
16.
And
the
Owl
,
and
the
night-Hawk
and
the
Cuckow
,
&c.
]
Amongst
other
birds
forbidden
them
as
unclean
all
the
severall
sorts
of
Owls
are
here
mentioned
,
as
the
Howlet
mentioned
in
the
first
place
under
that
common
name
,
the
Owl
;
and
the
night-Hawk
,
or
night-Raven
,
and
the
little
Owl
vers.
17.
that
is
,
the
Scrichowl
;
and
the
great
Owl
,
which
is
a
kind
of
Owl
that
dwelleth
in
deserts
and
solitary
places
:
whence
is
that
of
the
Prophet
,
Psal.
102.
6.
I
am
like
an
Owl
(
or
the
great
Owl
)
in
the
desert
.
Now
these
being
all
night-birds
,
that
cannot
endure
the
light
of
the
day
,
might
signifie
to
them
that
God
abhorres
those
that
hate
the
light
of
the
word
,
and
requires
that
his
people
should
be
children
of
the
light
and
of
the
day
,
and
should
abhorre
the
works
of
darknesse
,
and
the
workers
of
them
,
according
to
that
of
the
Apostle
,
Ephes.
5.
11.
Have
no
fellowship
with
the
unfruitfull
works
of
darknesse
,
but
rather
reprove
them
.
The
first
word
here
translated
the
Owl
,
is
in
the
Hebrew
the
daughter
of
the
Owl
,
concerning
which
some
Interpreters
have
noted
,
that
because
many
fowls
are
desired
for
meat
while●●
young
,
which
are
refused
being
old
,
as
y●ung
Daws
and
Rooks
,
therefore
the
young
ones
of
this
kind
are
forbidden
,
and
much
more
then
the
old
ones
also
.
Vers.
18.
And
the
Geir-eagle
,
&
the
Stork
.
]
These
two
fowls
are
little
known
in
our
parts
:
the
Geir-eagle
in
the
Hebrew
hath
its
name
from
dear
love
,
which
these
kind
of
birds
bear
to
their
young
ones
;
and
the
Hebrew
word
translated
here
the
Stork
signif●eth
kindnesse
,
such
as
young
Storks
(
whereto
also
agreeth
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
are
said
to
shew
to
their
dammes
,
whom
they
nourish
in
their
age
.
It
is
a
bird
much
like
a
Crane
,
cometh
in
Summer
,
and
goeth
away
in
Winter
,
and
in
cities
buildeth
her
nest
on
tops
of
houses
and
chimneys
,
as
the
Swallow
also
doth
,
though
elsewhere
upon
the
tops
of
firre
trees
.
Psal.
104.
17.
Where
the
birds
make
their
nests
;
as
for
the
Stork
the
firre
trees
are
her
house
.
It
feedeth
much
on
fishes
,
snakes
,
frogges
,
&c.
and
so
it
is
forbidden
as
unclean
.
Vers.
20.
All
fowls
that
creep
,
&c.
]
That
is
,
not
onely
the
Bat
,
last
mentioned
in
the
foregoing
verse
,
but
all
of
that
sort
are
unclean
;
both
because
being
of
a
mungrell
kind
they
do
well
resemble
men
of
a
mungrell
religion
,
as
also
because
in
their
crawling
with
all
foure
they
set
forth
men
given
wholly
to
cares
and
delights
of
the
world
.
Vers.
22.
And
the
Bald-locust
after
his
kind
,
&c.
]
These
are
undoubtedly
flying
creeping
things
though
with
us
unknown
.
Vers.
24.
Whosoever
toucheth
the
carcase
of
them
shall
be
unclean
untill
the
even
.
]
That
is
,
till
the
end
of
that
day
and
beginning
of
a
new
.
And
this
might
signifi●
mans
pollution
by
sinne
,
till
he
come
to
the
new
day
of
salvation
by
Christ
;
or
that
those
legall
pollutions
were
to
continue
onely
till
the
new
day
of
the
Gospel
,
Col.
2.
16
,
17.
Let
no
man
therefore
judge
you
in
meat
or
drink
or
in
respect
of
an
holy
day
,
or
of
the
new
moon
,
or
of
the
Sabbath
dayes
,
which
are
a
shadow
of
things
to
come
,
but
the
body
is
of
Christ
.
Vers.
25.
And
whosoever
beareth
ought
of
the
carcase
,
&c.
]
That
is
,
though
he
do
not
touch
them
with
his
flesh
:
here
the
clothes
must
be
washed
,
because
by
carrying
it
both
the
man
and
his
clothes
also
are
defiled
;
and
this
legall
washing
was
a
type
of
our
cleansing
by
repentance
and
faith
in
the
bloud
of
Christ
.
Vers.
31.
Whosoever
doth
touch
them
when
they
be
dead
,
&c.
]
And
so
by
the
rule
of
proportion
grounded
upon
vers.
25.
if
he
did
bear
them
he
was
to
wash
his
clothes
,
and
be
unclean
untill
the
even
.
Vers.
34.
That
on
which
such
water
cometh
shall
be
unclean
.
]
That
is
,
water
out
of
any
such
defiled
vessell
.
Vers.
35.
Whether
it
be
oven
or
ranges
for
pots
,
&c.
]
This
is
added
to
shew
the
full
extent
of
this
law
;
and
by
this
strictnesse
of
the
law
were
they
taught
how
strict
they
were
to
be
in
avoiding
the
least
pollution
of
sinne
.
Vers.
37.
And
if
any
part
of
their
carcase
fall
upon
any
sowing
seed
that
is
to
be
sowen
it
shall
be
clean
.
]
To
wit
,
because
of
necessity
;
since
there
might
be
too
great
inconvenience
in
being
deprived
by
such
accidents
of
seed
to
be
immediately
sowen
,
as
for
the
like
reason
fountains
and
wells
of
water
,
were
to
be
excepted
,
vers.
36.
Vers.
38.
But
if
any
water
be
put
upon
the
seed
,
&c.
]
Not
because
then
being
wet
with
water
it
was
more
apt
to
take
poll●tion
,
as
most
Expositours
;
but
because
being
wet
with
water
it
was
not
in
case
to
be
presently
sowen
and
scattered
abroad
,
and
therefore
was
not
by
the
foregoing
rule
grounded
upon
necessity
excepted
from
being
polluted
.
Vers.
39.
And
if
any
beast
of
which
ye
may
eat
die
,
&c.
]
That
is
,
as
he
that
toucheth
the
carcase
of
an
unclean
beast
whereof
ye
may
not
eat
shall
be
polluted
thereby
,
so
also
he
that
toucheth
the
dead
body
of
any
clean
beast
of
which
you
may
eat
,
to
wit
,
if
it
dyeth
of
it self
,
or
be
strangled
,
or
torn
by
a
wild
beast
;
for
in
those
cases
indeed
they
might
not
eat
of
the
dead
bodies
of
clean
beasts
,
and
so
consequently
not
touch
them
neither
without
pollution
.
Yet
by
the
law
,
Levit.
7.
24.
And
the
fat
of
the
beast
that
dyeth
of
it self
,
and
the
fat
of
that
which
is
torn
with
beasts
▪
may
be
used
in
any
other
use
;
but
ye
shall
in
no
wise
eat
of
it
,
it
is
evident
that
they
were
allowed
to
make
use
of
the
fat
of
such
beasts
,
and
therefore
by
the
touch
of
the
fat
perhaps
they
were
not
defiled
.
Vers.
40.
And
he
that
eateth
of
the
carcase
of
it
,
&c.
]
To
wit
,
unwittingly
or
of
urgent
necessity
;
for
if
he
did
it
presumptuously
and
in
contempt
of
Gods
law
he
was
to
die
for
it
,
Num.
15.
30.
But
the
soul
that
doth
ought
presumptuously
,
whether
he
be
born
in
the
land
or
a
stranger
,
the
same
reprocheth
the
Lord
,
and
that
soul
shall
be
cut
off
from
among
his
people
.
Vers.
42.
What
soever
goeth
upon
the
belly
,
&c.
]
That
is
,
no
manner
of
creeping
thing
may
ye
eat
,
whether
it
goeth
upon
the
belly
,
as
snakes
or
wormes
,
&c.
or
crawls
upon
all
foure
,
as
toads
and
scorpions
,
&c.
or
●ath
any
feet
to
creep
withall
,
as
caterpillars
,
&c.
CHAP.
XII
.
Vers.
2.
SPeak
unto
the
children
of
Israel
,
saying
unto
them
,
If
a
woman
have
conceived
seed
,
&c.
]
As
former
laws
concerned
uncleannesse
which
came
from
without
,
so
those
which
next
follow
in
this
and
the
following
chapters
concern
uncleannesse
which
came
from
within
:
and
the
first
which
we
have
in
this
chapter
is
concerning
the
uncleannesse
of
women
in
childbirth
,
to
wit
,
that
if
a
woman
had
conce●ved
seed
,
and
born
a
man-child
,
then
she
should
be
unclean
seven
dayes
,
according
to
the
dayes
of
her
separation
for
her
infirmity
,
that
is
,
for
those
first
seven
dayes
she
should
be
unclean
with
as
contagious
a
pollution
as
in
the
seven
dayes
of
her
separation
for
the
infirmity
of
her
monethly
fluors
,
wherein
as
we
may
reade
in
the
law
,
Levit.
15.
19.
24.
she
was
not
onely
debarred
from
going
to
the
Sanctuary
,
but
was
also
separated
from
all
communion
with
others
,
and
defiled
whatsoever
she
did
sit
or
lie
upon
or
touch
,
&c.
and
was
therefore
restrained
to
her
chamber
though
not
shut
out
of
the
camp
,
as
lepers
and
others
were
.
Now
this
law
was
delivered
as
others
were
to
the
children
of
Israel
in
generall
,
though
it
principally
concerned
women
,
even
because
the
men
were
to
take
care
that
their
wives
did
duly
observe
this
course
according
to
the
commandment
:
And
the
end
and
drift
of
it
doubtlesse
was
to
shew
how
exceedingly
corrupt
man
is
from
the
very
conception
,
who
rendreth
his
mother
unclean
that
conceives
and
bears
him
.
But
why
then
did
the
Virgin
Mary
accomplish
the
dayes
of
her
purifi●ation
according
to
this
law
of
Moses
,
Luke
2.
22.
seeing
the
child
she
bare
had
no
unclean●●sse
nor
corruption
in
him
,
being
neither
conceived
nor
born
in
sinne
,
no
nor
▪
conceived
of
the
seed
of
man
as
other
children
are
?
I
answer
,
first
,
Because
Christ
was
made
after
the
similitude
of
sinfull
flesh
,
and
taking
upon
him
the
person
of
all
ma●kind
he
so
became
sinne
for
us
;
and
secondly
,
Because
even
the
Virgin
Mary
by
reason
of
the
bloud
of
her
purifying
(
whatsoever
Papists
without
warrant
from
the
Scripture
say
to
the
contrary
)
was
legally
unclean
,
and
so
became
obedient
to
the
Law
.
Vers.
3.
And
in
the
eighth
day
the
flesh
,
&c.
]
Wherein
one
reason
seems
implyed
why
God
set
a
part
the
eighth
day
for
circumcision
,
because
till
then
the
mother
because
of
her
separation
,
and
the
child
because
of
the
mother
wer●
unclean
.
Vers.
4.
And
she
shall
continue
in
the
bloud
of
her
p●rifying
three
and
thirty
dayes
.
]
That
is
,
the
bloud
whereby
her
body
is
cleansed
and
purified
:
in
which
time
she
might
converse
with
others
,
though
not
communicate
in
holy
things
,
because
her
greatest
uncleannesse
had
an
end
at
seven
dayes
.
Vers.
5.
But
if
she
bear
a
maid-child
,
&c.
]
Both
the
time
of
her
uncleannesse
and
the
dayes
of
her
cleansing
are
doubled
for
a
female
child
,
either
because
the
womans
infirmity
is
then
in
greater
measure
upon
her
by
the
ordinary
course
of
Nature
,
and
so
longer
time
of
purgation
is
required
;
or
because
thereby
the
Lord
would
signifie
that
the
woman
had
the
first
and
great
hand
in
bringing
sinne
into
the
world
,
1.
Tim.
2.
14.
Adam
was
not
deceived
,
but
the
woman
being
deceived
was
in
the
transgression
;
or
3.
because
the
man-child
being
circumcised
on
the
eighth
day
,
then
the
uncleannesse
of
the
mother
ceased
,
but
the
female-child
not
being
circumcised
,
the
uncleannesse
of
the
mother
continued
the
longer
.
Vers.
6.
When
the
dayes
of
her
purifying
are
fulfilled
,
&c.
she
shall
bring
a
lambe
,
&c.
]
This
sinne-offering
was
doubtlesse
for
the
sinne
of
the
mother
,
to
wit
,
the
pollution
she
had
contracted
by
the
originall
pollution
of
her
child
;
and
therefore
it
is
added
in
the
following
verse
,
that
by
the
offering
thereof
the
prie●t
should
make
an
at
onement
for
her
,
and
so
hereby
the
faith
of
the
mother
was
confirmed
that
by
Christ
her
sinne
was
forgiven
her
,
and
that
the
curse
of
her
pains
and
sorrow
in
child-bearing
was
taken
away
,
so
that
,
if
she
made
a
good
use
of
them
,
they
might
now
be
a
blessing
and
means
of
good
to
her
,
rather
then
a
curse
,
accordiug
to
that
of
the
Apostle
,
1.
Tim.
2.
15.
Nothwithstanding
she
shall
be
saved
in
child-bearing
,
if
they
continue
in
faith
and
charity
and
holinesse
with
sobriety
.
Vers.
8.
And
if
she
be
not
able
to
bring
a
lambe
▪
th●n
she
shall
bring
two
t●●tle
dov●s
,
or
two
young
pigeons
,
&c.
]
This
was
the
offering
which
the
Virgin
Mary
brought
,
Luke
2.
24.
for
her
purifying
,
which
was
an
evident
proof
that
Joseph
and
Mary
lived
in
a
poore
and
mean
condition
.
CHAP.
XIII
.
Vers.
1.
ANd
the
Lord
sp●ke
unto
Moses
and
Aar●●
say●●g
.
]
S●e
the
note
●●on
Exod.
11.
1.
Vers.
2.
When
a
man
shall
have
in
the
●kinne
of
●is
flesh
,
a
●ising
,
a
so●b
,
●r
bright
spot
,
&c.
]
These
three
particulars
here
mentioned
,
a
rising
,
a
scab
,
and
bright
spot
,
are
named
as
dangerous
signes
of
a
leprosie
beginning
to
grow
upon
a
man
,
for
which
it
was
fit
that
men
should
be
tryed
,
and
concerning
which
there
are
given
afterwards
severall
directions
,
whereby
it
might
be
discerned
whether
they
were
leprosies
or
no.
For
which
such
care
was
taken
,
because
the
leprosie
was
a
disease
usuall
in
those
hot
countreys
,
especially
in
Egypt
,
whence
arose
that
malicious
slander
which
Josephus
speaks
of
,
that
Moses
and
the
I●raelites
were
expelled
out
of
Egypt
because
they
were
leprous
persons
.
Then
shall
he
be
brought
●nto
Aaron
the
priest
,
&c.
]
The
priests
are
chosen
to
judge
of
it
,
1.
because
the
main
thing
questioned
concerning
them
was
,
whether
they
might
come
into
the
Sanctuary
,
&c.
2.
because
there
were
●●rtain
rites
,
ceremonies
,
●nd
sacrifices
appointed
for
their
cleansing
if
they
were
found
leprous
,
which
the
priest
was
to
see
done
,
and
therefore
the
judgement
also
of
the
disease
was
proper
unto
him
.
Vers.
3.
And
the
priest
shall
l●ok
on
the
plague
in
the
skinne
of
the
flesh
,
&c.
]
Three
signes
are
mentioned
in
the
former
verse
which
might
justly
render
men
suspected
of
a
leprosie
growing
upon
them
,
to
wit
,
a
rising
,
a
scab
,
and
a
bright
spot
▪
Here
now
the
priest
is
informed
in
the
first
place
concerning
the
bright
spot
,
which
is
the
la●t
there
mentioned
,
and
called
here
the
plag●e
in
the
skinne
of
the
flesh
,
to
wit
,
how
he
should
know
whether
it
were
a
leprosie
or
no.
Because
one
kind
of
leprosie
made
the
skinne
very
white
,
Exod.
4.
6.
Moses
put
his
hand
in
his
bosome
,
and
when
he
took
it
out
,
behold
his
hand
was
leprous
as
snow
;
and
Numb
.
12.
10.
Miriam
became
leprous
white
as
snow
,
therefore
the
white
bright
spot
rising
in
the
skinne
of
the
flesh
was
esteem●d
a
dangerous
signe
of
that
kind
of
leprosie
:
yet
withall
because
there
were
some
white
bright
spots
that
did
arise
in
mens
skinnes
which
were
not
leprosies
,
as
is
●vident
in
the
4.
and
38.
verses
of
this
chapter
,
therefore
certain
directions
are
here
given
whereby
the
priest
might
be
able
to
judge
of
such
white
bright
spots
,
whether
they
were
leprosies
or
no
,
to
wit
,
1.
by
observing
the
colour
of
the
hair
that
grew
in
the
skinne
where
the
bright
spot
was
,
for
if
the
hair
being
of
some
other
colour
before
were
turned
white
,
then
it
was
a
leprosie
;
and
2.
by
observing
whether
the
plague
were
in
sight
deeper
then
the
skinne
of
the
flesh
,
for
that
wa●
also
another
sure
signe
of
a
leprosie
,
the
nature
of
the
leprosie
being
to
eat
away
and
consume
the
flesh
,
Let
her
not
be
as
one
dead
,
saith
Moses
of
Miriam
,
Numb
.
12.
12.
of
whom
the
flesh
is
half
consumed
when
he
c●meth
out
of
his
mothers
●ombe
:
●nd
therefore
when
Naaman
was
cured
of
his
leprosie
,
it
is
said
,
that
his
flesh
came
again
like
unto
the
flesh
of
a
little
child
,
2.
King
.
5.
14.
Vers.
4.
Th●n
the
prie●t
shall
shut
him
up
that
hath
the
pl●g●●
seven
dayes
.
]
To
wit
▪
for
further
tryall
,
the
case
being
yet
doubtfull
:
whereby
we
are
taught
to
be
well
advised
ere
we
passe
censurt
upon
any
man
concerning
his
spirituall
leprosie
.
Vers.
6.
And
he
shall
wash
his
clothes
,
and
be
clean
.
]
Though
it
proved
no
leprosie
,
y●●
he
was
to
wash
▪
teaching
that
the
righteous
man
is
not
wholly
clean
,
Who
can
say
,
I
have
made
my
heart
clean
,
I
am
pure
from
my
sinne
?
Prov.
20.
9.
but
●till
ne●deth
repentance
▪
●raving
mercy
for
Christs
sake
and
amendment
of
his
life
.
●
.
John
1.
8
,
9.
If
we
●ay
that
we
have
〈◊〉
sinne
we
deceive
●ur
selv●s
▪
●nd
there
is
no
truth
in
us
.
If
we
confesse
our
sinnes
he
is
faithfull
and
just
to
forgive
,
&c.
Vers.
7.
But
if
the
scab
spread
much
abroad
in
the
skinne
,
after
it
hath
been
seen
of
the
priest
,
&c.
]
Direction
was
given
in
the
former
verse
that
when
the
party
,
in
whose
skinne
there
was
a
bright
spot
,
had
been
twice
shut
up
for
seven
dayes
,
and
still
after
those
foureteen
dayes
expired
,
the
plague
stood
at
a
stay
,
and
did
not
spread
in
the
skinne
,
then
the
priest
should
pronounce
him
clean
,
because
it
was
but
a
scab
,
it
was
not
a
leprosie
.
But
here
now
direction
is
given
what
the
priest
should
do
in
case
the
bright
spot
did
spread
,
to
wit
,
that
if
the
scab
did
spread
much
abroad
in
the
skinne
after
he
had
been
seen
of
the
priest
,
to
wit
,
after
the
first
seven
dayes
of
his
being
shut
up
,
then
he
should
be
seen
of
the
priest
again
,
to
wit
,
after
he
had
been
shut
up
the
second
time
seven
dayes
,
and
then
if
still
the
scab
did
spread
in
the
skinne
,
the
priest
was
then
to
pronounce
him
unclean
.
Vers.
9.
When
the
plague
of
leprosie
is
in
a
man
,
&c.
]
Here
directions
were
given
for
judging
of
another
probable
signe
of
a
leprosie
,
to
wit
,
a
rifing
or
swelling
,
first
mentioned
ver.
2.
but
handled
here
in
the
second
place
,
namely
that
if
1.
it
were
a
white
rising
;
and
2.
had
turned
the
hair
in
it
white
;
and
3.
there
was
a
quick
raw
flesh
in
the
rising
,
then
it
was
a
leprosie
.
Vers.
13.
If
the
leprosie
have
covered
all
his
flesh
he
shall
pronounce
him
clean
that
hath
the
plague
.
]
Because
in
such
strength
of
nature
in
the
party
expelling
the
inward
corruption
all
over
his
body
,
it
proves
not
the
infectious
leprosie
,
which
makes
the
flesh
raw
,
but
is
indeed
a
kind
of
scurf
or
scab
,
though
termed
here
a
leprosie
,
because
it
was
ordinarily
so
esteemed
by
the
people
.
Vers.
14.
But
when
raw
flesh
appeareth
in
him
,
he
shall
be
unclean
.
]
This
is
an
exception
given
to
the
direction
in
the
two
former
verses
,
to
wit
,
that
though
a
man
should
be
covered
all
over
from
head
to
foot
with
such
a
white
leprosie
or
scurf
as
is
before
spoken
of
,
yet
if
there
were
here
and
there
any
raw
flesh
appearing
,
he
should
be
pronounced
unclean
,
and
that
because
his
raw
flesh
was
a
signe
that
the
poyson
of
the
disease
was
not
wholly
driven
out
,
but
did
still
lurk
within
the
flesh
,
and
so
rendred
the
disease
more
perillous
to
him
that
had
it
,
and
more
infectious
to
others
.
Vers.
16.
Or
if
the
raw
slesh
turn
again
,
and
be
changed
into
white
,
&c.
]
That
is
,
when
the
party
,
in
whom
there
was
found
such
places
of
raw
flesh
,
was
by
the
priest
pronounced
unclean
,
if
afterwards
this
raw
●lesh
turned
to
white
like
the
rest
of
his
body
,
then
he
should
again
be
pronounced
clean
,
to
wit
,
because
this
did
manifest
that
the
venome
of
the
plague
was
wholly
come
forth
.
Vers.
18.
The
flesh
also
,
in
which
,
●ven
in
the
skinne
thereof
,
was
a
bil●
and
is
healed
.
]
Here
begins
the
description
of
a
third
sort
of
leprosie
arising
of
a
scab
,
mentioned
verse
the
2.
in
the
second
place
,
but
here
handled
in
the
third
.
And
first
he
begins
with
the
scab
that
comes
of
a
bile
healed
,
then
ver.
24.
he
proceeds
to
that
which
comes
of
a
burning
.
In
both
which
it
is
observable
that
out
of
the
scab
of
an
healed
sore
there
springs
a
leprosie
,
which
may
we●l
shew
how
sinnes
,
after
we
are
healed
of
them
,
when
they
return
do
make
us
worse
then
before
.
Vers.
24.
Or
if
there
be
any
flesh
in
the
skinne
wherein
there
is
an
h●t
burning
,
&c.
]
This
is
not
a
new
kind
of
leprosie
(
for
still
the
Law
speaketh
of
a
leprosie
that
groweth
from
the
scab
of
an
ulcer
)
but
another
ca●e
is
propounded
of
another
kind
of
ulcer
which
ariseth
from
a
burning
of
fire
,
coals
,
hot
iron
,
&c.
as
is
before
noted
.
Vers.
29.
If
any
man
or
woman
hath
a
plague
upon
the
head
,
or
beard
.
]
Hitherto
of
the
leprosie
in
the
body
in
generall
,
now
of
that
in
the
head
or
beard
.
Vers.
31.
And
that
there
is
no
black
hair
in
it
,
&c.
]
For
if
there
had
been
black
hair
in
it
,
he
had
been
undoubtedly
clean
,
black
hair
being
a
signe
of
●oundnesse
and
strength
of
nature
.
S●e
ver.
37.
Vers.
34.
And
he
shall
wash
his
clothes
and
be
clean
.
]
See
the
note
above
upon
verse
6.
Vers.
45.
And
the
leper
in
whom
the
plague
is
,
his
clothes
shall
be
rent
,
&c.
]
Both
to
testifie
their
sorrow
for
sinne
,
which
had
provoked
God
to
punish
them
thus
;
as
also
that
by
this
mark
they
might
be
known
from
others
,
who
used
to
wear
long
robes
or
garments
close
before
,
&c.
And
he
shall
put
a
covering
upon
his
upper
lip
,
&c.
]
This
was
also
both
to
expresse
sorrow
and
shame
:
for
this
was
one
thing
that
was
used
by
mourners
,
and
those
that
were
dejected
.
See
Ezek.
24.
17.
Make
no
mourning
for
the
dead
,
bind
the
tire
of
thine
head
upon
thee
,
and
put
on
thy
shooes
upon
thy
feet
,
and
cover
not
thy
lips
.
and
Mich.
3.
7.
Then
shall
the
seers
be
ashamed
,
&c.
yea
,
they
shall
all
cover
their
lips
:
also
it
might
distinguish
the
unclean
from
the
clean
,
and
withall
secure
the
parties
whom
he
met
,
that
they
might
not
be
infected
with
his
breath
.
And
shall
cry
,
unclean
,
unclean
.
]
As
bewailing
his
condition
,
and
giving
warning
to
those
he
met
to
keep
aloof
from
him
,
Lam.
4.
15.
They
cried
unto
them
,
Depart
ye
,
it
is
unclean
;
depart
,
depart
,
touch
not
,
&c.
Vers.
46.
He
shall
dwell
alone
,
without
the
camp
shall
his
habitation
be
.
]
And
so
afterwards
without
the
towns
and
cities
where
the
Israelites
inhabited
:
for
so
we
reade
that
as
Christ
entred
into
a
certain
village
there
met
him
ten
men
that
were
lepers
,
and
stood
a
farre
off
,
Luke
17.
12.
And
that
when
Samaria
was
straightly
shut
up
and
besieged
by
the
Syrians
,
there
were
foure
leprous
men
without
the
citie
at
the
entring
in
of
the
gate
,
2.
King
.
7.
3.
Even
Asariah
king
of
Judah
,
being
stricken
with
a
leprosie
,
dwelt
in
a
severall
house
apart
by
himself
unto
the
day
of
his
death
,
2.
King
.
5.
5.
Now
hereby
they
were
taught
how
hatefull
to
God
the
spirituall
lepro●ie
of
●inne
is
,
and
how
perilous
and
infectious
to
men
the
company
of
unclean
and
wicked
persons
is
.
Vers.
50.
And
shut
up
it
that
hath
the
plague
seven
dayes
.
]
To
see
whether
it
will
spread
:
for
then
it
is
a
fretting
leprosie
,
verse
51.
and
the
garment
must
be
burnt
.
Vers.
54.
And
he
shall
shut
it
up
seven
dayes
more
.
]
To
see
whether
upon
washing
it
will
change
colour
or
no
:
for
if
the
colour
were
not
changed
by
washing
,
the
garment
must
be
burnt
,
though
it
did
not
spread
,
verse
55.
Because
that
was
a
sig●e
that
it
did
fret
inward
.
Vers.
56.
Whether
it
be
bare
inward
or
without
.
]
That
is
,
whether
the
plague
be
on
the
inside
of
the
garment
,
or
on
the
out
side
.
CHAP.
XIV
.
Vers.
2.
THis
shall
be
the
law
of
the
leper
in
the
day
of
his
cleansing
,
&c.
]
The
solemn
rites
for
cleansing
the
leper
were
for
two
ends
so
ordained
of
God
:
1.
To
shew
how
the
Lord
abhorred
the
spirituall
uncleannesse
of
sinne
,
since
the
leper
might
not
after
his
pollution
be
received
again
into
the
camp
,
though
healed
,
without
a
sacrifice
of
reconciliation
were
first
offered
up
for
him
:
2.
That
the
leper
might
testifie
his
thankfulnesse
to
God
who
had
removed
so
heavie
a
judgement
from
him
;
whence
is
that
of
Christ
to
the
leper
he
healed
,
Matth.
8.
4.
And
Jesus
said
unto
him
,
See
thou
tell
no
man
,
but
go
thy
way
,
shew
thy self
to
the
priest
▪
and
offer
the
gift
that
Moses
commanded
for
a
testimony
to
them
.
Vers.
3.
And
behold
,
if
the
plague
of
the
leprosie
be
healed
in
the
leper
.
]
When
God
had
healed
the
leprosie
,
then
the
priest
was
to
pronounce
him
clean
:
and
so
it
is
God
onely
that
forgives
sinnes
;
the
minister
is
onely
to
pronounce
according
to
that
which
God
hath
done
,
nor
can
absolve
any
whom
God
hath
not
absolved
.
Vers.
4.
Then
shall
thepriest
command
to
take
,
&c.
two
birds
alive
,
and
,
clean
,
&
cedar-wood
,
and
scarlet
,
and
hysop
.
]
The
birds
must
be
clean
birds
,
to
wit
,
either
doves
or
turtles
commonly
used
in
sacrifices
,
or
sparrows
(
as
some
translate
the
word
here
)
or
any
other
clean
fowls
,
such
as
all
are
save
those
excepted
Levit.
11.
13.
&c.
Onely
they
must
not
be
of
a
tame
kind
▪
but
such
as
used
to
fly
in
the
open
field
,
vers.
7.
The
cedar
which
the
priest
here
was
injoyned
to
take
,
was
a
cedar-stick
,
which
was
to
be
a
handle
for
the
sprinkle
:
and
it
was
to
be
of
cedar-wood
(
as
most
conceive
)
because
the
nature
of
this
wood
is
,
that
it
corrupts
not
,
but
preserveth
other
things
from
putrefaction
;
and
so
hereby
was
signified
the
perfect
healing
of
the
leprosie
,
which
before
corrupted
and
putrified
the
body
.
Yet
I
rather
think
there
was
a
respect
had
(
as
in
the
scarlet
)
to
the
reddish
colour
of
it
,
which
made
it
the
more
suitable
for
this
work
,
the
chief
drift
whereof
was
to
signifie
the
cleansing
of
the
sinner
by
the
bloud
of
Christ
:
The
scarlet
was
a
scarlet
thred
or
lace
,
used
to
bind
the
sprinkle
to
the
cedar-stick
:
And
the
hysop
was
appointed
for
the
sprinkle
,
being
fit
for
that
use
;
and
withall
the
fragrant
smell
of
this
herb
might
signifie
that
the
evil
savour
of
the
leprosie
was
gone
away
.
Vers.
5.
And
the
priest
shall
command
that
one
of
the
birds
be
killed
in
an
earthen
vessell
over
running
water
.
]
That
is
,
over
an
earthen
vessell
that
hath
running
water
in
it
.
And
as
the
bloud
of
the
killed
bird
signified
the
bloud
of
Christ
,
so
the
earthen
vessell
the
basenesse
and
infirmity
of
the
ministers
,
by
whom
this
bloud
is
presented
unto
men
in
the
preaching
of
the
Gospel
,
2.
Cor.
4.
7.
But
we
have
this
treasure
in
earthen
vessels
,
that
the
excellency
of
the
power
might
be
of
God
,
and
not
of
us
.
Now
because
the
bloud
of
the
bird
of
it self
would
not
have
sufficed
to
dip
the
living
bird
and
the
sprinkle
in
,
therefore
it
was
mixed
with
water
;
but
it
must
be
the
purest
and
most
cleansing
water
,
running
water
,
that
is
,
spring
water
,
because
it
signified
the
cleansing
of
the
sinner
by
Christs
bloud
,
who
came
not
by
water
onely
,
but
by
water
and
bloud
,
1.
Joh.
5.
6.
Vers.
7.
And
he
shall
sprinkle
upon
him
that
is
to
be
cleansed
,
&c.
]
The
sprinkling
of
this
bloud
signified
the
applying
of
Christs
bloud
to
the
cleansing
of
the
sinner
,
which
is
therefore
called
the
bloud
of
sprinkling
that
speaketh
better
things
then
that
of
Abel
,
Hebr.
12.
24.
Why
it
was
done
seven
times
,
see
the
note
upon
Levit.
4.
6.
And
shall
let
the
living
bird
loose
into
the
open
field
.
]
The
letting
of
the
living
bird
loose
figured
the
deliverance
of
Christ
from
death
,
Who
though
he
was
crucified
through
weaknesse
,
yet
he
liveth
by
the
power
of
God
,
2.
Cor.
13.
4.
being
put
to
death
in
the
flesh
,
but
quickned
in
the
spirit
,
1.
Pet.
3.
18.
and
of
all
such
as
are
cleansed
from
their
sinnes
by
his
bloud
:
and
therefore
particularly
it
represented
the
condition
of
the
leper
now
cleansed
,
who
being
civilly
dead
and
buried
,
was
now
as
the
bird
let
loose
to
live
amongst
his
fellows
,
and
restored
again
to
the
communion
of
Saints
.
And
why
was
this
?
by
virtue
of
the
bloud
of
Christ
,
wherein
figuratively
he
was
dipped
.
Vers.
8.
And
he
that
is
to
be
cleansed
shall
wash
his
clothes
,
&c.
]
That
no
part
of
the
filth
issuing
from
his
leprosie
might
remain
upon
him
he
was
to
wash
both
his
garments
and
his
flesh
;
and
because
washing
could
not
sufficiently
cleanse
the
hair
of
his
body
,
therefore
all
the
hair
of
his
body
must
be
clean
shaved
off
:
and
this
was
done
the
first
day
of
his
cleansing
;
which
signified
how
exactly
every
one
that
hath
hope
of
being
cleansed
by
Christ
must
labour
to
purifie
himself
even
as
he
is
pure
,
1
,
John
3.
3.
And
after
that
he
shall
come
into
the
camp
,
and
shall
tarry
abroad
out
of
his
tent
seven
dayes
.
]
That
is
,
after
he
hath
the
first
time
washed
himself
and
shaved
off
his
hair
,
he
shall
be
admitted
into
the
camp
,
town
or
citie
,
but
yet
he
shall
not
go
into
his
tent
or
dwelling-house
,
but
shall
tarry
abroad
,
to
wit
,
in
some
place
or
house
appointed
for
that
purpose
,
where
he
was
to
continue
for
seven
dayes
apart
by
himself
;
which
was
,
I
conceive
,
because
as
yet
he
was
not
perfectly
cleansed
,
and
therefore
was
not
familiarly
to
converse
with
others
as
formerly
,
no
not
with
them
of
his
own
family
.
Vers.
9.
And
it
shall
be
on
the
seventh
day
,
that
he
shall
shave
all
the
hair
off
his
head
.
]
The
reiteration
of
these
ceremonies
the
second
time
on
the
seventh
day
may
imply
how
exactly
carefull
we
should
be
to
cleanse
our selves
from
all
filthinesse
of
sinne
,
and
withall
how
hardly
we
are
brought
either
to
hate
sinne
,
or
acknowledge
Gods
mercy
as
we
should
do
.
Vers.
10.
And
on
the
eighth
day
he
shall
take
two
he-lambs
without
blemish
,
and
one
ew-lamb
,
&c.
]
The
two
he-lambs
were
the
one
for
a
trespasse-offering
,
verse
12.
the
other
for
a
burnt-offering
,
as
is
evident
,
verse
19
,
20.
See
also
Levit.
1.
10.
The
ew-lamb
was
for
a
sinne-offering
,
Levit.
4.
32.
And
three
tenth
deals
of
fine
flowre
for
a
meat-offering
mingled
with
oyl
,
and
one
log
of
oyl
.
]
These
three
tenth
deals
were
three
homers
or
pottles
,
three
tenth
parts
of
an
ephah
or
bushell
,
as
is
before
noted
upon
Exod.
29.
40.
and
the
log
of
oyl
is
commonly
thought
to
be
half
a
pint
:
the
three
tenth
deals
of
fine
flowre
were
for
accessory
meat-offerings
for
the
three
sacrifices
afore
mentioned
.
Indeed
in
the
fifteenth
of
Numbers
meat-offerings
are
appointed
onely
for
burnt-offerings
and
peace-offerings
,
nor
do
we
any
where
reade
of
a
meat-offering
that
was
to
be
joyned
either
with
sinne-offering
or
trespasse-offering
.
And
besides
,
where
an
offering
of
fine
flowre
is
injoyned
for
a
sinne-offering
,
Levit.
5.
11.
to
wit
,
to
be
offered
apart
by
it self
,
not
as
accessory
to
any
other
sacrifice
,
they
were
forbidden
to
put
any
oyl
upon
it
,
whereas
these
are
appointed
to
be
mingled
with
oyl
:
And
therefore
it
seems
these
sacrifices
for
the
cleansing
of
the
leper
had
peculiar
rites
,
and
were
not
in
all
things
performed
according
to
the
ordinary
way
of
other
sacrifices
.
Vers.
12.
And
wave
them
for
a
wave-offering
]
See
the
notes
upon
Exodus
29.
24.
Vers.
1●
.
And
he
shall
slay
the
lamb
in
the
place
,
&c.
]
See
the
note
upon
Levit.
1.
11.
and
upon
Levit.
7.
7.
Vers.
14.
And
the
priest
shall
put
it
upon
the
tip
of
the
right
ear
,
&c.
]
Hereby
was
signified
that
by
virtue
of
Christs
bloud
the
leper
was
now
restored
to
his
former
freedome
of
entercourse
and
commerce
with
others
;
as
also
that
the
whole
man
was
to
be
renewed
and
consecrated
to
Gods
service
.
See
the
note
upon
Exod.
29.
20.
Vers.
15.
And
the
pr●est
shall
take
some
of
the
log
of
oyl
.
]
The
oyl
in
the
hand
of
the
priest
signified
the
spirit
by
Christ
conveyed
unto
us
.
Vers.
16.
And
sprinkle
of
the
oyl
with
his
finger
,
&c.
]
Figuring
our
consecra●ion
to
Gods
service
by
the
same
spirit
.
Vers.
17.
And
the
rest
of
the
oyl
that
is
in
his
hand
shall
the
priest
put
upon
the
tip
of
the
right
ear
,
&c.
]
This
signified
the
sanctification
of
the
whole
man
by
the
same
spirit
.
Vpon
the
bloud
of
the
trespasse-offering
.
]
That
is
,
upon
the
very
same
place
where
the
bloud
was
sprinkled
.
Vers.
20.
And
the
priest
shall
offer
the
burnt-offering
.
]
To
wit
,
that
other
he-lamb
mentioned
,
vers.
10.
Now
by
these
rites
the
lepers
were
to
professe
their
thankfulnesse
to
God
in
and
through
Christ
,
as
for
the
cure
of
their
leprosie
,
so
also
for
the
remission
of
their
sinnes
(
which
had
brought
that
judgement
upon
them
)
and
for
their
sanctification
by
his
spirit
.
Vers.
31.
And
the
other
for
a
burnt-offering
with
the
meat-offering
.
]
That
is
,
the
meat-offering
that
was
to
accompany
the
turtle
dove
or
young
pigeon
offered
for
the
burnt-offering
:
whereby
it
appears
that
even
the
smaller
burnt-offerings
of
turtle
doves
had
also
their
meat-o●ferings
as
well
as
the
greater
of
lambs
,
&c.
Vers.
36.
Then
the
priest
shall
command
that
they
all
empty
the
house
,
&c.
]
The
priest
must
before
he
goeth
into
the
house
,
to
view
the
place
in
the
house
suspected
of
leprosie
,
command
all
that
are
in
the
house
to
come
forth
;
and
the
reason
is
given
,
that
all
that
are
in
the
house
be
not
made
unclean
.
Whereby
it
is
evident
that
though
the
house
had
indeed
the
plague
of
leprosie
,
yet
the
inhabitants
that
were
in
the
house
were
not
rendred
unclean
thereby
,
till
the
priest
had
pronounced
it
to
be
a
leprosie
:
but
then
all
that
came
i●to
the
house
were
thereby
unclean
.
And
so
it
seems
therefore
it
was
with
men
too
that
were
infected
with
leprosie
.
No
man
was
unclean
by
being
in
the
company
of
a
leprous
person
till
the
priest
had
pronounced
him
to
be
a
leper
.
Vers.
40.
And
they
shall
cast
them
into
an
unclean
place
without
the
citie
.
]
That
by
the
uncleannesse
of
the
place
they
may
be
known
to
be
unclean
things
,
that
so
●o●emay
be
defiled
thereby
.
Vers.
41.
And
he
shall
cause
the
house
to
be
scraped
,
&c.
]
To
wit
,
lest
the
plague
of
leprosie
should
be
in
any
other
part
of
the
walls
of
the
house
,
and
being
hidden
under
the
plaister
should
not
be
discovered
.
CHAP.
XV.
Vers.
3.
WHether
his
flesh
runne
with
his
issue
,
or
his
flesh
be
stopped
from
his
issue
,
it
is
his
uncleannesse
.
]
That
is
,
he
shall
for
it
be
counted
unclean
.
The
issue
here
spoken
of
which
rendred
men
unclean
is
that
which
we
call
the
running
of
the
reins
.
Now
because
this
disease
men
have
in
a
different
manner
(
for
sometime
their
seed
being
of
a
thinne
substance
runs
continually
from
them
,
and
sometimes
again
being
of
a
thicker
substance
it
slows
not
so
freely
forth
,
bu●
stops
in
the
passage
,
and
so
putrifies
the
place
through
which
it
should
passe
)
in
both
these
cases
they
are
declared
to
be
unclean
.
Now
though
by
this
legall
pollution
they
were
taught
the
filthinesse
of
all
sinne
whatsoever
,
yet
more
especially
I
conceive
it
was
to
signifie
that
originall
corruption
and
filthinesse
of
our
nature
,
which
is
conveyed
unto
us
in
our
first
conception
,
by
that
very
seed
and
substance
whereof
we
are
made
.
Vers.
4.
Every
bed
whereon
he
lyeth
that
hath
the
issue
is
unclean
.
]
These
laws
following
shew
the
contagion
of
si●ne
,
which
defileth
not
onely
men
themselves
,
but
every
thing
besides
which
a
wicked
man
hath
to
do
with
:
for
unto
them
that
are
defiled
and
unbelieving
is
nothing
pure
,
Tit.
1.
15.
Vers.
12.
And
every
vess●ll
of
wood
shall
be
rinsed
in
water
.
]
That
is
,
of
wood
,
or
any
other
such
strong
matter
,
as
silver
,
copper
,
brasse
,
&c.
Vers.
16.
And
if
any
mans
seed
of
copulation
go
out
,
&c.
]
This
is
not
meant
of
the
issue
forespoken
of
,
nor
when
a
man
lyeth
with
a
woman
,
whereof
vers.
18.
but
of
the
seed
of
the
healthfull
,
issuing
by
reason
of
nightly
dreams
,
or
any
such
accident
,
whereof
see
Deut.
23.
10.
Vers.
19.
And
wh●soever
toucheth
her
shall
be
unclean
,
&c.
]
To
wit
,
every
one
that
is
of
years
of
discretion
,
and
so
fit
to
be
ordered
by
this
law
.
For
it
is
not
likely
that
infants
that
lay
in
the
arms
and
sucked
on
the
breasts
of
their
mothers
,
when
they
were
in
this
condition
,
were
rendred
unclean
thereby
.
Vers.
24.
And
if
any
man
lie
with
her
at
all
,
&c.
]
To
wit
,
ignorantly
:
for
if
he
did
it
presumptuously
,
not
pollution
but
cutting
off
was
his
punishment
,
Levit.
20.
18.
And
if
a
man
shall
lie
with
a
woman
having
her
sicknesse
,
and
shall
uncover
her
nakednesse
,
he
hath
discovered
her
fountain
,
and
he
hath
uncovered
the
fountain
of
her
bloud
,
aud
both
of
them
shall
b●
cut
off
from
among
the
people
.
Yet
some
conceive
that
this
place
is
onely
meant
of
lying
in
the
same
bed
with
a
woman
,
and
not
of
carnall
copulation
.
CHAP.
XVI
.
Vers.
1.
ANd
the
Lord
spake
unto
Moses
after
the
death
of
the
two
sonnes
of
Aaron
,
&c.
]
That
is
,
upon
that
occasion
,
lest
they
should
again
endanger
themselves
,
by
entring
into
the
most
holy
place
,
as
before
by
offering
strange
fire
;
and
so
also
within
a
short
time
after
that
happened
:
for
it
doth
not
follow
that
because
the
Lord
upon
that
occasion
gave
this
ensuing
charge
,
therefore
the
laws
set
down
in
the
former
chapters
are
transposed
,
and
were
not
given
in
any
interim
of
time
before
this
.
Vers.
2.
Speak
unto
Aaron
thy
brother
,
that
he
come
not
at
all
times
into
the
holy
place
,
&c.
]
That
is
,
not
whensoever
he
pleaseth
,
but
onely
once
a
year
,
as
I
have
appointed
,
Exod.
30.
10.
namely
to
minister
:
at
other
times
both
he
and
his
sonnes
might
and
did
enter
at
the
taking
down
of
the
tabernacle
,
but
not
to
minister
.
And
this
was
thus
appointed
,
first
,
to
teach
them
to
have
a
most
reverend
respect
of
Gods
presence
;
and
secondly
,
that
hereby
more
evidently
might
be
represented
that
one
particular
sacrifice
of
the
sonne
of
God
once
offered
,
as
the
Apostle
hath
noted
,
Heb.
9.
7
,
8.
But
into
the
second
went
the
high
priest
alone
once
every
year
,
not
without
bloud
,
&c.
The
holy
Ghost
this
signifying
that
the
way
into
the
holiest
of
all
was
not
yet
made
manifest
,
while
as
the
first
tabernacle
was
yet
standing
;
and
again
,
vers.
●1
,
12.
Christ
being
come
an
high
priest
of
good
things
to
come
by
a
greater
and
more
perfect
tabernacle
,
&c.
by
his
own
bloud
he
entred
in
once
into
the
holy
place
,
having
obtained
eternall
redemption
for
us
.
For
I
will
appear
in
the
cloud
upon
the
mercy-seat
.
]
This
is
added
as
a
reason
why
the
high
priest
might
not
enter
into
the
most
holy
place
whenever
he
pleased
,
but
onely
once
a
year
,
which
was
on
the
tenth
day
of
the
seventh
moneth
,
and
that
in
the
manner
as
is
here
appointed
,
to
wit
,
because
the
Lord
would
there
appear
in
the
cloud
upon
the
mercie-seat
.
The
conceit
of
the
Papists
,
That
God
appeared
there
in
an
humane
shape
upon
the
mercie-seat
,
hath
no
ground
for
it
in
the
text
:
Nor
do
we
any
where
reade
that
God
did
ever
so
appear
in
the
tabernacle
either
to
the
high
priest
or
to
Moses
himself
.
All
that
is
he●e
said
is
,
that
God
would
by
a
cloud
upon
the
mercie-seat
testifie
his
presence
;
which
whether
it
were
the
cloud
raised
by
the
smoke
of
the
incense
,
which
the
high
priest
was
now
to
bring
with
him
,
or
any
other
cloud
alwayes
abiding
upon
the
mercy-seat
,
we
need
not
inquire
.
Sufficient
it
is
that
we
know
hereby
that
God
did
testifie
his
presence
,
and
doubtlesse
in
some
glorious
manner
,
upon
the
mercy-seat
,
and
therefore
the
high
priest
might
not
when
he
would
go
in
thither
,
but
onely
once
a
year
,
and
then
with
the
smoke
of
incense
ascending
from
his
censer
that
might
darken
the
glory
of
that
forementioned
sight
of
Gods
presence
for
the
safety
of
the
high
priest
.
Vers.
3.
With
a
young
bullock
for
a
sinne-offering
,
&c.
]
Namely
for
himself
,
vers.
6.
But
withall
we
may
observe
that
besides
the
fire-sacrifices
here
expressed
,
he
offered
also
on
this
day
two
lambes
for
the
dayly
burnt-offering
,
Numb
.
28.
3.
and
one
bullock
,
one
ramme
,
and
seven
lambes
for
a
burnt-offering
,
and
one
he-goat
for
a
sinne-offering
(
besides
the
goat
mentioned
vers.
5.
)
as
is
particularly
expressed
,
Numb
.
29.
7
,
8
,
11.
Here
these
onely
are
expressed
which
concerned
the
solemnity
of
his
going
into
the
most
holy
place
:
the
other
were
sacrifices
appointed
for
the
day
,
and
offered
in
the
remainder
of
the
day
,
when
the
solemnities
which
●ad
respect
to
his
entring
into
the
most
holy
place
were
wholly
finished
.
Vers.
4.
He
shall
put
on
the
holy
linen
coat
,
&c.
]
Some
Expositours
conceive
that
these
holy
linen
garments
here
spoken
of
were
those
mentioned
Exod.
28.
39.
which
the
high
priest
wore
under
his
other
rich
attire
,
and
that
together
with
these
here
mentioned
all
his
other
garments
are
to
be
understood
also
.
But
because
it
is
expresly
said
,
vers.
23.
that
when
Aaron
returned
out
of
the
most
holy
place
into
the
tabernacle
of
the
congregation
,
he
should
put
off
the
linen
garments
,
which
he
put
on
when
he
went
into
the
holy
place
,
and
should
leave
them
there
;
therefore
I
rather
conceive
with
others
that
these
were
other
plain
linen
garments
,
like
those
that
were
made
for
the
inferiour
priests
,
Exod.
39.
27
,
28.
And
that
the
high
priest
did
wear
these
onely
when
he
went
into
the
most
holy
place
,
as
being
reserved
for
this
peculiar
service
,
and
did
therefore
put
them
off
again
,
when
he
came
out
from
thence
,
as
it
is
said
verse
23.
Yet
was
not
this
thus
ordered
,
because
this
day
of
expiation
,
when
the
priest
went
into
the
holy
of
holies
,
was
a
fasting
day
,
verse
29
,
30.
and
therefore
it
was
not
fit
that
he
should
wear
now
his
glorious
garments
:
for
after
he
was
come
back
out
of
the
most
holy
place
,
and
had
put
off
these
linen
garments
,
verse
23.
he
put
on
his
other
glorious
attire
,
and
wore
them
in
the
remaining
service
of
the
day
.
But
other
reasons
are
given
for
this
by
Expositours
more
probably
:
as
1.
that
it
was
to
teach
the
people
thereby
that
his
rich
attire
was
onely
for
their
sakes
,
that
in
them
they
might
behold
him
as
representing
the
person
of
the
Messiah
,
richly
adorned
with
all
righteousnesse
and
grace
,
and
not
that
God
was
delighted
with
such
rich
garments
;
and
so
he
left
them
off
when
he
went
into
the
place
of
Gods
speciall
presence
;
and
2.
that
in
this
plain
attire
he
might
be
a
figure
of
the
base
estate
of
Christ
upon
earth
,
and
how
he
should
without
worldly
glory
perform
the
work
of
our
redemption
.
Vers.
6.
And
Aaron
shall
offer
his
bullock
of
the
sinne-offering
.
]
In
what
time
and
manner
this
was
done
,
see
vers.
11.
Vers.
8.
And
Aaron
shall
cast
lots
on
the
two
goats
.
]
Which
signified
,
that
God
would
accept
no
sacrifice
but
what
was
of
his
own
chusing
;
and
that
in
the
work
of
our
redemption
by
Christ
nothing
should
be
done
but
what
Gods
hand
and
his
counsell
had
determined
,
Act.
4.
28.
Vers.
12.
And
he
shall
take
a
censer-full
of
burning
coals
of
fire
,
&c.
]
Here
we
see
what
the
high
priest
was
to
carry
along
with
him
when
he
went
within
the
vail
;
to
wit
,
1.
a
censer-full
of
burning
coals
of
fire
from
off
the
altar
before
the
Lord
,
that
is
,
from
the
altar
of
incense
;
and
2.
his
hands
full
,
that
is
,
two
handfull
of
sweet
incense
beaten
small
to
burn
upon
the
coals
as
soon
as
ever
he
entred
within
the
vail
;
and
3.
the
bloud
of
the
sinne-offerings
:
for
though
that
be
not
mentioned
here
,
yet
that
he
carried
the
bloud
along
with
him
is
evident
,
verse
14
,
&
15.
both
of
the
bullock
his
own
sinne-offering
,
and
the
goat
the
peoples
sinne-offering
.
Vers.
13.
And
he
shall
put
the
incense
upon
the
fire
,
&c.
]
As
the
way
was
prepared
into
the
most
holy
place
by
the
cloud
before
the
bloud
was
sprinkled
▪
so
Christ
before
he
entred
with
his
own
bloud
into
the
most
holy
place
of
heaven
prepared
his
way
by
prayer
▪
John
17.
And
this
also
signified
that
the
incense
of
Christs
prayers
and
mediation
should
ascend
into
heaven
before
God
for
his
Church
,
Heb.
9.
24.
For
Christ
is
not
entred
into
the
holy
places
made
with
hands
,
which
are
the
figures
of
the
true
,
but
into
heaven
it self
,
now
to
appear
in
the
presence
of
God
for
us
.
So
also
Revel.
8.
3
,
4.
And
another
ang●l
came
and
stood
at
the
altar
,
having
a
golden
censer
,
and
there
was
given
unto
him
much
incense
,
that
he
should
offer
it
with
the
prayers
of
all
Saints
upon
the
golden
altar
which
was
before
the
throne
:
And
the
smoke
of
the
incense
,
which
came
with
the
prayers
of
the
Saints
,
ascended
up
before
God
out
of
the
angels
hand
.
Vers.
13.
That
the
cloud
of
incense
may
cover
the
mercy-seat
,
&c.
]
Whereby
they
were
taught
how
formidable
the
majesty
of
God
was
,
and
with
what
reverence
we
ought
to
present
our selves
before
him
.
Vers.
15.
Then
shall
he
kill
the
goat
of
the
sinne-offering
,
&c.
]
We
must
not
conceive
that
he
came
forth
out
of
the
most
holy
place
to
kill
this
goat
of
the
sin-offering
for
the
people
,
for
the
bloud
of
this
goat
(
as
it
is
said
here
)
was
also
sprinkled
before
the
mercy-seat
,
and
had
he
gone
in
once
with
the
bloud
of
his
own
sinne-offering
,
and
then
came
out
and
killed
this
goat
for
a
sinne-offering
for
the
people
,
and
gone
in
again
to
sprinkle
the
bloud
of
that
before
the
mercy-seat
,
then
had
he
gone
in
twice
on
this
day
within
the
vail
,
which
is
expressely
against
that
of
the
Apostle
,
Heb.
9.
7.
But
into
the
second
went
the
high
priest
alone
once
every
year
,
not
without
bloud
,
which
he
offered
for
himself
and
for
the
errours
of
the
people
.
These
words
therefore
,
then
shall
he
kill
the
goat
of
the
sinne-offering
,
do
onely
intend
that
he
killed
the
bullock
first
for
himself
,
vers.
11.
and
then
this
goat
for
the
people
;
for
both
of
them
were
killed
before
he
entred
into
the
most
holy
place
.
Vers.
16.
And
he
shall
make
an
atonement
for
the
holy
place
.
]
As
being
defiled
,
though
not
in
it self
,
yet
in
regard
of
the
peoples
guilt
,
partly
by
reason
of
any
unwitting
approching
to
the
sanctuary
,
when
they
were
not
legally
clean
;
and
partly
by
reason
of
all
other
their
sinnes
:
whereby
appears
the
horrour
of
sinne
:
for
though
the
people
never
went
into
the
holy
place
,
much
lesse
into
the
most
holy
,
yet
were
the
altar
,
ark
,
and
Sanctuary
defiled
in
the
sight
of
God
by
their
sins
,
and
could
not
be
cleansed
without
bloud
.
So
our
sinnes
do
defile
Gods
Church
and
most
holy
ordinances
,
and
do
,
ascend
into
heaven
it self
,
whereinto
we
can
have
no
entrance
but
by
bloud
.
See
Heb.
9.
7
,
11
,
12.
Vers.
17.
And
there
shall
be
no
man
in
the
tabernacle
of
the
congregation
,
&c.
]
That
is
,
neither
of
the
priests
nor
people
;
neither
in
the
holy
place
nor
in
the
court
of
the
tabernacle
:
for
else
why
is
it
said
,
no
man
,
since
the
people
at
no
time
used
to
come
into
the
holy
place
.
The
reasons
of
this
were
two
:
1.
As
by
way
of
chastisement
▪
and
for
their
humiliation
,
they
were
all
excluded
from
the
places
and
holy
things
till
they
were
purged
from
the
uncleannesse
which
they
had
contracted
by
their
sinnes
;
2.
Hereby
was
signified
that
our
high
priest
Christ
should
without
help
of
any
other
perfect
the
work
of
our
reconciliation
with
God
.
Vers.
18.
And
he
shall
go
out
unto
the
altar
that
is
before
the
Lord.
]
That
is
,
the
altar
of
incense
.
See
Exod.
30.
10.
Vers.
21.
And
Aaron
shall
lay
both
his
hands
upon
the
head
of
the
live
goat
.
]
This
is
the
onely
unbloudy
sacrifice
which
was
appointed
in
the
Law
;
yet
was
it
not
,
if
it
be
well
considered
,
wholly
without
bloud
:
For
this
and
the
goat
which
was
killed
was
indeed
but
one
sacrifice
,
the
one
representing
Christ
dying
for
our
sinnes
,
the
other
Christ
rising
again
for
our
justification
,
Rom.
4.
25.
the
one
the
price
paid
for
our
redemption
,
the
other
the
effect
thereof
,
that
God
laying
our
sinnes
upon
Christ
had
removed
our
sinnes
farre
away
from
us
.
See
Psal.
103.
12.
As
farre
as
the
East
is
from
the
West
,
so
farre
hath
he
removed
our
transgressions
from
us
.
Vers.
21.
And
shall
send
him
away
by
the
hand
of
a
fit
man
into
the
wildernesse
.
]
That
is
,
a
man
who
for
ability
of
body
,
knowledge
of
the
way
,
and
sufficiency
for
this
service
was
chosen
and
in
readinesse
as
appointed
hereunto
.
Vers.
22.
And
the
goat
shall
bear
upon
him
their
uniquities
unto
a
land
not
inhabited
.
]
That
so
the
place
might
signifie
,
that
by
Christ
sinne
is
removed
farre
away
even
from
all
mankind
that
will
believe
in
him
.
Besides
,
it
might
signifie
that
Christ
was
not
onely
put
to
death
for
our
sakes
,
but
also
forsaken
in
a
manner
of
God
,
cast
off
and
left
in
a
forlorn
and
comfortlesse
condition
.
Vers.
24.
And
he
shall
wash
his
flesh
with
water
in
the
holy
place
.
]
To
wit
,
because
he
had
touched
the
goat
upon
which
the
sinnes
of
the
people
were
laid
.
The
Hebrews
say
that
this
washing
was
not
(
as
at
other
times
)
in
the
laver
of
brasse
,
but
in
some
vessell
which
stood
in
the
Sanctuary
,
which
seems
probable
,
because
after
this
done
he
is
said
to
come
forth
that
he
might
offer
the
burnt-offerings
in
the
court
.
And
put
on
his
garments
,
&c.
]
The
garments
which
he
was
now
to
put
on
were
his
ordinary
high
priests
garments
.
See
the
note
above
upon
ver.
4.
And
the
burnt-offerings
here
appointed
to
be
offered
by
him
were
the
rammes
mentioned
ver.
3.
and
ver.
5.
Vers.
26.
And
he
that
let
go
the
goat
,
&c.
shall
wash
his
clothes
,
and
bathe
his
flesh
in
water
,
and
afterward
come
into
the
camp
.
]
Being
unclean
till
the
evening
is
not
here
mentioned
,
as
I
conceive
,
because
it
was
usually
evening
ere
they
returned
from
these
services
;
or
else
in
these
cases
they
might
presently
come
into
the
camp
to
bring
back
word
that
▪
they
had
done
what
was
injoyned
.
Vers.
29.
In
the
seventh
moneth
,
on
the
tenth
day
of
the
moneth
,
ye
shall
afflict
your
souls
,
&c.
]
To
wit
,
by
fasting
and
abstinence
from
all
fleshly
delights
,
as
also
by
the
duties
of
inward
humiliation
and
contrition
,
and
therefore
was
this
day
called
their
fast
,
Sailing
was
now
dangerous
because
the
fast
was
now
already
past
,
Act.
27.
9.
And
this
we
must
know
was
the
very
same
day
wherein
all
those
things
before
mentioned
in
this
chapter
were
done
by
the
high
priest
for
the
expiation
of
the
sinnes
of
the
people
,
and
was
therefore
called
the
day
of
atonement
,
Levit.
23.
27.
Indeed
the
solemnity
of
the
day
began
the
evening
foregoing
the
tenth
day
,
and
therefore
it
is
said
Levit.
23.
32.
Ye
shall
afflict
your
souls
on
the
ninth
day
of
the
moneth
at
even
:
but
the
tenth
day
it
was
that
was
allotted
for
this
service
.
On
this
day
the
Jubile
was
also
proclaimed
,
of
which
see
chap.
20.
8
,
9.
As
likewise
for
the
extraordinary
sacrifices
of
this
day
,
see
Numb
.
29.
7
,
11.
CHAP.
XVII
.
Vers.
3.
WHat
man
soever
there
be
of
the
house
of
Israel
that
kill●th
ano●
,
&c.
]
Namely
with
an
intent
of
offering
it
as
a
sacrifice
to
the
Lord
:
It
is
not
meant
of
oxen
,
lambes
,
or
goats
killed
for
their
own
private
uses
,
but
onely
of
killing
these
beasts
for
an
offering
to
the
Lord
,
as
is
expressed
in
the
following
words
,
ver.
4.
And
bringeth
it
not
unto
the
doore
of
the
tabernacle
,
&c.
For
herein
lay
the
sinne
,
that
they
should
dare
to
kill
a
sacrifice
,
and
not
bring
it
to
the
priest
to
be
killed
by
him
at
the
doore
of
the
tabernacle
;
by
forbidding
whereof
Israel
was
taught
,
1.
to
serve
God
in
Christ
onely
,
who
is
the
true
tabernacle
,
Heb.
9.
11.
in
whom
God
dwelleth
among
men
,
and
through
whom
all
our
services
are
made
acceptable
to
God
:
John
14.
6.
I
am
the
way
the
truth
and
the
life
;
no
man
cometh
unto
the
Father
but
by
me
;
and
2.
that
no
service
is
acceptable
to
him
but
what
is
performed
in
his
Church
and
amongst
his
people
.
Vers.
4.
Bloud
shall
be
imputed
to
that
man
,
&c.
]
That
is
,
his
sacrifice
shall
be
no
more
accepted
of
God
then
if
he
slew
a
man
(
according
to
that
of
the
Prophet
,
Isai
.
66.
3.
He
that
killeth
an
ox
is
as
if
he
slew
a
man
)
or
rather
,
he
shall
be
reputed
and
proceeded
against
as
a
murtherer
,
he
shall
be
esteemed
as
one
that
hath
shed
bloud
,
&
so
shall
be
cut
off
from
among
his
people
.
And
this
happely
was
the
rather
ordained
,
because
the
bloud
of
their
sacrifices
was
,
as
I
may
say
,
the
ransom
of
their
persons
that
had
sinned
,
and
so
shedding
of
such
bloud
otherwise
then
God
had
appointed
should
be
accounted
as
if
they
had
shed
the
bloud
of
a
man
;
so
strictly
were
they
tied
in
those
times
to
one
place
for
the
killing
and
offering
of
all
their
sacrifices
.
Indeed
we
reade
of
many
of
the
Worthies
of
God
that
did
after
this
offer
up
sacrifices
in
other
places
,
as
Samuel
in
Mispeh
,
1.
Sam.
7.
9.
and
in
Gilgal
,
1.
Sam.
11.
15.
and
in
Bethlem
,
1.
Sam.
11.
2.
And
David
in
the
floore
of
Ornan
,
2.
Sam.
24.
18.
and
Elias
in
mount
Carmel
,
1.
King
.
18.
22.
but
that
was
by
extraordinary
dispensation
from
God
;
ordinarily
they
were
tied
to
bring
their
sacrifices
to
the
tabernacle
,
whereas
now
again
under
the
Gospel
we
have
liberty
every
where
to
offer
up
spirituall
sacrifices
to
God
.
John
,
4.
21
,
24.
The
houre
cometh
when
ye
shall
neither
in
this
mountain
nor
yet
in
Jerusalem
worship
the
Father
.
God
is
a
spirit
,
and
they
that
worship
him
must
worship
him
in
spirit
and
truth
.
So
also
Mal.
1.
11.
From
the
rising
of
the
sunne
,
even
unto
the
going
down
of
the
same
,
my
name
shall
be
great
among
the
Gentiles
,
and
in
every
place
incense
shall
be
offered
unto
my
name
,
and
a
pure
offering
,
&c.
Vers.
5.
To
the
end
the
children
of
Israel
may
bring
their
sacrifices
which
they
offer
in
the
open
field
,
&c.
]
That
is
,
which
they
have
been
accustomed
to
offer
any
where
in
the
open
fields
.
This
is
added
to
shew
why
the
Lord
had
appointed
the
man
to
be
so
severely
punished
that
should
kill
or
offer
any
sacrifice
any
where
but
in
the
tabernacle
,
namely
that
by
the
severitie
of
this
law
they
might
the
better
be
restrained
from
the
liberty
of
offering
sacrifices
in
all
places
,
whereto
they
had
heretofore
been
accustomed
,
and
that
without
sinne
,
and
might
be
strictly
tied
to
bring
all
their
sacrifices
,
where
ever
they
dwelt
,
to
the
doore
of
the
tabernacle
unto
the
priest
;
yea
even
their
peace-offerings
,
which
are
particularly
mentioned
in
the
last
clause
of
this
verse
:
1.
because
these
were
most
usuall
,
and
were
a
kind
of
feast
to
the
offerer
,
whence
there
was
most
danger
lest
they
should
take
liberty
to
kill
and
make
feasts
of
these
sacrifices
in
their
private
dwellings
;
and
2.
because
naming
of
the
lesse
doth
the
more
strongly
imply
the
greater
:
if
they
might
not
offer
peace-offerings
(
which
are
onely
said
to
be
holy
)
where
ever
they
pleas●●
,
much
lesse
burnt-offerings
which
are
every
where
said
to
be
most
holy
,
and
therefore
are
set
in
the
first
place
,
Josh.
22.
26
,
27.
Therefore
we
said
,
Let
us
now
prepare
to
build
us
an
altar
,
not
for
burnt-offering
,
nor
for
sacrifice
,
but
that
it
may
be
a
witnesse
between
us
and
you
,
&c.
Vers.
6.
And
the
priest
shall
sprinkle
the
bloud
,
&c.
]
This
which
follows
is
added
also
to
imply
why
the
Lord
tied
them
so
strictly
to
one
place
for
their
offering
up
of
sacrifices
,
namely
,
that
by
this
means
they
might
be
kept
in
that
one
uniform
way
of
Gods
worship
which
he
had
appointed
,
and
not
bring
in
every
one
their
own
superstitious
devices
,
which
is
the
next
step
to
idolatry
:
for
that
is
the
meaning
of
these
words
,
that
by
being
bound
to
one
place
the
priest
would
now
order
all
things
according
to
Gods
direction
;
and
so
they
should
be
a
sweet
●avour
acceptable
to
the
Lord
,
whereas
otherwise
being
adulterated
with
mens
inventions
they
would
be
an
abomination
unto
him
.
Vers.
7.
And
they
shall
no
more
offer
their
sacrifices
unto
devils
.
]
That
is
,
by
the
means
above
named
this
evil
shall
be
prevented
,
They
shall
no
more
offer
to
devils
.
The
Hebrew
word
signifies
rough
and
rugged
as
hairy
goats
,
because
in
such
shapes
the
devils
sometimes
appeared
like
Satyrs
,
Esay
34.
14.
And
indeed
to
devils
did
all
those
Jews
and
Gentiles
sacrifice
that
sacrificed
not
by
faith
in
Christ
,
and
in
such
sort
and
place
as
God
approved
of
,
Deut.
32
▪
17.
They
sacrificed
to
devils
not
to
God
,
to
gods
whom
they
knew
not
,
new
gods
,
&c.
1.
Cor.
10.
20.
But
I
say
that
the
things
which
the
Gentiles
sacrifice
,
they
sacrifice
to
devils
,
not
to
God
,
&c.
Now
so
the
Israelites
had
done
both
in
Egypt
,
Ezek.
23.
8.
Neither
left
she
her
whoredomes
brought
from
Egypt
,
&c.
and
also
now
lately
in
the
wildernesse
,
Exod.
32.
when
they
sacrificed
to
that
idol
the
golden
calf
,
and
in
other
their
secret
idolatries
,
Act.
7.
41.
And
they
made
a
calf
in
those
day●s
and
offered
sacrifice
unto
the
idol
,
and
rejoyced
in
the
work
of
their
own
hands
:
Then
God
turned
and
gave
them
up
to
worship
the
host
of
heaven
,
as
it
is
written
in
the
book
of
the
Prophets
;
O
ye
house
of
Israel
,
have
ye
offered
to
me
slain
beasts
and
sacrifices
by
the
space
of
fourty
years
in
the
wildernesse
?
and
therefore
are
they
said
to
sacrifice
to
devils
,
as
Jeroboams
idols
are
also
called
devils
,
2.
〈◊〉
11.
15.
And
he
appointed
him
priests
for
the
high
places
,
and
for
the
devils
,
&c.
and
Antichrists
likewise
,
Revel.
9.
20.
And
the
rest
of
the
men
which
were
not
killed
by
those
plagues
,
yet
repented
not
of
the
works
of
their
hands
,
that
they
should
not
worship
devils
,
&c.
Vers.
8.
And
thou
shalt
say
unto
them
,
Whatsoever
man
there
be
of
the
house
of
Israel
or
of
the
strangers
,
&c.
]
Here
the
former
law
is
extended
to
stranger●s
also
,
namely
,
such
as
were
turned
to
the
religion
and
church
of
the
Israelites
;
and
withall
this
also
is
expressed
,
that
as
the
sacrifice
might
not
be
killed
,
ver.
3.
so
neither
might
it
be
offered
without
the
Sanctuary
though
it
were
killed
therein
.
Vers.
10.
I
will
set
my
face
againct
that
soul
that
eateth
bloud
,
and
will
cut
him
off
from
among
his
people
,
]
To
wit
,
though
by
partiality
or
other
means
he
escape
the
hand
of
the
magistrate
.
See
the
notes
upon
Gen.
9.
4.
Vers.
11.
For
the
life
of
the
flesh
is
in
the
bloud
,
and
I
have
given
it
to
you
upon
the
altar
,
&c.
]
That
is
,
I
have
set
it
apart
for
a
better
imployment
then
for
food
,
and
therefore
in
reference
to
that
spirituall
imployment
it
must
not
be
eaten
at
all
.
Vers.
13.
Whatsoever
man
there
be
of
the
children
of
Israel
,
or
of
the
stranger
that
sojourneth
among
you
which
hunteth
&
catcheth
,
&c.
It
is
particularly
pressed
in
this
place
,
that
even
when
by
hunting
or
otherwise
they
did
catch
any
beast
or
fowl
that
might
be
eaten
,
that
is
,
that
might
lawfully
be
eaten
,
though
at
such
times
men
used
to
be
in
great
haste
and
to
take
great
liberty
to
themselves
,
they
must
let
out
the
bloud
thereof
,
and
cover
it
with
dust
,
before
they
eat
the
flesh
thereof
,
and
much
more
when
at
more
leisure
they
killed
any
beast
at
home
for
their
own
particular
use
.
Now
this
covering
of
the
bloud
with
dust
was
injoyned
,
not
onely
to
make
sure
that
it
might
not
be
eaten
,
but
also
happely
,
first
,
to
shew
a
reverent
regard
of
the
life
of
the
beast
,
by
burying
the
bloud
,
which
was
the
seat
of
the
life
,
with
a
kind
of
●onour
(
for
bu●iall
is
honourable
,
Eccles.
6.
3.
An
untimely
birth
is
better
then
he
that
lives
many
years
,
and
wen
he
dyeth
hath
no
buriall
)
and
secondly
,
to
imply
the
lawfulnesse
of
killing
the
creatures
in
this
manner
for
the
covering
of
t●eir
bloud
might
signifie
that
it
should
not
be
imputed
unto
them
,
as
appears
by
those
places
where
the
not
covering
of
the
bloud
implyes
the
contrary
,
as
Job
16.
18.
O
earth
cover
thou
not
my
bloud
!
and
Ezek.
24.
7.
8.
For
her
bloud
is
in
the
midst
of
her
,
she
set
it
upon
the
top
of
a
rock
,
she
pour●d
it
not
upon
the
gr●und
to
cover
it
with
dust
,
that
it
might
cause
fury
to
come
up
to
take
vengeance
,
&c.
Vers.
15.
And
every
soul
that
eateth
that
which
dyed
of
it self
,
&c.
]
This
must
be
understood
of
him
that
did
eat
any
such
thing
ignorantly
,
in
which
case
he
was
also
to
bring
those
sacrifices
appointed
Levit.
5.
For
he
that
willingly
offended
herein
was
liable
to
a
greater
punishment
,
&c.
And
the
strangers
here
mentioned
are
such
as
were
converted
to
the
faith
,
and
joyned
to
the
Church
of
Israel
,
for
other
strangers
in
Israel
might
eat
these
things
.
See
that
place
Deut.
14.
21.
Ye
shall
not
eat
of
any
thing
that
dyeth
of
it self
;
thou
shalt
give
it
unto
the
stranger
,
&c.
CHAP.
XVIII
.
Vers.
3.
AFter
the
doings
of
the
land
of
Egypt
,
wherein
ye
dwelt
,
ye
shall
not
do
,
&c.
]
That
is
,
you
must
not
think
their
doings
a
warrant
for
you
whom
I
have
chosen
as
a
peculiar
people
to
my self
:
the
rule
is
generall
,
but
the
intent
is
thence
to
inferre
the
necessity
of
their
obeying
these
particular
laws
concerning
unlawfull
marriages
that
do
immediately
follow
.
And
withall
a
reason
is
implyed
of
the
giving
these
laws
,
to
wit
,
le●t
the
Isralites
should
be
corrupted
by
that
they
had
seen
in
Egypt
,
and
should
see
in
Canaan
.
Vers.
5.
Ye
shall
therefore
keep
my
statutes
and
my
judgements
,
which
if
a
man
do
he
shall
live
in
them
.
]
This
is
in
it self
the
voice
of
the
law
,
and
propounded
to
them
a
way
of
righteousnesse
and
life
,
which
man
by
reason
of
his
frailty
and
co●ruption
was
never
able
to
attain
,
as
S.
Paul
saith
alluding
to
this
place
,
Rom.
10.
5.
Moses
describeth
the
righteousnesse
which
is
of
the
law
,
that
the
man
that
doth
th●se
things
shall
live
by
them
.
But
therefore
we
must
know
that
God
did
not
propound
this
to
the
Israelites
,
as
intending
that
they
should
thereby
be
justified
and
saved
or
not
at
all
,
but
much
as
Christ
propounded
it
to
that
rich
man
,
Matth.
19.
17.
If
thou
wilt
enter
into
life
keep
the
commandments
:
namely
,
first
,
to
discover
unto
them
how
weak
and
unable
they
were
to
obtain
life
in
this
way
,
and
so
to
beat
them
off
from
all
confidence
in
their
own
works
;
secondly
,
to
make
them
know
that
this
obedience
which
God
required
of
them
was
a
due
debt
,
and
must
be
paid
either
by
them
or
by
their
surety
;
thirdly
,
to
bring
them
hereupon
to
look
out
after
a
Mediatour
,
and
so
the
law
was
a
schoolmaster
to
bring
them
unto
Christ
that
they
might
be
justified
by
faith
;
and
fourthly
,
as
including
a
promise
of
life
even
to
the
evangelicall
desire
and
endeavour
of
believers
to
keep
all
the
laws
and
commandments
of
God
.
Vers.
6.
None
of
you
shall
approch
to
any
that
is
near
of
kin
to
him
to
uncover
their
nakednesse
.
]
That
is
,
to
lie
with
them
carnally
,
yea
though
it
be
under
pretence
of
marriage
;
yet
withall
whatever
immodest
carriage
is
contrary
to
the
respect
we
ought
to
bear
to
such
as
are
thus
nearly
allied
to
us
is
also
by
consequence
forbidden
too
.
But
by
near
kin
is
onely
meant
such
near
kindred
as
are
afterwards
particularly
expressed
:
for
else
how
should
we
know
how
farre
this
prohibition
were
to
reach
?
Vers.
7.
The
nakednesse
of
thy
father
or
the
nakednesse
of
thy
mother
thou
shalt
not
uncover
.
]
Some
by
discovering
the
nakednesse
of
the
father
here
understand
that
the
daughter
should
not
lie
with
the
father
:
but
I
find
the
act
of
uncovering
still
ascribed
to
the
male
;
and
indeed
it
were
a
very
improper
speech
to
use
the
phrase
concerning
the
woman
.
The
words
therefore
are
rather
to
be
understood
thus
:
In
the
beginning
of
this
verse
the
law
is
given
that
man
should
not
lie
neither
with
his
fathers
wife
(
for
that
is
meant
here
by
the
fathers
nakednesse
)
nor
with
his
own
mother
;
in
the
next
clause
of
this
verse
the
reason
of
the
last
is
given
,
because
it
was
a
thi●g
odious
in
nature
to
uncover
the
nakednesse
of
a
mans
own
mother
,
she
is
thy
mother
,
&c.
In
the
next
verse
the
first
is
confirmed
,
he
must
not
lie
with
his
fathers
wife
,
because
it
is
his
fathers
nakednesse
,
which
doth
evidently
explain
this
.
The
husband
and
the
wife
are
both
one
flesh
,
and
therefore
whoever
uncovereth
the
nakednesse
of
his
fathers
wife
doth
all
one
as
if
he
did
uncover
his
fathers
nakednesse
.
Vers.
9.
The
nakednesse
of
thy
sister
,
the
daughter
of
thy
father
,
&c.
]
That
is
,
thou
shalt
not
marry
not
lie
with
thy
sister
,
whether
she
be
the
daughter
of
thy
father
and
mother
both
,
or
the
daughter
of
thy
mother
onely
(
for
here
the
Lord
speaks
onely
of
sisters
by
the
same
venter
,
of
sisters
by
a
mother
in
law
he
speak●
vers.
11.
)
Whether
she
be
born
at
home
or
abroad
,
that
is
,
whether
the
sister
be
lawfully
born
at
home
in
marriage
,
or
unlawfully
abroad
by
fornication
:
for
his
fathers
and
mothers
bastard
that
is
begotten
out
of
marriage
is
his
sister
,
and
therefore
he
might
not
uncover
her
nakednesse
.
Vers.
10.
The
nakednesse
of
thy
sonnes
daughter
,
&c.
]
And
so
other
of
further
descent
:
how
much
more
then
his
next
daughter
,
though
she
be
not
named
?
Vers.
11.
The
nakednesse
of
thy
fathers
wives
daughter
,
&c.
]
That
is
,
the
daughter
of
thy
father
,
not
the
daughter
of
thy
mother
.
See
above
vers.
9.
Vers.
16.
Thou
shalt
not
uncover
the
nakednesse
of
thy
brothers
wife
.
]
To
wit
,
except
in
that
speciall
case
,
when
a
man
deceasing
without
children
his
nex●
broth●r
by
an
expresse
exception
of
the
law
,
Deut.
25.
was
to
marry
the
wife
of
the
deceased
,
and
to
raise
up
●ee●
unto
his
brother
,
as
Onan
the
so●ne
of
Judah
did
,
Gen.
38.
8.
Vers.
18.
Neither
shalt
thou
take
a
wife
to
her
sister
to
vex
her
,
&c.
]
This
is
all
one
with
one
wife
to
another
,
as
it
is
translated
in
the
margin
of
our
Bibles
,
as
Ezek.
1.
9.
the
wings
of
the
beast
are
said
to
touch
a
woman
to
her
sister
(
as
it
is
directly
in
the
Hebrew
words
)
that
is
,
one
another
.
Though
the
ordinary
exposition
be
that
this
is
meant
of
sisters
,
that
man
having
married
any
woman
must
not
afterward
marry
her
sister
to
vex
her
,
&c.
yet
these
reasons
so
farre
sway
me
,
that
I
cannot
but
understand
it
of
any
two
women
:
First
,
because
incest
with
sisters
is
above
forbidden
,
vers.
9.
11.
Secondly
,
because
polygamie
is
no
where
else
forbidden
if
not
here
,
unlesse
to
the
King
,
Deut.
17.
16.
Thirdly
,
because
the
following
words
cannot
,
unlesse
extremely
forced
,
be
brought
to
agree
with
that
exposition
of
sisters
;
for
would
not
the
marriage
of
her
husband
with
another
woman
vex
her
as
much
as
with
her
sister
?
happely
more
.
And
why
is
it
added
in
her
life
?
as
if
it
were
lawfull
for
a
man
to
marry
his
wives
sister
after
his
wives
decease
:
those
things
winne
me
to
think
that
it
is
meant
of
any
two
women
.
Vers.
19.
Also
thou
shalt
not
approch
unto
a
woman
to
uncover
her
nakednesse
as
long
as
she
is
put
apart
,
&c.
]
To
wit
,
though
she
be
thy
lawfull
wife
.
Vers.
21.
And
thou
shalt
not
let
any
of
thy
seed
passe
through
the
fire
to
Molech
.
]
Molech
was
an
idol
worshipped
by
the
Ammonites
and
other
heathen
,
called
also
Moloch
,
Amos
5.
26.
But
ye
have
born
the
tabernacle
of
your
Moloch
:
and
is
thought
of
some
to
be
the
starre
Saturn
,
the
highest
;
or
the
Sunne
,
the
chief
of
the
Planets
,
thence
called
the
starre
of
your
God
,
Amos
5.
26.
And
it
is
derived
of
Melech
,
which
signifies
a
Prince
or
King
.
It
is
thought
by
many
to
b●
the
same
idol
that
is
ordinarily
in
Scripture
called
Baal
,
which
they
gather
by
comparing
together
2.
Kings
23.
10.
And
he
defiled
Topheth
which
is
in
the
valley
of
the
children
of
Hinnom
,
that
no
man
might
make
his
sonne
or
his
daughter
to
passe
through
the
fire
to
Molech
.
Jer.
19.
5.
They
built
also
the
high
places
of
Baal
,
to
burn
their
sonnes
with
fire
for
burnt-offerings
unto
Baal
,
&c.
chap.
7.
31.
And
they
have
built
the
high
places
of
Tophet
,
which
is
in
the
valley
of
the
sonne
of
Hinnom
,
to
burn
their
sonnes
&
their
daughters
in
the
fire
,
&c.
&
chap.
32.
35.
Now
to
this
idol
they
caused
their
children
to
passe
through
the
fire
two
wayes
:
for
some
burned
them
to
death
,
or
at
least
killed
them
,
and
then
burnt
them
on
their
altars
:
for
so
it
is
said
of
Ahaz
,
2.
Chron.
28.
3.
He
burnt
incense
in
the
valley
of
Hinnom
,
and
burnt
his
children
in
the
fire
.
&c.
and
of
the
Israelites
in
generall
,
Psal.
106.
37
,
38.
They
sacrificed
their
sonnes
and
their
daughters
unto
devils
,
and
shed
innocent
bloud
.
But
some
onely
made
them
to
go
through
between
two
fires
,
as
a
signe
of
their
consecration
.
This
sinne
is
here
forbidden
amongst
whoredomes
and
incests
,
because
as
all
idolatry
is
spirituall
fornication
,
so
this
especially
,
because
their
seed
was
here
given
away
unlawfully
,
which
i●
therefore
called
a
going
a
whoring
after
Molech
,
Levit.
20.
3
,
5.
But
though
this
idol
be
here
named
,
yet
under
this
the
like
wicked
service
to
any
idol
is
forbidden
.
N●ith●r
shalt
th●u
profane
the
name
of
thy
God
.
]
This
is
added
as
a
reason
why
in
the
foregoing
law
they
were
forbidden
to
let
their
seed
passe
thorow
the
fire
to
Molech
,
to
wit
,
because
it
would
be
a
vild
profanation
of
Gods
holy
name
,
and
that
first
,
in
regard
it
would
be
an
horrible
vilifying
of
the
Lord
God
to
forsake
him
,
and
yield
such
●onour
to
such
a
base
idol-god
;
and
secondly
,
because
horrible
wickednesse
in
a
people
called
by
his
name
,
that
is
,
called
the
people
and
servants
of
God
,
would
be
a
dishonour
to
God
,
and
would
cause
the
name
of
God
to
be
blasphemed
even
among
the
Gentiles
.
Vers.
24.
For
in
all
these
the
Nations
are
defiled
which
I
cast
out
before
you
.
]
That
is
,
with
all
these
incestuous
mixtures
the
Canaanites
defiled
themselves
,
and
so
provoked
me
to
cast
them
out
of
the
land
;
and
therefore
take
you
heed
that
you
do
not
provoke
me
by
the
same
sinnes
.
Now
hereby
it
is
manifest
that
all
the
severall
sorts
of
incest
before
mentioned
are
sinnes
against
the
law
and
light
of
nature
▪
because
the
Lord
abhorred
the
heathen
that
had
no
other
law
,
and
punished
them
so
severely
for
these
very
sinnes
.
Vers.
26.
Ye
shall
therefore
keep
my
statutes
and
my
judgements
.
]
The
mention
of
Gods
statutes
here
doth
intimate
what
a
shame
it
would
be
for
them
that
had
the
light
of
the
word
,
to
walk
in
these
evil
courses
,
whereinto
the
heathen
fell
because
they
lived
in
darknesse
.
CHAP.
XIX
.
Vers.
3.
YE
shall
fear
every
man
his
mother
and
his
father
.
]
Because
the
mother
is
usually
most
despised
,
the
Lord
injoyns
the
fear
of
the
mother
in
the
first
place
.
And
keep
my
Sabbaths
.
]
Because
the
commandment
for
sanctifying
Gods
Sabbaths
is
directed
to
the
fathers
and
mothers
of
the
family
,
who
are
to
take
care
that
children
and
servants
profane
not
Gods
holy
day
,
therefore
the
charge
for
fearing
mother
and
father
is
here
prefixt
bfore
this
of
sanctifying
the
Sabbath
:
The
meaning
is
,
that
children
and
servants
must
have
such
an
awfull
fear
of
their
superiours
as
willingly
to
be
guided
by
them
according
to
Gods
word
in
the
matter
of
sanctifying
Gods
Sabbaths
,
and
not
to
resist
them
in
it
.
Vers.
6.
It
shall
be
eaten
the
same
day
ye
offer
it
,
and
on
the
morrow
.
]
That
is
,
if
it
were
a
peace-offering
for
a
vow
or
a
freewill-offering
;
otherwise
if
it
were
for
a
thanksgiving
,
it
was
to
be
eaten
the
same
day
,
Levit.
7.
15.
And
the
flesh
of
the
sacrifice
of
his
peace-offering●
for
thanksgiving
shall
be
eaten
the
same
day
that
it
is
offered
,
he
shall
not
leave
any
of
it
untill
the
morning
.
And
so
that
which
was
left
of
the
one
was
to
be
burnt
the
second
day
,
and
that
which
was
left
of
the
other
upon
the
third
;
which
must
needs
make
them
more
willing
to
call
the
poore
to
eat
with
them
of
their
peace-offerings
,
because
the
remainders
might
not
be
reserved
for
themselves
but
were
to
be
burnt
.
Vers.
11.
Ye
shall
not
steal
,
neither
deal
falsely
,
neither
lie
one
to
another
.
]
Though
all
lying
be
here
forbidden
,
yet
principally
all
lying
whereby
men
are
defrauded
of
their
right
,
either
in
buying
or
selling
,
or
otherwise
.
Vers.
12.
And
ye
shall
not
swear
by
my
name
falsely
.
]
Next
after
the
Law
against
all
false
dealing
in
defrauding
this
is
here
inserted
,
because
by
perj●ry
men
use
to
help
forward
their
false
dealing
.
Nether
shalt
thou
profane
the
name
of
thy
God
.
]
To
wit
,
nether
by
perjury
nor
vain
swearing
.
Vers.
14.
Thou
shalt
not
●urse
the
deaf
,
&c.
]
Under
these
particulars
of
cursing
the
deaf
,
and
laying
a
stumbling-block
before
the
blind
,
there
is
also
forbidden
all
other
injuries
done
to
men
in
confidence
that
the
parties
injured
shall
not
be
able
to
know
who
wronged
them
,
and
so
not
have
power
to
defend
or
right
themselves
;
yea
even
the
putting
of
stumbling-blocks
before
the
consciences
of
men
,
and
that
because
the
Lord
will
plead
the
cause
of
those
that
are
thus
wronged
,
which
is
implyed
in
the
last
words
,
but
shalt
fear
the
Lord
thy
God
:
as
if
he
had
said
,
Let
the
fear
of
God
in
these
cases
restrain
thee
,
though
the
deaf
and
blind
need
not
be
feared
.
Vers.
16.
Neither
shalt
thou
stand
against
the
bloud
of
thy
neighbour
.
]
Though
the
doing
of
any
thing
against
the
life
of
our
neighbour
is
here
forbidden
,
yet
the
evil
principally
here
forbidden
is
the
standing
up
in
courts
of
Justice
to
take
away
a
mans
life
,
either
as
a
false
accuser
,
or
a
false
witnesse
:
and
the
rather
is
this
subjoyned
to
the
foregoing
Law
,
Thou
shalt
not
go
up
and
down
as
a
tale-b●arer
among
thy
people
,
because
tale-bearing
doth
usually
tend
,
as
in
Doegs
example
we
may
see
,
to
derprive
men
of
their
lives
,
according
to
that
of
the
Prophet
,
Ezek.
22.
9.
In
thee
are
men
that
carry
tales
to
shed
bloud
.
Vers.
17.
Thou
shalt
not
hate
thy
brother
in
thy
heart
;
thou
shalt
in
any
wise
rebuke
,
&c.
]
That
is
,
when
any
man
hath
wronged
you
in
any
thing
,
you
shall
not
go
away
and
closely
nourish
hatred
in
your
hearts
against
them
,
or
secretly
carry
tales
of
them
to
others
,
and
in
the
mean
season
never
open
your
mouths
to
them
that
did
the
wrong
;
but
quite
contrary
,
you
shall
in
a
brotherly
manner
rebuke
them
for
the
evil
they
have
done
,
that
so
you
may
reclaim
them
from
those
evil
wayes
.
This
I
conceive
is
the
drift
of
this
precept
:
yet
withall
it
may
imply
that
he
that
doth
not
rebuke
his
brother
when
he
sees
him
do
amisse
,
doth
indeed
hate
him
and
not
love
him
,
and
that
because
he
suffers
him
to
runne
on
in
his
sinne
,
and
seeks
not
his
amendment
.
Vers.
18.
But
thou
shalt
love
thy
brother
as
thy self
.
]
This
clause
,
as
thy self
,
doth
not
denote
an
exact
and
perfect
equality
of
love
,
but
a
certain
proportion
of
likenesse
:
it
doth
not
bind
men
to
love
their
neighbour
with
the
same
degree
of
love
,
but
1.
that
they
should
no
more
desire
or
seek
the
hurt
of
their
neighbour
then
of
themselves
;
2.
that
they
should
endeavour
to
do
all
good
to
their
neighbour
as
to
themselves
;
and
3.
that
they
should
love
their
neighbour
in
the
same
manner
,
heartily
,
sincerely
,
constantly
as
they
love
themselves
.
This
expression
therefore
is
not
unlike
that
,
Joh.
17.
21.
where
our
Saviour
prayed
that
all
true
believers
might
be
one
with
him
and
his
father
,
as
thou
father
art
in
me
,
and
I
in
thee
,
which
doth
not
impart
the
same
union
,
but
onely
a
likenesse
of
union
.
Vers.
19.
Ye
shall
keep
my
statutes
.
]
This
is
repeated
and
prefixed
here
,
to
shew
that
the
ordinances
following
must
not
be
neglected
though
seeming
slight
,
because
even
these
also
were
Gods
statutes
.
Thou
shalt
not
let
thy
cattle
gender
with
a
diverse
kind
.
]
Of
this
Law
there
may
be
two
reasons
:
one
naturall
,
to
teach
his
people
not
in
vanity
or
curiosity
of
mind
to
alter
the
shape
or
nature
of
the
creatures
,
or
seem
to
make
more
then
God
created
;
another
mysticall
,
to
teach
them
how
God
did
hate
both
mixture
of
persons
,
I
mean
the
children
of
God
with
infidels
,
as
also
all
mixtures
of
religions
,
and
of
mans
devices
with
Gods
ordinances
,
and
whatsoever
hypocrisie
or
corruption
of
manners
is
contrary
to
that
sincerity
and
simplicity
which
God
requires
in
his
children
;
and
this
also
was
intended
in
the
following
prohibitions
,
against
sowing
their
fields
with
mingled
seed
.
Vers.
20.
Whosoever
lieth
carnally
with
a
woman
that
is
a
bondmaid
bet
rothed
,
&c.
she
shall
be
scourged
.
]
And
so
consequently
the
man
also
,
as
being
both
equally
guilty
:
And
indeed
,
in
the
Hebrew
,
there
shall
be
a
whipping
,
which
may
have
reference
to
both
:
because
she
was
a
bondwoman
a
lighter
punishment
is
inflicted
;
for
had
she
been
either
born
or
been
made
free
,
both
should
have
been
put
to
death
,
Deut.
22.
23
▪
34.
Thus
still
the
Lord
debaseth
bond-servants
,
to
teach
his
children
to
hate
the
bondage
of
sinne
.
Vers.
21.
And
he
shall
bring
his
trespasse-offering
▪
&c.
]
Both
for
himself
and
the
servant
with
whom
he
committed
uncleannesse
,
if
she
were
an
Israelite
.
But
because
the
man
onely
is
appointed
to
bring
a
trespasse-offering
,
this
seems
to
imply
the
former
Law
was
meant
of
heathen
bondwomen
,
which
might
not
bring
an
offering
.
Vers.
23.
And
when
ye
shall
come
into
the
land
,
and
shall
have
planted
all
manner
of
trees
for
food
,
then
ye
shall
count
,
&c.
]
The
first-fruit
that
grew
upon
young
trees
newly
planted
was
for
the
first
three
years
to
be
accounted
as
uncircumcised
,
and
not
to
be
eaten
,
that
is
,
they
were
to
be
cut
or
plucked
off
betimes
,
and
cast
away
as
an
unclean
thing
▪
even
as
the
fore-skinnes
of
men
in
circumcision
were
cut
off
and
cast
away
as
unclean
.
And
though
herein
they
were
taught
to
benefit
themselves
in
way
of
husbandry
,
because
if
a
young
tree
be
suffered
to
bear
fruit
too
soon
,
neither
will
the
fruit
ever
be
good
,
nor
will
the
tree
indure
so
long
,
this
over-early
fruit
drawing
away
the
nourishment
which
should
make
the
root
and
tree
strong
;
yet
chiefly
I
conceive
it
was
thus
ordained
for
religious
respects
,
as
1.
because
the
first-fr●it
was
to
be
consecrate
to
God
,
to
whom
it
was
fit
the
best
should
be
given
;
and
at
the
best
they
use
not
to
be
till
after
three
or
foure
years
bearing
:
and
2.
to
shew
that
through
the
contagion
of
sinne
all
things
are
rendred
unclean
to
us
,
Tit.
1.
15.
To
them
that
are
defiled
and
unbelieving
is
nothing
pure
,
so
that
we
have
no
right
to
eat
of
them
till
by
Christ
,
the
seed
promised
in
the
circumcision
,
they
be
r●stored
as
pure
to
us
again
,
and
untill
they
be
sanctified
by
the
word
of
God
and
prayer
,
1.
Tim.
4.
5.
Vers.
24.
But
in
the
fourth
year
all
the
fruit
thereof
shall
be
holy
,
&c.
]
That
is
,
they
shall
be
given
the
priests
as
first-fruits
.
See
Numb
.
18.
12
,
13.
Vers.
25.
And
in
the
fifth
year
shall
ye
eat
of
the
fruit
thereof
,
that
it
may
yield
you
the
increase
thereof
.
]
That
is
,
abundantly
.
For
this
last
clause
hath
reference
to
the
whole
foregoing
Law
concerning
the
first
fruit
of
trees
,
to
wit
,
that
if
they
did
pluck
off
and
cast
away
the
fruit
for
three
years
as
uncircumcised
and
unclean
,
and
give
the
fruit
of
the
fourth
year
to
the
Lord
,
and
then
on
the
fifth
year
and
not
till
then
gather
fruit
and
eat
it
themselves
,
the
Lord
would
cause
the
land
to
yield
the
fruit
thereof
in
such
abundance
,
as
in
other
things
,
so
also
in
the
fruit
of
their
trees
,
that
they
should
have
no
cause
to
repent
themselves
that
in
obedience
to
Gods
command
they
had
deprived
themselves
of
the
fruit
of
the
first
foure
years
.
Vers.
27.
Ye
shall
not
round
the
●orners
of
your
heads
,
neither
shalt
thou
marre
the
corners
of
thy
beard
.
]
It
is
not
easie
t●
determine
what
is
meant
by
rounding
the
corners
of
their
heads
and
marring
the
corners
of
their
beards
.
Some
conceive
that
by
rounding
the
corners
of
their
heads
,
was
meant
the
polling
of
their
heads
with
round
curled
locks
,
after
a
nice
and
effeminate
manner
:
and
by
marring
the
corners
of
their
beards
,
the
shaving
away
their
beards
,
as
if
they
affected
to
be
like
women
:
and
so
they
conceive
the
drift
of
this
Law
in
both
particulars
is
to
forbid
all
effeminate
delicacie
and
quaintnesse
in
the
trimming
of
their
heads
,
and
shaving
of
their
beards
,
after
the
manner
and
custome
of
the
heathen
.
Again
others
hold
that
by
rounding
the
corners
of
their
heads
,
and
marring
the
corners
of
their
beards
,
is
meant
the
cutting
off
the
locks
of
their
heads
,
and
the
hair
of
their
beards
,
that
they
might
offer
them
to
Idol-Gods
,
as
most
certain
it
is
the
heathen
used
to
do
.
But
last
of
all
others
determine
that
hereby
is
meant
the
shaving
off
the
hair
of
their
heads
and
beards
when
they
were
in
mourning
and
extreme
heavinesse
:
And
inde●d
this
was
a
custome
amongst
the
heathen
:
whence
is
that
,
Isai
.
15.
2.
Moab
shall
howl
over
Nebo
,
and
over
Medeba
:
on
their
heads
shall
be
baldnesse
,
and
every
beard
cut
off
;
and
that
Jerem.
48.
37.
Every
head
shall
be
bald
,
and
every
beard
clipped
.
And
the
more
probable
this
opinion
seems
,
because
the
heathenish
customes
here
forbidden
are
joyned
together
with
those
in
the
following
verse
of
cutting
their
flesh
,
&c.
when
they
mourned
for
the
dead
,
chap
21.
5.
They
shall
not
make
baldnesse
upon
their
head
,
nether
shall
they
shave
off
the
corners
of
their
beard
,
nor
make
any
cutting
in
their
flesh
.
Vers.
28.
Ye
shall
not
make
any
cuttings
in
your
flesh
for
the
dead
.
]
As
the
heathen
used
to
disfigure
themselves
both
by
cutting
and
shaving
their
hair
,
espe●ially
in
their
mourning
;
so
also
they
used
to
cut
and
lance
themselves
,
Jer.
16
6.
2.
Reg.
18.
28.
and
to
imprint
marks
upon
their
flesh
,
cutting
themselves
and
then
filling
up
the
place
with
ink
or
some
other
colou●
,
that
the
marks
thereof
might
remain
:
all
which
customes
God
here
forbids
his
people
to
take
up
,
both
because
they
were
the
desperate
effects
of
immoderate
mourning
,
as
also
because
they
were
the
customes
of
idolaters
,
le●t
conforming
themselves
to
idolaters
in
these
things
,
they
should
also
grow
to
a
con●ormity
with
them
in
their
idolatrous
worshipping
of
false
Gods
.
Vers.
30.
Ye
shall
keep
my
Sabbaths
and
reverence
my
Sanctuary
.
]
That
is
,
ye
shall
esteem
of
it
as
of
the
house
which
I
have
chosen
to
be
my
dwelling-place
,
that
accordingly
you
may
be
car●full
to
come
thither
with
an
inward
aw
and
fear
of
my
presence
;
and
not
to
approch
to
it
in
your
uncleannesse
,
or
any
other
way
to
pollute
it
.
To
the
commandment
of
sanctifying
Gods
Sabbaths
this
of
reverencing
his
Sanctuary
is
joyned
,
because
the
Sabbaths
were
the
chief
times
whereon
they
re●orted
to
the
Sanctuary
.
Vers.
32.
Thou
shalt
rise
up
before
the
hoary
head
.
]
Under
this
all
honour
d●e
to
them
is
included
.
Vers.
36.
Just
ballances
,
just
weights
,
a
just
epha●
,
&c.
]
Concerning
the
Ephah
,
see
chap.
5.
11.
and
concerning
the
Hin
,
see
Exod.
29.
40.
And
know
we
must
that
under
these
the
most
usuall
measures
all
other
measures
are
comprehended
.
CHAP.
XX.
Vers.
2.
AGain
thou
shalt
say
to
the
children
of
Israel
,
Whosoever
he
be
of
the
children
of
Israel
,
&c.
]
Here
the
punishments
are
appointed
for
the
transgression
of
tho●e
Laws
delivered
●n
the
former
chapter
.
Vers.
3.
And
I
will
set
my
face
against
that
man
,
&c.
]
That
is
,
if
any
ma●
shall
sacrifice
his
children
to
that
idol
Molech
,
and
his
sinne
be
not
known
,
or
cannot
be
sufficiently
proved
against
him
in
a
judiciall
way
,
or
that
you
neglect
to
punish
him
,
and
through
con●ivence
forbear
to
proceed
against
him
according
to
the
former
Law
,
then
will
I
set
my self
against
that
man
to
destroy
him
and
cut
him
off
.
And
the
reason
is
added
,
Because
he
hath
given
of
his
seed
unto
Molech
to
defile
my
Sanctuary
,
and
to
profane
my
holy
name
.
Now
these
that
sacrificed
their
children
to
Molech
are
said
to
defile
Gods
Sanctuary
.
1.
Because
generally
the
Land
was
defiled
,
and
so
the
Sanctuary
being
in
the
midst
of
them
was
polluted
by
this
,
as
by
other
their
●innes
,
from
which
it
was
therefore
purged
upon
the
day
of
expiation
,
chap
16.
16.
2.
Because
it
was
a
horrible
profanation
of
Gods
Sanctuary
,
that
men
defiled
with
such
abominable
●innes
▪
as
idolatry
and
bloud-shed
,
and
that
too
of
their
own
children
,
should
yet
come
into
Gods
Sanctuary
:
3.
Because
it
was
a
vild
debasing
and
contempt
of
Gods
Sanctuary
,
that
they
should
forsake
that
to
go
and
sacrifice
in
the
valley
of
Tophet
to
that
idol
Molech
.
Why
they
are
said
also
to
profane
Gods
holy
name
,
is
noted
before
,
chap.
18.
21.
Vers.
5.
Then
will
I
set
my
face
against
that
man
,
and
against
his
familie
,
&c.
]
That
is
,
his
po●terity
or
kindred
.
The
word
in
the
originall
is
sometime
translated
kindred
,
Gen.
24.
38.
But
thou
shalt
go
unto
my
fathers
house
,
and
to
my
kindred
,
and
take
a
wife
unto
my
sonne
:
Sometimes
it
is
meant
of
the
whole
people
of
Israel
,
because
they
came
all
from
one
stock
,
as
Jer.
8.
3.
And
death
shall
be
chosen
rather
then
life
by
all
the
residue
of
them
that
remain
of
this
evil
familie
;
and
Micah
2.
3.
There●ore
thus
saith
the
Lord
,
Be●old
against
this
familie
do
I
devise
an
evil
,
from
which
ye
shall
not
remove
your
necks
.
It
is
here
used
,
because
they
of
his
own
family
and
kindr●d
were
most
likely
to
be
partiall
and
to
follow
his
example
;
but
all
are
here
threatned
,
that
either
by
solicitation
,
or
defending
and
excusing
them
,
or
by
not
accusing
them
,
that
is
winking
at
their
sinne
,
shall
further
their
escaping
deserved
punishment
,
as
likewise
all
that
should
tread
in
his
steps
,
and
go
awhoring
after
Molech
as
he
had
done
.
Vers.
6.
I
will
even
set
my
face
against
that
soul
,
and
will
cut
him
off
from
among
his
people
.
]
That
is
,
if
you
do
not
punish
him
according
to
that
Law
before
given
,
Exod.
22.
18.
Tho●
shalt
not
suffer
a
witch
to
live
.
Ver●
.
9.
For
every
one
that
curseth
his
father
or
his
mother
shall
surely
be
put
to
death
.
]
This
word
,
for
,
hath
reference
to
the
foregoing
exhortation
,
sancti●ie
your selves
and
be
ye
holy
,
&c.
and
it
must
be
extended
also
to
all
the
par●icular
penall
statutes
,
that
follow
in
this
chapter
:
as
if
it
had
been
said
,
For
if
you
do
not
sanctifie
your selves
,
and
keep
my
statutes
,
behold
thus
and
thus
,
as
you
shall
now
hear
,
have
I
in
all
those
following
particulars
appointed
you
to
be
punished
.
The
Law
that
is
first
here
delivered
is
for
the
putting
of
him
to
death
that
curseth
his
father
or
his
mother
,
which
is
not
meant
of
every
wayward
word
,
but
of
such
reviling
speeches
as
they
might
plainly
perceive
proceeded
from
a
manifest
contempt
of
their
parents
,
of
which
see
Exod.
21.
17.
By
what
manner
of
death
they
were
to
die
,
it
is
not
expressed
:
Some
conceive
that
because
stoning
is
appointed
both
in
the
beginning
and
end
of
the
chapter
,
as
may
be
seen
ver.
2.
and
ver.
27.
therefore
in
all
other
places
of
this
chapter
where
no
other
kind
of
death
is
expressed
this
of
stoning
is
intended
.
But
however
in
this
particular
of
children
that
cursed
their
parents
,
we
may
the
rather
think
it
was
so
,
because
elsewhere
this
kind
of
death
is
appointed
for
rebellious
children
,
Deut.
21.
20
,
21.
His
bloud
shall
be
upon
him
.
]
That
is
,
he
is
the
cause
of
his
own
death
:
which
is
added
to
shew
that
however
men
may
think
this
Law
too
severe
,
yet
he
hath
deserved
this
punishment
,
and
must
therefore
undergo
it
.
Ver●
.
10.
He
that
committet●
adultery
with
his
neighbours
wife
,
the
adulterer
and
the
adulteresse
shall
surely
be
put
to
death
.
]
Namely
by
stoning
,
as
it
may
probably
be
gathered
from
these
places
,
Deut.
22.
22
,
23
,
24.
If
a
damsell
that
is
a
virgin
be
betrothed
unto
an
husband
,
and
a
man
find
her
in
the
citie
,
and
lie
with
her
:
Then
ye
shall
bring
them
both
unto
the
gate
of
the
citie
,
and
ye
shall
stone
them
with
stones
that
they
die
:
and
so
also
Deut.
16.
38
,
40.
and
John
8.
4
,
5.
The
words
of
this
Law
are
onely
expresse
for
the
adultery
of
the
wife
,
and
so
they
are
also
,
Deut.
22.
23
,
24.
Nor
do
we
any
where
reade
,
that
the
husband
breaking
the
covenant
of
marriage
,
by
lying
with
a
single
woman
,
was
punished
with
death
:
and
that
because
the
adultery
of
the
wife
in
some
degrees
is
more
injurious
to
the
hus●and
,
by
causing
him
to
father
a
bastard
brood
.
Vers.
14.
And
if
a
man
take
a
wife
and
her
mother
,
●t
is
wickednesse
;
they
shall
be
burnt
with
fire
,
both
he
and
they
.
]
That
is
,
the
man
,
and
both
mother
and
daughter
married
to
him
,
if
both
consented
to
this
wickednesse
;
or
either
of
them
indifferently
,
whether
mother
or
daughter
,
that
is
taken
to
the
other
.
And
the
severity
of
the
punishment
was
to
shew
the
●ainousnesse
of
the
sinne
.
Vers.
15.
And
if
a
man
lie
with
a
beast
▪
he
shall
surely
be
p●t
to
death
:
and
ye
shall
s●ay
the
beast
.
]
Both
to
shew
how
horrible
and
detestable
that
fact
was
,
as
likewise
that
the
●ight
of
such
a
beast
(
being
unfit
for
other
imployments
also
,
for
no
man
would
willingly
keep
such
an
one
)
might
not
bring
to
remembrance
so
filthy
a
sin
.
Vers.
16.
They
shall
surely
be
put
to
death
,
their
bloud
shall
be
upon
them
.
]
That
is
,
both
the
woman
and
the
man
before
spoken
of
that
are
found
guilty
of
this
unnaturall
sinne
of
beastiality
.
Vers.
17.
And
if
a
man
shall
take
his
sister
,
&c.
]
In
this
law
concerning
the
punishment
of
incest
between
the
brother
&
the
sister
,
there
is
mention
made
of
their
seeing
one
▪
anothers
nakednesse
,
whereby
either
nothing
else
is
intended
but
what
in
other
Laws
is
called
uncovering
their
nakednesse
;
or
else
because
this
might
happen
,
this
is
added
to
shew
the
hainousnesse
of
the
sinne
,
and
how
justly
it
is
appointed
to
be
punished
with
death
.
The
manner
of
their
death
is
not
expressed
(
and
therefore
happely
that
was
left
to
the
Magistrate
,
or
else
it
was
stoning
,
as
is
noted
before
upon
ver.
9.
)
onely
it
is
said
,
they
shall
be
cut
off
in
the
sight
of
their
people
,
whereby
is
intended
that
they
were
immediately
to
be
put
to
death
,
and
that
openly
,
for
a
warning
to
others
;
and
that
if
the
Magistrate
should
forbear
to
cut
them
off
,
then
the
Lord
himself
would
do
it
.
Vers.
18.
And
if
a
man
shall
lie
with
a
woman
having
her
sicknesse
,
&c.
]
That
is
,
if
he
doth
it
wittingly
:
for
if
he
did
it
unwittingly
he
was
onely
rendred
unclean
thereby
,
and
was
to
be
purified
,
and
to
make
an
atonement
for
himself
according
to
the
direction
of
other
Laws
.
Vers.
19.
They
shall
bear
their
iniquities
.
]
That
is
,
they
shall
be
cut
off
:
for
the
puni●hment
of
incest
being
expressed
in
other
places
,
here
it
suffices
to
expresse
their
guiltinesse
.
Vers.
20.
They
shall
bear
their
●inne
,
they
shall
die
childlesse
.
]
That
is
,
they
shall
presently
be
put
to
death
.
Here
the
phrase
is
thus
carried
,
to
shew
that
one
reason
why
the
Lord
appointed
such
to
be
cut
off
was
,
that
the
Land
might
not
be
filled
with
the
issue
of
such
unclean
mixture
.
CHAP.
XXI
.
Vers.
1.
THere
shall
none
be
defiled
for
th●
dead
among
his
people
.
]
That
is
,
none
of
the
inferiour
priests
shall
by
reason
of
mourning
for
the
dead
defile
themselves
,
to
wit
,
by
touching
their
dead
bodies
,
or
being
in
the
house
where
their
dead
bodies
were
,
or
coming
nigh
them
,
a●d
so
consequently
being
present
at
their
funeralls
,
&c.
And
severall
reasons
may
be
given
why
this
was
forbidden
:
1.
that
they
might
not
too
frequently
be
thereby
disabled
from
attending
the
work
of
their
prie●●ly
office
;
2.
that
hereby
it
might
be
seen
,
that
there
was
a
higher
degree
o●
holinesse
required
in
the
priests
then
in
the
rest
of
the
people
;
3.
that
they
might
be
the
clearer
types
of
the
Messias
,
who
should
be
so
exactly
holy
;
4.
that
their
ref●aining
to
mourn
might
be
a
reall
in●●ruction
to
the
people
of
the
hope
of
the
resurrection
;
and
5.
to
teach
us
what
purity
is
required
in
those
that
are
by
Christ
made
priests
unto
God
,
Rev.
1.
6.
Vers.
2.
But
for
his
kinne
that
is
near
to
him
,
that
is
,
for
his
mother
,
and
for
his
father
,
&c.
]
Amongst
others
here
expressed
for
whom
the
priests
might
defile
themselves
,
the
brother
is
one
.
But
why
then
were
Eleazar
and
Ithamar
the
sonnes
of
Aaron
forbidden
to
bewail
the
death
of
Nadab
and
Abihu
their
brethren
,
Lev.
10.
6.
Uncover
not
your
heads
,
neither
rend
your
clothes
le●t
you
die
,
&c.
I
answer
,
that
charge
was
extraordinary
and
peculiar
:
1.
Because
hereby
they
were
required
to
testifie
their
submission
to
that
severe
proceeding
of
the
Lord
against
their
brethren
;
and
2.
Because
they
were
newly
that
day
entred
upon
the
execution
of
their
priestly
office
,
for
which
it
was
not
therefore
fit
they
should
disable
themselves
by
defiling
themselves
with
the
dead
,
there
being
no
other
priests
at
that
time
to
do
the
work
in
their
stead
.
Vers.
3.
And
for
his
sister
a
virgin
that
is
nigh
unto
him
,
&c.
]
That
i●
,
his
own
sister
by
father
or
mother
,
if
unmarried
;
but
if
she
were
married
,
he
might
not
be
a
mourner
at
her
buriall
to
defile
himself
thereby
,
because
she
was
then
transplanted
into
another
familie
.
Vers.
4.
But
he
shall
not
defile
himself
,
being
a
chief
man
among
his
people
,
to
profane
himself
.
]
Some
reade
this
place
as
it
is
in
the
margin
of
our
Bibles
,
But
being
a
husband
among
his
people
he
shall
not
defile
himself
for
his
wife
,
&c.
and
then
the
sense
must
be
,
that
though
the
priests
might
defile
themselves
for
those
their
nearest
kindred
,
mentioned
in
the
former
verses
,
yet
they
might
not
defile
themselves
for
their
wives
.
But
the
wife
being
nearer
to
the
husband
then
the
nearest
of
his
kindred
can
be
,
it
is
hard
to
say
why
the
priests
should
be
allowed
to
defile
themselves
for
their
near
kindred
and
not
for
their
wives
:
and
farre
more
probably
we
may
conceive
that
by
allowing
them
to
mourn
for
their
near
kindred
,
their
defiling
themselves
for
their
wives
is
implyed
as
farre
more
necessary
;
which
also
we
may
the
rather
think
,
because
to
Ezekiel
,
being
a
priest
,
this
is
given
in
charge
as
a
strange
and
unusuall
thing
,
that
he
should
not
mourn
for
his
wife
when
she
dyed
,
Ezek.
24.
16
,
&c.
and
hence
it
is
that
few
approve
of
this
translation
.
But
reading
it
then
,
as
it
is
in
the
text
of
our
Bibles
,
But
he
shall
not
defile
himself
,
being
a
chief
man
among
his
people
,
to
profane
himself
,
all
the
difficulty
lies
in
knowing
what
is
meant
here
by
being
a
chief
man
among
his
people
:
concerning
which
I
find
three
severall
opinions
of
Expositours
.
For
first
,
some
understand
it
of
the
high
priest
,
that
being
a
chief
man
,
that
is
,
the
high
priest
,
he
might
not
defile
himself
,
no
not
for
his
nearest
kindred
;
which
they
say
is
afterwards
more
fully
expressed
vers.
10.
But
because
the
laws
against
the
high
priests
mourning
are
afterwards
set
down
by
themselves
,
I
think
it
very
improbable
that
this
should
be
meant
of
the
high
priest
.
Secondly
,
some
understand
by
a
chief
man
here
the
master
or
chief
man
of
the
house
or
family
,
where
there
is
a
dead
corps
to
be
buried
;
and
so
take
the
meaning
of
the
words
to
be
this
,
That
no
priest
should
defile
himself
for
any
but
for
his
near
kindred
before
mentioned
,
no
though
he
were
the
chief
man
or
master
of
the
familie
where
they
dyed
.
And
thirdly
,
some
by
a
chief
man
understand
any
of
the
priests
,
and
conceive
the
meaning
of
this
place
to
be
,
that
though
none
of
the
people
were
allowed
to
defile
themselves
for
the
dead
so
as
to
profane
themselves
,
that
is
,
after
the
profane
manner
of
the
heathen
,
according
to
that
Law
,
chap.
19.
18.
yet
the
priest
especially
might
not
do
it
,
being
a
chief
man
among
his
people
.
So
that
according
to
this
interpretation
,
the
emphasis
of
this
prohibition
lies
in
these
words
,
to
profane
himself
.
The
inferiour
priests
might
defile
themselves
for
their
nearest
kindred
,
but
yet
not
so
as
to
profane
themselves
,
to
wit
,
after
the
manner
of
the
heathen
,
by
making
baldnesse
upon
their
heads
,
&c.
as
it
is
expressed
in
the
following
verse
:
though
none
of
the
people
might
do
this
,
yet
not
the
priest
especially
,
being
a
chief
man
among
his
people
.
Vers.
5.
They
shall
not
make
baldnesse
upon
their
heads
,
&c.
]
That
is
,
when
they
did
mourn
for
their
kindred
.
See
chap
19.
28.
Vers.
6.
For
the
offering
of
the
Lord
made
by
fire
,
and
the
bread
of
their
God
they
do
offer
.
See
the
note
upon
chap
13.
11.
The
word
and
here
is
not
in
the
originall
:
so
that
by
the
bread
of
their
God
is
meant
both
the
sacrifices
burnt
upon
the
altar
,
and
the
heave-offerings
,
which
were
the
priests
portion
:
and
they
are
so
called
,
partly
because
they
were
offered
upon
the
altar
,
the
table
of
the
Lord
,
Mal.
11.
12.
and
partly
because
they
were
eaten
by
the
priests
of
the
Lord
.
Vers.
7.
They
shall
not
take
a
wife
that
is
a
whore
or
profane
.
]
That
is
,
neither
a
common
whore
,
nor
a
woman
whose
chastity
had
been
violated
,
though
she
did
not
as
a
common
whore
prostitute
her self
.
Some
also
conceive
that
under
this
word
,
profane
,
all
those
were
forbidden
to
be
taken
in
marriage
by
the
priests
,
that
were
for
any
other
cause
of
ill
name
and
basely
esteemed
,
as
a
bastard
,
or
one
that
was
of
light
behaviour
;
yea
it
seems
that
they
might
not
marry
a
widow
,
unlesse
she
were
a
priests
widow
:
For
so
it
is
expressely
said
,
Ezek.
44.
22.
They
shall
take
maydens
of
the
seed
of
the
house
of
Israel
,
or
a
widow
that
had
a
priest
before
.
Now
all
this
was
to
maintain
in
the
people
an
high
opinion
of
the
dignity
of
the
priesthood
,
and
that
they
might
be
the
fitter
to
be
types
of
Christ
.
Neither
shall
they
take
a
woman
put
away
from
her
husband
.
]
That
is
,
divorced
,
●nd
not
for
the
cause
of
adultery
,
which
to
the
Israelites
was
permitted
under
Moses
Law
,
Deut.
24.
1
,
2.
but
it
was
for
the
hardnesse
of
their
hearts
,
as
our
Saviour
saith
,
Matth.
19.
8.
Vers.
8.
Thou
shalt
sanctifie
him
therefore
,
&c.
]
That
is
,
thou
Moses
,
thou
shalt
command
him
thus
to
be
sanctified
,
Ex●d
.
19.
10.
And
the
Lord
said
unto
Moses
,
Go
unto
th●
people
,
and
sanctifie
them
to
day
and
to
morrow
,
&c.
or
else
it
is
an
Apostrophe
to
the
people
,
that
they
should
,
as
much
as
in
them
lay
,
take
care
that
the
priests
did
thus
carry
themselves
as
holy
persons
.
Vers.
9.
She
shall
be
burnt
with
fire
.
]
Other
persons
were
not
put
to
death
for
simple
fornication
,
neither
the
man
nor
woman
,
Exod.
22.
16
,
17.
And
if
a
man
entice
a
maid
that
is
not
betrothed
,
and
lie
with
her
,
he
shall
surely
endow
her
to
be
his
wife
.
If
her
father
utterly
refuse
to
give
her
unto
him
,
he
shall
pay
money
according
to
the
dowry
of
Virgins
:
onely
the
priests
daughter
,
because
of
the
dishonour
done
to
her
fathers
house
,
is
appointed
here
to
be
burnt
;
and
it
may
well
be
thought
by
the
rule
of
Analogy
the
same
punishment
was
to
be
inflicted
on
the
priests
wife
,
if
not
his
sonnes
,
when
guilty
of
the
same
sinne
.
Vers.
10.
And
he
that
is
the
high
priest
among
his
brethren
,
upon
whose
head
the
anointing
oyl
was
poured
,
and
that
is
consecrated
to
put
on
the
garments
,
shall
not
uncover
his
head
,
&c.
]
Either
therefore
the
uncovering
of
the
head
was
it
seems
then
an
expression
of
mourning
,
though
afterward
a
contrary
custome
was
used
,
to
wit
,
when
they
mourned
to
cover
their
heads
;
or
else
that
which
is
forbidden
the
high
priest
here
is
,
that
he
should
not
take
off
his
miter
to
the
end
he
might
put
on
a
covering
on
his
head
after
the
fashion
of
mourners
,
as
it
is
noted
before
,
chap.
10.
6.
Vers.
12.
Neither
shall
he
go
out
of
the
Sanctuary
,
nor
profane
the
Sanctuary
of
his
God
.
]
That
is
,
he
shall
not
go
out
of
the
Sanctuary
to
mourn
for
his
nearest
dead
friends
,
because
this
forsaking
of
the
Sanctuary
and
the
service
thereof
would
be
a
kind
of
vilifying
of
Gods
Sanctuary
and
service
;
and
if
he
should
return
again
from
his
dead
friends
into
the
Sanctuary
,
this
would
be
a
manifest
defiling
and
profaning
of
the
Sanctuary
.
For
the
crown
of
the
anointing
oyl
of
his
God
is
upon
him
.
]
That
is
,
because
being
the
anointed
high
priest
,
and
so
advanced
above
the
rest
of
the
priests
,
he
may
not
doe
that
which
the
other
priests
may
doe
.
The
oyl
of
anointing
poured
upon
the
high
priests
head
is
here
called
the
crown
of
the
anointing
oyl
,
both
because
by
that
anointing
he
was
separated
to
a
place
of
speciall
dignity
above
his
brethren
,
and
also
because
therein
he
was
a
type
of
Christs
royall
priesthood
;
yet
withall
happely
this
phrase
may
be
used
with
respect
had
to
the
plate
of
pure
gold
,
fastened
to
the
miter
,
which
was
upon
the
high
priests
head
when
he
was
anointed
,
and
is
called
the
holy
crown
,
Exod.
29.
6
,
7.
Thou
shalt
put
the
miter
upon
his
head
,
and
put
the
holy
crown
upon
the
miter
:
then
shalt
thou
take
the
anointing
oyl
and
poure
it
upon
his
head
,
and
anoint
him
.
Vers.
13.
And
he
shall
take
a
wife
in
her
virginity
.
]
And
so
the
high
priests
wife
was
a
figure
of
the
church
,
which
is
to
be
chast
,
pure
,
holy
,
2.
Cor
11.
2.
I
have
espo●sed
you
to
one
husband
,
that
I
may
present
you
as
a
chast
virgin
to
Christ
.
Rev.
14.
4.
These
are
they
which
were
not
defiled
with
women
:
for
they
are
virgins
:
These
are
they
which
follow
the
lamb
whithersoever
he
goeth
.
Vers.
14.
But
he
shall
take
a
virgin
of
his
own
people
to
wife
.
]
That
is
,
of
the
Israelites
,
not
of
any
other
nation
,
though
a
virgin
,
Ezek.
44.
22.
They
shall
take
maidens
of
the
seed
of
the
house
of
Israel
,
or
a
widow
that
had
a
priest
before
.
Some
would
have
a
virgin
of
his
own
people
to
be
a
virgin
of
his
own
tribe
;
but
it
is
evident
that
the
high
priest
was
not
bound
to
marry
to
none
but
to
the
tribe
of
Levi
,
for
Jehoshubeath
the
daughter
of
King
Jehoram
was
the
wife
of
J●hoi●da
,
2.
Chron.
22.
1.
Vers.
15.
Neither
shall
he
profane
his
seed
among
his
people
.
]
That
is
,
he
shall
not
by
marrying
any
of
these
here
forbidden
render
his
sonnes
unfit
for
the
priestly
office
.
So
that
this
is
added
to
imply
one
reason
why
the
priests
might
not
marry
any
of
these
before
mentioned
,
to
wit
,
because
any
blemish
in
his
wife
would
tend
to
the
reproch
and
dishonour
of
his
children
born
of
her
,
and
so
make
them
unfit
to
succeed
their
father
,
or
to
execute
the
priests
office
.
Vers.
17.
Whosoever
be
of
thy
seed
in
their
generations
that
hath
any
blemish
,
&c.
]
This
law
,
whereby
all
Aarons
posterity
that
had
any
blemish
in
their
bodies
were
excluded
from
the
priests
office
,
was
first
,
to
signifie
the
perfection
of
Christ
,
of
whom
the
priests
were
types
,
who
had
not
indeed
the
least
blemish
of
sinne
in
him
;
and
secondly
,
to
signifie
how
perfectly
pure
all
the
Saints
should
be
through
Christ
,
of
whom
it
is
said
,
Rev.
14.
5.
that
they
are
without
fault
before
the
throne
of
God
;
and
thirdly
,
how
pure
all
those
should
be
that
are
imployed
in
sacred
functions
from
any
thing
that
might
be
a
blemish
to
their
profession
and
ministery
.
Vers.
22.
He
shall
eat
the
bread
of
his
God
,
both
of
the
most
holy
and
of
the
holy
.
]
Herein
the
blemished
priests
had
a
priviledge
above
the
unclean
,
who
might
not
eat
of
the
holy
things
,
Levit.
22.
3.
What
man
soever
of
the
seed
of
Aaron
is
a
leper
,
or
hath
a
running
issue
,
he
shall
not
eat
of
the
holy
things
,
untill
he
be
clean
.
Vers.
23.
Onely
he
shall
not
go
in
unto
the
vail
,
&c.
]
That
is
,
into
that
part
of
the
Sanctuary
wherein
the
vail
was
that
hanged
before
the
ark
,
to
wit
,
to
dresse
the
lamps
,
or
to
order
the
shewbread
,
&c.
CHAP.
XXII
.
Vers.
2.
SPeak
unto
Aaron
and
to
his
sonnes
that
they
separate
themselves
from
the
holy
things
,
&c.
]
That
is
,
that
they
wholly
abstain
from
meddling
with
them
,
or
eating
of
them
,
to
wit
,
whilst
any
legall
uncleannesse
is
upon
them
,
as
is
expressed
vers.
3.
And
by
the
holy
things
of
the
children
of
Israel
are
meant
all
their
oblations
,
whereof
the
priests
were
to
eat
,
yea
even
their
first-fruits
,
Numb
.
18.
13.
onely
of
the
tithes
it
seems
they
might
eat
,
even
whilst
they
were
unclean
.
In
the
former
c●apter
the
Lord
shewed
what
naturall
and
personall
blemishes
made
the
priests
unfit
for
his
service
;
here
he
shows
now
what
accidentall
pollutions
should
make
them
for
the
time
unfit
for
the
same
service
:
for
however
it
might
seem
needlesse
to
enjoyn
the
priests
to
separate
themselves
in
the
time
of
their
uncleannesse
,
since
it
was
before
forbidden
the
people
not
to
pollute
Gods
holy
things
by
intermeddling
with
them
at
such
times
,
Levit.
7.
20.
But
the
soul
that
eateth
of
the
flesh
of
the
sacrifice
of
peace-offerings
that
pertain
unto
the
Lord
,
having
his
uncleannesse
upon
him
,
even
the
soul
shall
be
cut
off
from
his
people
;
yet
because
men
honoured
above
others
use
to
abuse
their
advancements
,
as
if
they
had
●
priviledge
to
sinne
,
lest
the
priests
should
pretend
such
a
priviledge
,
this
is
also
particularly
forbidden
them
.
Vers.
4.
What
man
soever
of
the
seed
of
Aaron
is
a
leper
,
or
hath
a
running
issue
,
&c.
]
This
concerneth
women
also
,
Aarons
daughters
,
who
might
eat
of
some
of
the
holy
things
,
yet
not
when
they
were
unclean
.
Vers.
9.
They
shall
therefore
keep
mine
ordinance
,
&c.
]
That
is
,
they
shall
abstain
from
eating
of
the
things
before
spoken
of
.
Vers.
10.
There
shall
no
stranger
eat
of
th●
holy
things
,
&c.
]
That
is
,
none
but
those
of
Aarons
posterity
,
though
Israelites
or
Levites
:
yet
an
exception
is
added
in
the
next
verse
,
to
wit
,
that
any
servants
the
priests
had
bought
with
their
money
,
might
eat
of
these
things
,
whether
Israelite
(
who
was
yet
to
go
out
after
seven
years
service
)
or
servants
bought
for
ever
from
other
nations
.
Vers.
14.
And
if
a
man
eat
of
the
holy
things
unwittingly
then
he
shall
put
the
fifth
part
thereof
unto
it
,
&c.
]
And
withall
offer
a
ramme
for
his
sinne
against
God
,
chap.
5.
15.
If
a
soul
commit
a
trespasse
and
sinne
through
ignorance
in
the
holy
things
of
the
Lord
,
then
he
shall
bring
for
his
trespasse
unto
the
Lord
a
ramme
without
blemish
,
&c.
But
here
onely
satisfaction
is
made
to
the
priests
.
Vers.
15.
And
they
shall
not
pr●fane
the
holy
things
of
the
children
of
Israel
,
&c.
]
That
is
,
the
priests
;
to
wit
,
by
eating
them
when
they
are
unclean
.
Vers.
16.
Or
suffer
them
to
bear
the
iniquity
of
trespasse
,
when
they
eat
their
holy
things
,
&c.
]
That
is
,
the
priests
shall
not
,
by
suffering
the
people
to
eat
of
the
holy
things
,
expose
them
to
the
guilt
of
such
a
sinne
,
and
the
punishment
that
will
follow
thereon
.
Vers.
18.
Whatsoever
he
be
of
the
house
of
Israel
,
or
of
the
stranger
in
Israel
,
&c.
]
In
this
precept
three
things
are
required
in
all
burnt-offerings
,
whether
they
were
brought
by
Israelites
born
,
or
proselytes
(
who
though
they
were
strangers
born
,
yet
embracing
the
religion
of
the
Israelites
were
admitted
to
offer
sacrifices
,
as
being
ingrafted
,
as
it
were
,
into
Gods
Israel
)
and
whether
they
were
brought
for
a
vow
or
a
freewill-offering
:
to
wit
,
first
,
that
they
must
be
of
the
beeves
,
or
sheep
,
or
goats
;
secondly
,
that
they
must
alwayes
be
males
:
in
other
sacrifices
a
female
was
sometimes
accepted
,
but
never
in
burnt-offerings
;
and
thirdly
,
that
they
must
be
without
blemish
,
of
all
which
see
the
notes
upon
the
first
chapter
of
this
book
.
Vers.
21.
And
whosoever
offereth
a
sacrifice
of
peace-offerings
,
&c.
]
Here
direction
is
given
for
their
peace-off●rings
,
to
wit
,
that
whether
they
were
brought
for
a
vow
or
for
a
freewill-offering
▪
they
must
be
first
of
the
flocks
or
herds
,
beeves
or
sheep
or
goats
;
and
secondly
,
that
they
must
be
perfect
and
without
blemish
,
that
is
,
as
some
distinguish
them
,
perfect
in
regard
of
the
inwards
,
and
outwardly
without
blemish
.
Yet
in
peace-offerings
that
were
not
for
a
vow
,
but
for
a
freewill-offering
,
though
no
blemish
was
allowed
,
yet
something
was
allowed
that
was
after
a
sort
a
blemish
,
as
appears
in
the
exception
that
follows
,
vers.
23.
to
wit
,
a
bullock
or
a
lamb
or
kid
,
that
had
any
thing
superfluous
or
lacking
in
his
parts
;
for
this
is
not
meant
of
such
cattel
as
were
any
way
monstrous
,
that
had
of
any
part
too
many
or
too
few
,
as
five
legs
,
or
three
ears
,
or
but
one
eye
;
but
it
is
meant
of
such
as
had
any
part
too
long
or
too
short
,
over
big
or
over
little
,
not
according
to
th●
ordinary
proportion
of
nature
,
as
is
usually
in
other
catel
of
that
kind
:
and
this
though
it
were
some
kind
of
defect
,
yet
it
was
not
accounted
a
blemish
,
and
so
it
was
allowed
in
peace-offerings
that
were
brought
for
a
freewill-offering
,
not
in
peace-offerings
that
were
brought
for
a
vow
.
Vers.
2●
.
Ye
shall
not
offer
unto
the
Lord
that
which
i●
bruis●d
,
&c.
]
No
not
in
freewill-offerings
.
Vers.
25.
Neither
from
a
strangers
hand
shall
ye
off●r
the
br●ad
of
your
God
,
&c.
]
Some
understand
this
of
strangers
that
were
proselytes
;
le●●
(
say
they
)
any
man
should
think
that
such
blemished
sacrifices
,
as
are
before
spoken
of
might
serve
for
proselytes
,
expresse
mention
is
made
,
that
from
their
hands
they
should
not
be
excepted
.
Some
again
by
strangers
will
have
such
meant
,
as
were
neither
of
the
seed
,
nor
the
religion
of
the
Israelites
,
uncircumcised
strangers
;
and
these
expound
this
law
three
severall
wayes
:
to
wit
,
first
,
that
though
such
blemished
sacrifices
were
bought
from
the
hand
of
strangers
uncircumcised
with
their
money
,
yet
they
might
not
offer
them
to
God
,
because
they
were
blemished
,
and
so
their
corruption
was
in
them
,
that
is
,
they
were
corrupted
and
polluted
,
and
so
were
not
fit
for
sacrifices
;
or
secondly
,
that
if
a
stranger
,
that
is
,
any
of
the
h●athen
uncircumcised
would
bring
any
sacrifice
to
be
offered
for
them
,
and
brought
any
of
those
fore-mentio●ed
blemished
sacrifices
,
it
should
not
be
accepted
;
or
thirdly
,
that
from
the
hand
of
any
pagan
they
should
not
offer
the
bread
of
their
God
,
that
is
,
his
sacri●●ces
of
any
of
these
,
that
is
,
of
any
of
the
cattel
before
mentioned
whether
blemished
or
without
blemish
,
and
that
because
they
are
blemished
and
polluted
,
even
because
they
are
brought
by
the
uncircumcised
.
But
neither
of
these
two
last
Expositions
seem
to
me
probable
.
Not
the
first
of
them
,
because
I
no
where
find
that
the
heathen
were
allowed
to
bring
any
sacrifices
at
all
,
and
therefore
it
was
needlesse
to
forbid
the
taking
of
a
blemished
sacrifice
from
them
:
Nor
the
last
,
because
thi●
law
doth
onely
speak
of
sacrifices
that
should
be
accepted
from
the
Israelites
(
and
not
for
heathens
)
as
the
last
clause
doth
evidently
shew
,
they
shall
not
be
accepted
for
you
.
Vers.
27.
When
a
bullock
or
a
sheep
or
a
goat
is
brought
forth
,
then
it
shall
be
seven
dayes
under
the
damme
,
&c.
]
The
same
is
enjoyned
concerning
their
first-born
cattel
,
Exod.
22.
30.
Because
till
they
were
eight
dayes
old
they
were
not
fit
to
be
eaten
by
men
;
therefore
till
then
the
Lord
would
not
allow
them
to
be
brought
for
sacrifices
.
Vers.
28.
And
whether
it
be
cow
or
ew
,
ye
shall
not
kill
it
and
her
young
both
in
one
day
.
]
To
wit
,
that
being
taught
mercie
in
killing
of
beasts
for
sacrifices
,
they
might
learn
much
more
to
shew
mercie
to
men
,
and
also
how
they
should
labour
after
perfect
purity
when
they
came
to
offer
sacrifices
to
God
.
Vers.
30.
On
the
same
day
it
shall
be
eaten
up
,
&c.
]
See
chap.
17.
15.
CHAP.
XXIII
.
Vers.
2.
COncerning
the
feasts
of
the
Lord
,
which
y●
shall
proclaim
to
be
holy
convocations
,
even
these
are
my
feasts
,
&c.
]
That
is
,
these
are
the
feasts
which
you
my
people
shall
cause
to
be
proclaimed
as
holy
convocations
,
to
wit
,
by
the
priests
;
for
it
is
generally
held
that
the
priests
did
by
sounding
of
the
trumpets
proclaim
these
festivals
.
The
Lord
having
before
given
direction
for
sacrifices
,
now
gives
order
for
festivall
times
whereon
many
sacrifices
were
usually
offered
.
Vers.
3.
The
seventh
day
is
the
Sabbath
of
rest
,
an
holy
convocation
;
yè
shall
do
no
work
therein
.
]
That
is
,
no
work
appertaining
to
their
earthly
businesses
or
imployments
:
upon
other
festivall
dayes
,
they
were
not
tyed
so
strictly
,
except
onely
the
day
of
Expiation
;
for
upon
other
festivall
dayes
the
restraint
is
,
ye
shall
do
no
servile
work
therein
,
as
we
may
see
vers.
7
,
8
,
21
,
&c.
but
upon
the
Sabbath
and
the
day
of
Expiation
,
vers.
28.
the
Law
runnes
,
ye
shall
do
no
work
therein
:
and
the
difference
betwixt
these
is
commonly
held
to
be
this
,
that
on
the
other
festivals
they
were
forbidden
all
servile
work
,
that
is
,
all
work
appertaining
to
their
worldly
callings
,
wherein
usually
on
other
dayes
their
servants
were
imployed
,
but
were
allowed
any
work
in
providing
food
for
the
day
;
and
so
indeed
that
which
was
forbidden
on
the
first
day
of
unleavened
bread
in
the
seventh
verse
of
this
chapter
under
the
name
of
servile
work
,
In
the
first
day
ye
shall
have
an
holy
convocation
,
ye
shall
do
no
servile
work
therein
,
is
expressed
thus
,
Exod.
12.
16.
And
in
the
first
day
there
shall
be
an
holy
conv●●ation
:
no
manner
of
work
shall
be
done
in
them
,
save
that
which
every
man
must
eat
,
and
that
onely
may
be
done
of
you
.
But
on
the
Sabbath
day
,
and
day
of
atonement
,
they
were
restrained
from
all
bodily
labour
,
yea
even
that
of
providing
or
dressing
their
food
,
as
is
evident
Exod.
16.
23.
and
Exod.
35.
3.
where
they
were
forbidden
to
kindle
a
fire
,
or
to
dresse
that
which
they
should
eat
on
the
Sabbath
day
:
yet
did
not
the
Jews
understand
this
law
so
,
as
to
restrain
them
from
those
works
which
were
necessarily
to
be
done
,
and
therefore
they
used
to
water
their
catel
,
as
our
Saviour
faith
,
Luke
13.
15.
on
the
Sabbath
day
,
and
if
need
were
would
pull
out
of
a
pit
either
ox
or
asse
that
were
fallen
into
it
,
Luke
14.
5.
It
is
the
Sabbath
of
the
Lord
in
all
your
dwellings
.
]
That
is
,
to
be
observed
in
all
your
dwellings
.
The
other
feasts
were
especially
to
be
kept
before
the
Sanctuary
,
whither
all
the
men
of
Israel
were
to
assemble
,
Exod.
23.
14.
Three
times
thou
shalt
keep
a
feast
unto
me
in
the
year
;
and
vers.
17.
Three
times
in
the
year
all
thy
males
are
to
appear
before
the
Lord
God
.
Deut.
16.
5
,
6.
Thou
mayest
not
sacrifice
the
Passeover
within
any
of
the
gates
which
the
Lord
thy
God
hath
given
thee
.
But
at
the
place
which
the
Lord
thy
God
shall
chuse
to
place
his
name
in
,
there
shalt
thou
sacrifice
the
Passeover
;
and
vers.
16.
Three
times
in
a
year
shall
all
thy
males
appear
before
the
Lord
thy
God
in
the
place
which
he
shall
chuse
:
But
the
Sabbaths
were
to
be
sanctified
in
all
places
where
they
dwelt
,
to
which
purpose
their
Synagogues
were
built
,
Acts
15.
21.
Moses
of
old
time
hath
in
every
city
them
that
preach
him
,
being
read
in
the
Synagogues
every
Sabbath
day
.
Vers.
7.
In
the
first
day
ye
shall
have
an
holy
convocation
,
ye
shall
do
no
servile
work
therein
.
]
See
the
first
note
upon
vers.
3.
Vers.
8.
But
ye
shall
offer
an
offering
made
by
fire
unto
the
Lord
seven
dayes
.
]
What
the
sacrifices
were
that
were
to
be
offered
on
each
of
these
seven
dayes
of
unleavened
bread
,
we
may
see
Numb
.
28.
18
,
24.
Vers.
10.
When
ye
be
come
into
the
land
which
I
give
unto
you
,
and
shall
reap
the
harvest
thereof
,
&c.
]
That
is
,
and
shalt
addresse
thy self
to
reap
the
harvest
thereof
:
for
the
sheaf
of
the
first-fruits
of
this
harvest
,
which
they
were
here
enjoyned
to
bring
unto
the
priest
,
was
to
be
the
first
corn
they
cut
down
when
they
began
to
put
the
sicle
to
the
corn
,
as
it
is
expressed
Deut.
16.
9.
Nor
might
they
reap
their
harvest
,
till
this
sheaf
of
first-fruits
was
brought
unto
the
Lord
.
Vers.
11.
On
the
morrow
after
the
priest
shall
wave
it
.
]
That
is
,
on
the
sixteenth
day
of
the
first
moneth
called
Nisan
,
the
second
of
the
seven
dayes
of
unleavened
bread
:
Upon
the
fourteenth
day
of
that
moneth
the
Passeover
was
kept
;
the
fifteenth
day
was
the
first
day
of
the
feast
of
unleavened
bread
,
which
day
was
a
Sabbath
of
rest
,
vers.
7.
and
is
called
,
the
feast
,
Numb
.
28.
17.
and
this
is
the
Sabbath
here
meant
:
for
on
the
morrow
after
,
being
the
sixteenth
day
of
that
moneth
,
the
sheaf
of
the
first-fruits
was
by
the
care
of
the
Magistrate
,
in
the
name
of
all
the
people
,
brought
unto
the
priest
,
and
this
sheaf
was
of
barley
,
for
that
was
first
ripe
in
the
land
of
Canaan
,
Ruth
.
2.
23.
She
kept
fast
by
the
maydens
of
Boaz
to
glean
unto
the
end
of
barley-harvest
and
of
wheat-harvest
;
and
Exod.
9.
31
,
32.
The
barley
was
in
the
ear
,
and
the
flax
was
bolled
;
but
the
wheat
and
the
rie
were
not
smitten
,
for
they
were
not
grown
up
,
to
wit
,
at
the
feast
of
the
Passeover
,
but
wheat-harvest
was
after
,
at
Pentecost
or
the
feast
of
weeks
,
as
we
may
see
Exod.
34.
22.
where
the
feast
of
Pentecost
,
or
the
feast
of
weeks
is
also
called
the
feast
of
the
first-fruits
of
wheat-harvest
.
Vers.
12.
And
ye
shall
offer
,
the
day
when
ye
wave
the
sheaf
,
an
he
lamb
without
blemish
,
&c.
]
To
wit
,
besides
the
dayly
morning
and
evening
sacrifice
,
which
upon
no
occasion
were
intermitted
,
and
besides
the
sacrifices
appointed
for
every
of
the
seven
dayes
of
this
solemn
feast
of
unleavened
bread
,
Numb
.
28.
23
,
24.
For
this
was
appointed
peculiarly
to
accompany
this
sheaf
of
the
first-fruits
,
and
it
figured
Christ
by
whom
those
first-fruits
were
sanctifyed
.
Vers.
13.
And
the
meat-offering
thereof
shall
be
two
tenth
deals
of
fine
flowre
▪
&c.
]
To
wit
,
two
tenth
deals
of
an
Ephah
,
that
is
,
two
Omers
,
and
this
was
double
to
the
usuall
proportion
in
all
other
sacrifices
of
lambs
,
which
was
but
one
tenth
deal
,
Numb
.
15.
4.
He
that
offereth
his
offering
unto
the
Lord
,
shall
bring
a
meat-offering
of
a
tenth
deal
of
flowre
;
the
reason
whereof
may
be
,
because
this
was
a
gratulatory
sacrifice
for
the
fruits
of
the
earth
.
Vers.
15.
And
ye
shall
count
unto
you
from
the
morrow
after
the
Sabbath
,
&c.
]
Here
direction
is
given
how
they
should
know
on
what
day
they
were
to
keep
the
next
great
feast
after
that
of
unleavened
bread
,
to
wit
the
feast
of
weeks
,
or
Pentecost
,
namely
,
that
they
were
to
number
from
the
morrow
after
the
Sabbath
,
that
is
,
from
the
sixteenth
day
of
the
moneth
Nisan
(
as
is
before
said
in
the
note
upon
vers.
11.
)
which
was
the
very
day
that
they
brought
the
sheaf
of
the
wave-offering
,
seven
compleat
Sabbaths
,
that
is
seven
compleat
weeks
,
which
was
nine
and
fourty
dayes
,
and
that
then
on
the
morrow
after
the
seventh
Sabbath
,
that
is
,
after
the
seventh
week
,
which
was
the
fiftieth
day
,
they
were
to
keep
the
feast
of
weeks
or
Pentecost
,
and
to
offer
a
new
meat-offering
unto
the
Lord
:
which
shows
the
reason
why
this
feast
was
called
the
feast
of
weeks
,
namely
,
because
it
was
seven
weeks
after
the
Passeover
,
or
the
beginning
of
the
feast
of
unleavened
bread
;
as
also
why
it
was
afterward
called
in
the
New
Testament
,
Pentecost
,
Acts
2.
1.
to
wit
,
from
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
fifty
,
because
it
was
fifty
dayes
after
the
first
and
great
day
of
unleavened
bread
:
for
they
began
to
number
these
fifty
dayes
from
the
morrow
after
that
Sabbath
inclusively
,
which
was
the
second
day
of
unleavened
bread
,
the
day
whereon
the
sheaf
of
first-fruits
was
offered
.
Vers.
17.
Ye
shall
bring
out
of
your
habitations
two
wave-loaves
,
of
two
tenth
deals
,
&c.
]
That
is
,
on
the
feast
of
Pentecost
you
shall
bring
this
offering
,
which
was
to
be
offered
as
the
first-fruits
of
their
wheat-harvest
,
as
the
sheaf
offered
at
the
Passeover
,
mentioned
vers.
10.
was
brought
as
the
first-fruits
of
their
barley-harvest
:
now
it
is
expressed
,
that
these
two
wave-loaves
were
to
be
brought
out
of
their
habitations
,
either
to
signifie
that
these
two
loaves
were
to
be
made
of
the
new
wheat
of
their
own
land
,
not
of
forein
corn
or
bought
of
strangers
;
or
else
to
signifie
that
though
there
were
but
one
sheaf
of
first-fruits
offered
at
the
Passeover
in
the
name
of
all
the
people
,
yet
now
every
family
was
to
bring
two
wave-loaves
of
first-fruits
out
of
their
severall
habitations
.
But
indeed
because
the
sacrifices
mentioned
in
the
following
verse
,
that
were
offered
together
with
these
loaves
,
were
not
brought
severally
by
every
family
,
but
provided
at
the
common
charge
,
and
offered
in
the
name
of
the
whole
Church
;
and
because
that
it
is
said
expresly
vers.
20.
that
these
two
loaves
of
the
first-fuits
were
waved
by
the
priest
together
with
the
peace-offerings
▪
which
could
not
be
if
every
familie
in
Israel
brought
two
loaves
,
therefore
I
onely
think
that
the
onely
reason
why
it
is
said
,
Ye
shall
bring
two
wave-loaves
out
of
your
habitations
,
was
to
signifie
that
the
loaves
were
to
be
made
of
the
wheat
of
their
own
land
.
They
shall
be
of
fine
flowre
,
they
shall
be
baken
with
leaven
,
they
are
the
first-fruits
unto
the
Lord.
]
Thusthere
is
a
difference
made
betwixt
the
meat-offerings
which
were
in
part
burnt
upon
the
altar
,
and
were
therefore
ever
without
leaven
,
Levit.
2.
11.
and
these
of
the
first-fruits
,
which
where
wholly
for
the
priests
food
,
and
therefore
allowed
to
be
leavened
.
Vers.
18.
And
ye
shall
offer
with
the
bread
,
seven
lambes
,
without
blemish
,
of
the
first
year
,
and
one
young
bullock
,
&c.
]
In
Numb
.
28.
27.
there
is
appointed
two
bullocks
and
one
ramme
,
here
one
bullock
and
two
rammes
;
the
reason
of
this
difference
we
may
conceive
was
this
:
Those
were
as
the
peculiar
sacrifices
of
that
feast-day
,
these
are
a
further
addition
in
respect
of
the
two
loaves
,
as
a
particular
testimony
of
their
thankfulnesse
for
the
fruits
of
the
earth
,
and
of
their
faith
in
Christ
,
by
whom
they
were
restored
to
the
use
of
the
creatures
,
and
their
sacrifices
of
praise
made
acceptable
to
God
.
Vers.
19.
Then
ye
shall
sacrifice
one
kid
of
the
goats
for
a
sinne-offering
,
&c.
]
Lev.
4.
14.
a
bullock
is
prescribed
for
a
sinne-offering
of
the
people
,
and
nothing
was
to
be
eaten
thereof
,
it
was
to
be
burnt
without
the
camp
:
But
this
was
for
some
speciall
sinne
of
the
congregation
,
whereas
the
sacrifice
here
appointed
was
in
generall
for
all
their
sinnes
,
and
was
therefore
in
the
kind
of
a
common
sacrifice
,
whence
a
goat
is
appointed
,
and
the
priest
to
have
the
remainder
.
Vers.
20.
They
shall
be
holy
to
the
Lord
for
the
priest
.
]
Whereas
ordinarily
the
priest
had
but
the
breast
and
the
right
shoulder
of
the
peace-offerings
,
Lev.
7.
32
,
33.
&c.
The
breast
shall
be
Aarons
and
his
sonnes
:
And
the
right
shoulder
shall
ye
give
unto
the
priest
of
the
sacrifices
of
your
peace-offerings
,
&c.
Here
he
had
all
,
because
this
was
offered
in
generall
for
all
the
congregation
,
and
so
no
particular
man
had
right
to
eat
thereof
,
therefore
it
belonged
to
the
priest
wholly
.
Vers.
21.
And
ye
shall
proclaim
on
the
self
same
day
,
that
it
may
be
an
holy
convocation
unto
you
,
&c.
]
This
was
the
feast-day
of
Pentecost
,
or
of
Weeks
,
whereon
the
two
loaves
and
the
sacrifices
before
mentioned
were
offered
unto
the
Lord
;
and
it
was
instituted
partly
as
a
memoriall
of
their
coming
out
of
Egypt
,
Deut.
16.
10
,
12.
Thou
shalt
keep
the
feast
of
Weeks
unto
the
Lord
thy
God
,
according
as
he
hath
blessed
thee
.
And
thou
shalt
remember
thou
wast
a
bondman
in
Egypt
,
and
shalt
observe
and
do
these
sta●utes
;
and
of
the
giving
of
the
Law
at
this
time
of
the
year
at
mount
Sinai
,
Exod.
19.
11.
and
partly
by
way
of
thankfulnesse
for
the
fruitfulnesse
of
the
Land
.
One
thing
prefigured
might
be
the
giving
of
the
Law
of
Christ
by
the
Apostles
,
when
the
holy
Ghost
came
down
upon
them
,
the
first-fruits
of
the
Spirit
,
in
the
likenesse
of
cloven
tongues
,
Act
2.
1
,
2
,
3.
whereupon
they
went
forth
to
reap
that
which
the
Prophets
had
sown
,
John
4.
Vers.
22.
And
when
ye
reap
the
harvest
of
your
land
,
thou
shalt
not
make
clean
riddance
,
&c.
]
Speaking
of
the
feasts
in
the
harvest
,
he
repeateth
this
Law
concerning
the
poore
▪
whose
relief
he
joyns
with
his
own
service
.
Vers.
24.
In
the
seventh
moneth
,
in
the
first
day
of
the
moneth
shall
ye
have
a
Sabbath
.
]
For
Ecclesiasticall
businesses
God
hath
appointed
the
moneth
Nisan
or
Abib
to
be
the
fi●st
mone●h
of
the
year
to
the
Is●●elites
,
which
answere●●
to
part
of
our
March
and
Aprill
,
and
that
in
remembrance
of
their
coming
then
out
of
Egypt
,
Exod.
12.
2.
and
so
the
seventh
moneth
from
that
was
this
here
spoken
of
,
which
they
called
Tisri
,
and
agreeth
in
part
with
our
September
,
and
had
been
formerly
the
first
moneth
of
their
year
;
yea
and
so
still
con●inued
for
civil
affairs
,
and
therefore
the
year
of
Jubile
begun
still
at
this
moneth
,
and
so
was
on
this
moneth
proclaimed
,
chap.
25.
9.
Then
shalt
thou
cause
the
trumpet
of
the
Jubile
to
sound
on
the
tenth
day
of
the
seventh
moneth
,
&c.
Now
the
first
day
of
this
moneth
God
here
appoints
them
to
keep
a
Sabbath
,
that
is
,
a
solemn
feast-day
;
and
it
was
called
the
feast
of
trumpets
,
because
it
was
●olemnized
with
blowing
of
trumpets
.
Indeed
the
first
day
of
every
moneth
,
which
was
their
new
Moon
,
they
kept
as
an
holy
day
,
a
day
of
speciall
solemnity
,
and
thereon
the
priests
did
blow
with
their
silver
trumpets
over
their
sacrifices
,
Numb
.
10.
10.
In
the
beginnings
of
your
moneths
ye
shall
blow
with
your
trumpets
over
your
burnt-offerings
,
&c.
But
the
first
day
of
this
seventh
moneth
was
kept
as
a
farre
more
solemn
festivall
,
and
that
with
blowing
of
trumpets
in
way
of
rejoycing
,
as
it
may
probably
be
thought
,
throughout
all
the
cities
of
Israel
.
And
the
end
of
this
festivall
was
,
1.
to
be
a
memoriall
that
this
was
the
first
day
,
the
beginning
of
their
New
year
for
civil
afairs
,
whereon
it
was
therefore
fitting
that
they
should
with
rejoycing
acknowledge
the
blessings
injoyed
in
the
foregoing
year
;
2.
to
be
a
memoriall
to
them
when
they
were
come
into
Canaan
of
the
severall
victories
which
God
had
given
them
over
their
enemies
,
where
the
priests
with
the
holy
trumpets
did
sound
an
alarm
.
See
Numb
.
31.
6.
3.
That
it
might
be
a
preparation
for
the
following
day
of
atonement
,
their
solemn
fast-day
on
the
tenth
day
of
this
moneth
,
that
so
by
the
sounding
of
the
trumpets
they
might
be
put
in
mind
to
wake
out
of
the
sleep
of
sinne
,
and
with
trembling
fasting
and
prayer
to
turn
unto
the
Lord
:
and
4.
to
put
them
in
mind
of
the
speciall
holinesse
of
this
moneth
;
for
as
the
seventh
day
of
every
week
was
a
Sabbath
,
and
every
seventh
year
was
kept
holy
as
a
Sabbaticall
year
;
so
the
Lord
would
have
the
seventh
moneth
of
every
year
to
be
holy
in
some
singular
manner
above
the
rest
of
the
moneths
:
and
therefore
though
it
was
not
wholly
spent
in
sacred
festivities
,
yet
there
were
more
holy-dayes
in
this
moneth
then
in
all
the
year
besides
,
to
wit
,
the
feast
of
trumpets
,
the
feast
of
expiation
,
and
the
feast
of
tabernacles
.
Vers.
25.
Ye
shall
do
no
servile
work
therein
;
but
ye
shall
offer
an
offering
made
by
fire
unto
the
Lord.
]
What
the
sacrifices
appointed
for
this
feast
of
trumpets
were
,
see
Numb
.
29.
2
▪
6.
Vers.
27.
And
ye
shall
afflict
your
souls
,
and
offer
an
offering
made
by
fire
before
the
Lord.
]
See
that
note
upon
Lev.
16.
29.
and
Numb
.
29.
7.
where
the
severall
sacrifices
of
this
day
are
also
described
.
Vers.
34.
The
fifteenth
day
of
this
seventh
moneth
shall
be
the
feast
of
tabernacles
for
seven
dayes
unto
the
Lord.
]
It
was
called
the
feast
of
tabernacles
,
or
,
of
booths
,
because
when
the
Israelites
came
up
to
Jerusalem
to
keep
this
feast
,
during
the
feast
they
dwelt
not
in
houses
,
but
onely
in
booths
,
or
arbours
made
of
boughs
,
it
is
afterwards
more
fully
expressed
,
ver.
40.
and
it
was
kept
,
1.
in
remembranc●
of
Gods
shadowing
protection
over
them
for
fourty
years
together
,
both
summer
and
winter
,
in
their
travelling
through
the
wildernesse
,
whilst
they
dwelt
in
tents
and
booths
,
and
were
not
yet
come
to
their
place
of
rest
,
as
is
expressed
ver.
43.
(
and
hereby
it
is
evident
that
they
never
kept
this
feast
till
they
were
settled
in
the
land
of
Canaan
,
because
they
kept
it
in
remembrance
of
their
dwelling
in
booths
whilst
they
wandred
through
the
wildernesse
)
2.
to
testifie
there
thankfulnesse
to
God
for
the
fruits
of
the
earth
▪
which
this
moneth
they
gathered
in
,
Deut.
16.
13
,
14.
Thou
shalt
observe
the
feast
of
tabernacles
,
seven
dayes
after
that
thou
hast
gathered
in
thy
corn
and
thy
wine
;
and
thou
shalt
rejoyce
in
thy
feast
,
&c.
and
3.
as
a
figure
both
of
Christs
incarnation
,
who
coming
into
the
world
about
this
time
of
the
year
to
dwell
in
the
tabernacle
of
our
flesh
,
was
made
flesh
,
&
dwelt
(
or
pitched
his
tent
)
amongst
us
,
John
1.
14.
and
also
of
our
condition
,
who
are
strangers
and
pilgrims
here
on
earth
,
Heb.
11.
13.
dwelling
in
earthly
tabernacles
which
must
be
di●solved
,
untill
our
labours
being
ended
we
come
at
length
to
a
place
of
rest
,
that
dwelling
of
God
eternall
in
the
heavens
,
2.
Cor.
5.
1.
and
should
therefore
with
thankfulnesse
remember
how
Gods
hand
is
continually
over
us
to
protect
us
in
our
pilgrimage
;
of
which
spirituall
keeping
the
feast
of
tabernacles
Zachary
speaketh
,
Zach.
14.
16
,
19.
As
for
the
time
allotted
to
the
keeping
of
this
feast
,
to
wit
,
seven
dayes
,
this
compleat
number
signified
that
all
the
dayes
of
our
pilgrimage
in
this
frail
tabernacle
of
our
bodies
should
be
consecrated
as
holy
to
the
Lord
.
Vers.
36.
Seven
dayes
ye
shall
offer
an
offering
made
by
fire
unto
the
Lord.
]
What
sacrifices
were
appointed
for
this
feast
,
and
in
what
manner
they
were
to
be
offered
,
see
Numb
.
29.
13
,
38.
On
the
eighth
day
shall
be
an
holy
convocation
unto
you
,
&c.
]
Though
this
eighth
day
was
a
part
of
the
feast
of
tabernacles
,
or
at
least
belonged
thereto
,
and
therefore
is
called
the
last
and
great
day
of
the
feast
,
John
7.
37.
yet
most
properly
the
first
seven
dayes
were
onely
counted
as
the
dayes
of
the
feast
of
tabernacles
,
as
is
before
said
,
ver.
34.
The
fifteenth
day
shall
be
the
feast
of
tabernacles
for
seven
dayes
unto
the
Lord
,
and
that
because
they
dwell
in
tabernacles
or
booths
onely
during
those
first
seven
dayes
,
but
on
the
eighth
day
they
met
together
in
the
Temple
to
keep
there
an
holy
assembly
,
as
it
were
in
remembrance
of
their
being
settled
in
peace
,
in
the
land
of
Canaan
,
after
their
long
travels
through
the
wildernesse
:
and
so
this
eighth
day
was
rather
an
appendix
to
the
feast
of
tabernacles
,
then
any
part
properly
of
the
feast
it self
.
Vers.
37.
A
sacrifice
,
and
drink-offerings
,
every
thing
upon
his
day
,
&c.
]
Amongst
the
severall
sacrifices
appointed
for
these
feasts
,
one
is
called
peculiarly
a
sacrifice
,
which
comprehend
both
sinne-offerings
and
peace-offerings
.
Vers.
38.
Beside
the
Sabbath
of
the
Lord.
]
That
is
,
beside
the
weekly
Sabbaths
and
the
sacrifices
thereto
belonging
.
Two
things
are
implyed
in
these
words
:
1.
that
as
God
required
the
keeping
of
these
solemn
●easts
,
so
also
especially
the
sanctifying
of
the
Sabbath
;
2.
that
when
any
of
these
feast-dayes
lighted
on
a
Sabbath
,
they
must
not
think
to
make
the
Sabbath
sacrifices
serve
for
these
festivals
.
Beside
the
gif●s
,
and
beside
all
your
vows
,
&c.
]
By
gifts
are
meant
the
first-born
cattel
and
first-fruits
,
and
all
other
contributions
and
gifts
which
of
their
own
free
will
they
were
wont
to
give
to
the
priests
;
by
vows
are
meant
vowed
sacrifices
;
the
drift
of
this
is
to
prevent
any
covetous
thoughts
which
might
arise
in
their
minds
of
thinking
with
such
gifts
or
vowed
sacrifices
to
supply
the
extraordinary
sacrifices
of
these
festivals
:
for
these
God
requires
over
and
above
their
gifts
and
vows
and
freewill-offerings
;
if
they
offered
ever
a
whit
the
lesse
because
of
the
sacrifices
of
these
feasts
,
they
should
be
judged
as
men
that
dealt
fraudul●ntly
with
God
.
Vers.
39.
Also
in
the
fifteenth
day
of
the
seventh
moneth
,
when
ye
have
gathered
in
the
fruit
of
the
land
,
&c.
]
Now
he
proceeds
to
set
down
more
particularly
how
that
feast
of
tabernacles
was
to
be
solemnized
,
whereof
he
had
begun
to
speak
ver.
34.
and
first
by
mentioning
that
this
feast
was
to
be
kept
when
they
had
gathered
in
the
fruit
of
the
land
,
he
puts
them
in
mind
that
they
might
be
the
better
at
leisure
to
keep
this
extraordinary
Sabbath
,
and
withall
implies
that
one
main
end
of
it
was
to
return
thanks
for
the
fruit
of
the
land
which
they
had
now
gathered
:
where
also
by
the
fruit
of
the
land
,
is
meant
not
their
corn
,
which
was
gathered
long
before
,
in
the
time
of
Pent●cost
;
but
the
latter
fruit
of
their
vines
and
olives
,
&c.
whereupon
this
feast
is
called
the
feast
of
ingathering
,
Exod.
23.
16.
Vers.
40.
And
ye
shall
take
you
on
the
first
day
the
boughs
of
goodly
trees
,
&c.
]
That
is
,
upon
the
first
day
of
the
feast
of
tabernacles
,
which
was
the
fifteenth
day
of
the
seventh
moneth
,
ver.
34.
This
day
it
seems
they
made
their
booths
,
or
tabernacles
,
some
upon
the
roofs
of
their
houses
,
some
in
the
streets
and
courts
of
Jerusalem
,
&c.
as
is
largely
●xpressed
,
Neh.
8.
15
,
16.
Go
forth
unto
the
mount
,
and
fetch
olive-branches
,
and
pine-branches
,
&c.
to
make
booths
as
it
is
written
;
so
that
the
boughs
they
are
here
appointed
to
take
were
it
seems
to
make
or
at
least
to
adorn
the
booths
they
were
to
dwell
in
:
yet
withall
that
is
not
unlikely
which
the
Jews
say
,
that
they
carried
boughs
and
branches
also
in
their
hands
in
signe
of
joy
.
And
to
make
their
booths
the
more
beautifull
,
and
that
all
things
might
represent
a
glad
and
joyfull
time
,
they
are
appointed
to
choose
the
boughs
of
the
goodliest
trees
,
such
as
are
the
olive
,
pine
,
myrtle
,
mentioned
,
Neh.
8.
15.
and
the
boughs
of
thick
trees
(
for
the
thicker
they
were
the
more
glorious
shew
they
made
,
and
the
fitter
they
were
to
make
booths
or
arbours
for
a
shadow
and
shelter
)
and
willows
of
the
brook
,
to
intimate
a
land
well
watered
,
which
might
be
of
use
to
bind
the
other
boughs
,
&c.
and
also
to
be
either
in
the
hand
or
on
the
booths
,
ornaments
and
signes
of
joy
,
and
that
especially
for
the
fruitfulnesse
of
the
land
wherein
God
had
planted
them
,
whereof
these
severall
boughs
of
goodly
trees
were
a●
evident
signe
.
Vers.
43.
That
your
generations
may
know
that
I
made
the
children
of
Israel
to
dwell
in
booths
,
&c.
]
S●e
Exod.
12.
37.
CHAP.
XXIV
.
Vers.
2.
Command
the
children
of
Israel
,
that
they
bring
unto
thee
pure
oyl-olive
,
&c.
]
This
which
is
given
here
in
charge
to
the
Israelites
,
is
for
the
continuall
supply
both
of
lamp
oyl
and
shewbread
,
to
wit
,
that
as
they
brought
them
at
first
,
so
they
must
still
be
supplyed
by
them
:
either
therefore
these
things
were
provided
by
the
civil
magistrate
out
of
the
common
s●ock
,
or
else
rather
●hey
were
provided
,
as
were
also
the
daily
sacrifices
,
and
whatsoever
else
was
offered
in
the
name
of
the
whole
people
,
out
of
the
treasury
of
the
temple
;
into
which
therefore
towards
the
supply
of
these
things
both
the
Princes
and
people
did
ordinarily
cast
in
what
they
were
willing
to
give
.
So
it
is
noted
of
Hezekiah
,
2.
Chron.
31.
3.
He
appointed
also
the
Kings
portion
of
his
substance
for
the
burnt-offerings
,
to
wit
,
for
the
morning
and
evening
burnt-offerings
,
and
the
burnt-offerings
for
the
Sabbaths
,
for
the
new
Moons
,
and
for
the
set
feasts
;
and
of
the
people
,
Luke
21.
1.
He
saw
the
rich
men
casting
their
gifts
into
the
treasury
,
and
a
certain
poore
widow
casting
in
thither
t●o
mites
.
Vers.
3.
In
the
tabernacle
of
the
congregation
shall
Aaron
order
it
from
the
evening
unto
the
morning
,
&c.
]
Or
his
sonnes
by
his
appointment
.
See
the
note
upon
Exod.
25.
37.
Vers.
5.
And
thou
shalt
take
fine
floure
,
and
bake
twelve
cakes
thereof
.
]
These
were
the
cakes
of
shewbread
,
concerning
which
see
the
note
upon
Exod.
25.
23.
The
floure
was
provided
at
the
common
charge
(
as
is
before
said
upon
ver.
1.
)
and
brought
to
the
priests
,
but
the
cakes
were
made
and
baked
by
the
Levites
of
the
family
of
Kohath
,
as
is
evident
1.
Chron.
9.
32.
where
it
is
said
that
some
of
the
sonnes
of
the
Kohathites
were
over
the
shew-bread
,
to
prepare
it
every
Sabbath
.
Vers.
6.
And
shalt
set
them
in
two
rows
,
six
on
a
row
,
&c.
]
The
common
opinion
is
,
that
those
twelve
cakes
of
shewbread
,
representing
the
twelve
tribes
of
Israel
,
were
not
set
one
by
another
,
but
six
one
upon
another
,
and
six
one
upon
another
.
But
because
this
way
it
cannot
so
properly
be
said
that
they
were
set
in
two
orders
or
rows
,
and
because
in
the
following
verse
there
is
order
given
for
the
putting
of
frankincense
upon
each
row
,
I
rather
think
that
they
were
set
in
order
along
the
table
,
six
in
one
row
and
six
in
another
.
Vers.
7.
And
you
shall
put
pure
frankincense
upon
each
row
,
that
it
may
be
on
the
bread
for
a
memoriall
,
even
an
offering
made
by
fire
unto
the
Lord.
]
For
the
incense
was
burned
upon
the
altar
,
when
they
took
away
the
bread
,
and
was
before-hand
laid
upon
the
bread
,
as
a
signe
that
God
would
through
Christ
remember
his
people
with
thoughts
of
favour
and
gracious
acceptance
.
Vers.
9.
And
it
shall
be
Aarons
and
his
sonnes
,
and
they
shall
eat
it
in
the
holy
place
.
]
That
is
,
after
it
had
stood
a
week
upon
the
table
before
the
Lord
.
For
it
is
most
holy
unto
him
of
the
offerings
of
the
Lord
,
&c.
]
Because
of
the
incense
which
was
burnt
,
the
bread
was
reputed
most
holy
,
as
if
it
had
been
of
the
offerings
made
by
fire
.
Vers.
10.
And
the
sonne
of
an
Israelitish
woman
,
whose
father
was
an
Egyptian
,
&c.
]
Thus
by
the
providence
of
God
in
the
party
thus
blaspheming
,
and
thus
punished
for
it
,
as
is
here
related
,
they
were
taught
,
1.
How
the
curse
of
God
doth
usually
follow
the
issue
of
such
unlawfull
mixtures
,
as
was
this
of
an
Egyptian
with
a●
Israelite
;
2.
How
severe
God
must
needs
be
against
this
sinne
in
his
own
genuine
people
,
who
would
not
suffer
it
unpunished
in
one
that
was
the
sonne
of
a
stranger
by
the
fathers
side
.
The
inserting
of
this
story
in
this
place
makes
it
more
then
probable
,
that
it
was
done
whilst
they
were
yet
in
the
desert
of
Sinai
,
even
whilst
the
Lord
was
giving
these
Laws
to
Moses
which
are
before
mentioned
,
as
is
expressed
in
the
next
chapter
,
ver.
1.
Whether
the
Egyptian
had
this
sonne
by
Shelomith
in
marriage
,
or
by
fornication
,
we
cannot
say
:
but
that
this
their
sonne
the
blasphemer
had
embraced
the
religion
of
the
Israelites
,
it
is
very
likely
,
both
because
he
came
away
with
them
out
of
Egypt
,
and
also
because
he
is
here
said
to
have
gone
out
amongst
the
children
of
Israel
,
which
implies
more
then
his
going
in
their
company
,
namely
,
that
he
went
out
amongst
them
as
one
of
them
.
And
this
sonne
of
the
Israelitish
woman
and
a
man
of
Israel
strove
together
in
the
camp
.
]
This
of
his
striving
is
expressed
,
to
let
us
know
that
a
blasphemer
,
though
provoked
,
is
not
therefore
to
be
excused
.
Vers.
11.
And
the
Israelitish
womans
sonne
blasphemed
the
name
of
the
Lord
,
and
cursed
.
]
His
sinne
I
conceive
was
not
rash
,
vain
,
and
unadvised
mentioning
Gods
name
either
in
swearing
,
cursing
the
man
with
whom
he
was
to
contend
,
or
otherwise
;
but
of
an
higher
nature
(
though
even
these
are
blasphemy
)
even
some
execration
or
reprochfull
speeches
uttered
in
his
fury
directly
against
God
:
as
if
for
instance
we
should
suppose
this
,
that
in
the
heat
of
contention
the
Israelite
upbraiding
him
with
his
idolatrous
father
,
and
denying
him
to
be
a
true
member
of
the
Church
of
God
he
should
thereupon
speak
scornfully
and
opprobriously
of
the
God
of
Israel
,
slighting
the
priviledge
of
being
one
of
his
people
.
Some
such
blasphemy
I
conceive
this
was
,
and
that
because
the
Law
which
God
gave
them
upon
this
occasion
speaks
of
cursing
God
,
ver.
15.
Whosoever
curseth
his
God
shall
bear
his
sinne
;
not
cursing
in
Gods
name
,
but
directly
and
expressely
of
cursing
God
.
And
they
brought
him
unto
Moses
,
&c.
]
According
to
the
order
mentioned
Exod.
18.
26.
The
hard
causes
they
brought
unto
Moses
.
Vers.
14.
Let
all
that
heard
him
lay
their
hands
upon
his
head
.
]
That
is
,
those
that
heard
him
were
to
come
forth
,
and
laying
their
hands
upon
his
head
to
give
in
evidence
against
him
,
and
so
thereupon
he
was
to
be
condemned
,
and
the
congregation
was
to
stone
him
.
Now
this
ceremony
of
the
witnesses
laying
their
hands
upon
his
head
was
1.
to
signifie
,
that
they
did
charge
this
sinne
upon
him
,
and
approve
of
the
punishment
that
was
to
be
inflicted
for
it
;
2.
that
having
witnessed
nothing
but
the
truth
,
they
were
free
from
his
death
,
but
his
bloud
must
be
upon
his
own
head
;
3.
to
imply
that
he
was
to
be
sacrificed
as
it
were
to
the
justice
of
God
:
for
as
those
that
brought
any
sacrifice
to
the
tabernacle
,
were
to
lay
their
hand
upon
the
head
of
the
sacrifice
,
thereby
signifying
their
desire
and
faith
,
that
the
death
of
that
sacrifice
might
and
should
satisfie
the
justice
of
God
in
their
behalf
;
so
here
the
laying
of
the
witnesses
hands
upon
the
head
of
the
blasphemer
did
signifie
their
desire
that
God
would
accept
of
his
punishment
as
a
sacrifice
offered
to
the
satisfying
of
his
justice
,
and
not
punish
the
land
and
people
for
it
.
Vers.
15.
Whosoever
curseth
his
God
shall
bear
his
sinne
,
and
he
that
blasphemeth
the
name
of
the
Lord
,
&c.
]
These
Laws
were
given
to
the
Israelites
,
upon
the
occasion
of
the
foregoing
story
of
the
blasphemer
that
was
stoned
.
Evident
it
is
that
these
are
two
distinct
Laws
,
Whosoever
shall
curse
his
God
shall
bear
his
sinne
,
and
,
He
that
blasphemeth
the
name
of
the
Lord
,
he
shall
surely
be
put
to
death
;
and
yet
hard
it
is
to
say
wherein
the
difference
lies
between
cursing
and
blaspheming
the
name
of
the
Lord
.
But
the
best
resolution
of
this
doubt
,
I
conceive
,
is
this
,
that
by
cursing
God
is
meant
when
a
man
shall
directly
and
purposely
speak
reprochfully
of
God
,
and
by
blaspheming
the
name
of
the
Lord
,
is
meant
when
men
do
so
profanely
mention
the
name
of
God
,
either
in
cursing
or
otherwise
,
that
what
they
say
of
God
tends
much
to
the
reproch
and
dishonour
of
God
,
though
they
do
not
directly
speak
against
God
.
Vers.
16.
All
the
congregation
shall
certainly
stone
him
.
]
The
people
must
all
have
their
hands
in
the
execution
,
1.
to
prove
their
zeal
in
revenging
the
dishonour
done
to
God
,
and
his
Laws
;
2.
that
themselves
might
learn
to
fear
those
sinnes
which
with
their
own
hands
they
had
punished
in
others
.
Vers.
17.
And
he
that
killeth
any
man
shall
surely
be
put
to
death
.
]
This
Law
is
here
inserted
upon
the
occasion
of
the
blasphemers
striving
with
the
Israelite
,
ver.
10.
and
to
show
that
God
was
tender
,
as
of
his
own
honour
,
so
of
the
safety
of
his
people
.
CHAP.
XXV
.
Vers.
2.
WHen
ye
come
into
the
land
which
I
give
you
,
then
shall
the
land
keep
a
Sabbath
unto
the
Lord
,
&c.
]
That
is
,
every
seventh
year
the
land
shall
lie
at
rest
,
ye
shall
neither
plow
it
nor
sow
it
,
&c.
Concerning
this
Sabbaticall
year
,
and
the
grounds
thereof
,
see
the
notes
upon
Exod.
23.
11.
This
year
also
they
did
forbear
exacting
their
debts
of
those
that
were
indebted
to
them
,
because
that
year
there
was
no
tillage
nor
harvest
to
make
money
of
:
of
which
see
also
the
notes
upon
Deut.
15.
1.
It
is
also
commonly
held
by
Expositours
that
this
year
all
Hebrew
servants
were
set
free
,
of
which
see
Exod.
21.
2.
for
of
this
I
find
no
clear
ground
in
the
Scriptures
,
but
rather
the
contrary
.
When
the
first
Sabbaticall
year
was
kept
by
the
Israelites
it
is
hard
to
determine
,
and
yet
sure
we
are
that
it
was
not
till
they
came
into
the
land
of
Canaan
.
The
most
probable
opinion
is
,
that
it
was
the
fourteenth
year
of
Joshua's
government
:
for
if
the
land
was
first
divided
among
the
Israelites
in
the
seventh
year
of
Joshua
,
as
may
be
gathered
from
Calebs
age
,
Josh.
14.
10.
then
the
seventh
year
after
that
,
when
they
had
tilled
the
land
,
and
reaped
the
crop
of
it
six
years
,
was
doubtlesse
their
first
Sabbaticall
year
.
Vers.
5.
That
which
groweth
of
it
own
accord
of
thy
harvest
thou
shalt
not
r●ap
,
&c.
]
That
is
,
as
in
other
years
,
by
a
peculiar
right
and
interest
,
but
in
common
as
others
did
,
onely
taking
what
might
serve
for
food
.
Vers.
8.
And
thou
shalt
number
seven
Sabbaths
of
years
unto
thee
,
&c.
]
Here
direction
is
given
for
the
year
of
Jubile
,
so
called
,
as
it
is
most
generally
held
,
from
an
Hebrew
word
Jovel
,
which
signifies
a
ramme
,
because
it
was
proclaimed
with
trumpets
or
cornets
made
of
rammes
horns
.
A
great
question
there
is
amongst
Expositours
,
nor
is
it
easily
to
be
resolved
,
concerning
the
numbring
of
this
year
of
Jubile
,
as
likewise
at
what
time
of
the
year
it
did
begin
.
Some
conceive
that
the
fourtyninth
year
,
which
was
the
last
of
the
seven
times
seven
years
,
was
the
year
of
Jubile
:
and
whereas
it
is
said
,
ver
10.
Ye
shall
hallow
the
fifti●th
year
,
they
say
it
is
called
the
fiftieth
year
by
reckoning
from
the
year
before
inclusively
,
and
so
conceive
that
the
year
of
Jubile
did
alwayes
concurre
with
the
seventh
Sabbaticall
year
.
But
against
this
manner
of
accounting
the
year
Jubile
,
there
may
be
serall
strong
objections
made
,
which
cannot
well
be
answered
:
as
1.
that
the
Jews
do
constantly
reckon
otherwise
,
making
the
Jubile
every
fiftieth
year
,
not
concurring
with
the
Sabbaticall
year
:
2.
that
according
to
this
manner
of
accounting
every
year
of
Jubile
was
then
to
be
counted
twice
,
as
the
last
of
one
fifty
years
,
and
the
first
of
another
;
and
besides
,
in
the
computation
for
the
first
fifty
years
,
there
was
no
Jubile
before
to
be
included
:
and
3.
that
it
had
been
superfluous
to
forbid
,
as
ver
11.
all
sowing
and
reaping
in
the
year
of
Jubile
,
if
it
had
alwayes
concurred
with
the
seventh
Sabbaticall
year
,
since
all
such
works
had
then
been
unlawfull
,
even
in
regard
that
it
was
a
seventh
year
.
And
therefore
I
conceive
that
the
more
probable
opinion
is
that
,
which
is
commonly
held
by
Expositours
,
namely
,
that
they
did
reckon
seven
times
seven
years
,
which
was
nine
and
fourty
years
,
and
then
the
next
year
after
,
to
wit
,
the
fiftieth
year
,
was
the
year
of
Jubile
:
and
this
year
was
not
reckoned
in
the
Sabbath
of
years
following
,
but
the
one
and
fiftieth
year
was
the
first
of
the
next
seven
years
;
for
else
they
should
not
have
sowed
and
reaped
six
years
in
this
week
of
years
.
Vers.
9.
Then
shalt
thou
●ause
the
trumpet
of
the
Jubile
to
sound
on
the
tenth
day
of
the
seventh
moneth
,
&c.
]
That
is
,
on
the
tenth
day
of
the
seventh
moneth
in
the
year
following
the
seventh
Sabbath
of
years
thou
shalt
throughout
all
the
land
with
the
sound
of
a
trumpet
or
cornet
proclaim
that
to
be
the
year
of
Jubile
.
It
was
proclaimed
on
the
seventh
moneth
,
because
it
was
the
first
moneth
of
the
civil
year
,
and
so
then
the
year
of
Jubile
began
:
and
it
was
proclaimed
on
the
tenth
day
of
that
moneth
,
which
was
the
day
of
atonement
,
and
a
publick
fast-day
for
all
the
people
,
1.
to
shew
that
our
freedome
from
the
spirituall
bondage
,
wherein
we
lie
by
nature
,
is
through
the
atonement
made
by
Christs
death
,
according
to
that
of
the
Apostle
,
Heb.
2.
12
,
15.
For
as
much
then
as
the
children
ar●
partakers
of
flesh
and
bloud
,
he
also
himself
likewise
took
part
of
the
same
,
that
through
death
he
might
destroy
him
that
had
the
power
of
death
,
that
is
,
the
devil
,
and
deliver
them
who
through
fear
of
death
were
all
their
lifetime
subject
to
bondage
:
and
2.
to
teach
us
that
the
way
to
attain
spirituall
joy
and
comfort
(
whereof
the
Jubile
was
a
signe
)
is
to
humble
and
afflict
our
souls
,
as
the
Jews
on
this
day
did
:
and
3.
to
teach
us
that
if
we
expect
mercy
from
God
in
the
pardon
of
our
sinnes
(
which
was
assured
to
them
on
this
day
of
expiation
)
we
ought
to
shew
mercy
to
our
brethren
,
as
they
did
this
day
by
releasing
their
servants
,
and
restoring
to
every
man
their
possessions
again
.
A
great
dispute
there
is
amongst
Expositours
,
when
the
year
of
Jubile
began
:
Some
hold
that
though
it
were
proclaimed
on
the
seventh
moneth
,
the
moneth
Tisri
,
yet
it
began
not
till
the
spring
following
,
in
the
moneth
Nisan
:
but
this
is
no
way
probable
;
for
the
time
of
sowing
was
about
the
seventh
moneth
,
and
it
is
not
likely
they
sowed
that
which
because
of
the
following
Jubile
they
might
not
reap
.
I
make
no
question
therefore
but
the
year
of
Jubile
began
on
this
seventh
moneth
,
but
whether
it
began
on
the
first
day
of
this
moneth
,
as
the
Jews
generally
hold
,
or
not
till
the
tenth
day
,
is
somewhat
questionable
;
yet
the
last
seems
to
me
most
probable
,
because
it
may
seem
strange
,
that
it
should
begin
ten
dayes
before
it
was
proclaimed
.
Vers.
10.
And
ye
shall
hallow
the
fiftieth
year
,
and
proclaim
liberty
throughout
all
the
land
,
&c.
]
That
is
,
ye
shall
set
it
apart
to
be
an
holy
year
,
and
shall
proclaim
liberty
throughout
all
the
land
,
to
wit
,
to
your
brethren
that
had
been
sold
to
you
for
servants
,
who
shall
hereupon
be
set
at
liberty
.
Now
the
year
of
Jubile
was
called
an
holy
year
,
because
it
was
separated
from
the
ordinary
imployments
of
other
years
in
tilling
and
sowing
their
land
,
&c.
that
they
might
be
at
more
leisure
to
spend
it
in
holy
imployments
,
and
that
it
might
be
to
them
a
year
of
holy
rejoycing
before
the
Lord
;
and
withall
because
it
was
to
be
a
type
of
that
evangelicall
Jubile
at
the
coming
of
Christ
,
when
by
the
trumpet
of
the
Gospel
,
first
sounded
by
the
Baptist
,
and
after
by
Christ
and
his
Apostles
,
there
should
be
great
joy
proclaimed
unto
all
nations
;
whence
it
is
that
the
time
of
the
Gospel
is
called
the
year
of
Gods
redeemed
,
Esa.
63.
4.
and
the
acceptable
year
of
the
Lord
,
Esa.
61.
2.
the
accepted
time
,
and
the
day
of
salvation
,
2.
Cor.
6.
2.
One
of
the
main
priviledges
of
this
year
was
that
which
is
here
mentioned
,
that
all
their
servants
were
set
at
liberty
.
Ordinarily
when
their
brethren
were
sold
to
them
for
servants
,
they
were
to
serve
them
six
years
;
but
if
the
year
of
Jubile
came
after
the
first
or
second
year
,
they
were
presently
set
free
:
yea
even
those
that
at
other
ordinary
times
did
refuse
to
be
set
free
,
and
so
had
their
ears
bored
through
,
and
were
by
the
Law
thereupon
to
serve
for
ever
,
Exod.
21.
16.
were
yet
set
free
at
the
year
of
Jubile
.
And
herein
was
the
year
of
Jubile
,
a
notable
type
of
the
evangelicall
Jubile
at
the
coming
of
Christ
,
when
all
Gods
redeemed
ones
were
set
free
from
the
bondage
of
the
Law
,
Satan
,
sinne
,
and
death
,
Joh.
8.
36.
If
the
sonne
shall
make
you
free
,
you
shall
be
free
indeed
.
It
shall
be
a
Jubile
unto
you
,
and
ye
shall
return
every
man
to
his
possession
.
]
This
was
another
priviledge
of
the
year
of
Jubile
,
That
when
that
year
came
all
the
land
that
had
been
sold
returned
to
the
owners
that
had
sold
it
,
or
to
their
heirs
:
for
no
man
might
sell
his
land
for
ever
,
ver.
23.
but
onely
for
so
many
years
as
were
behind
from
the
sale
to
the
year
of
Jubile
,
and
then
the
owners
entred
upon
the
land
again
.
And
this
was
the
reason
why
Naboth
would
not
sell
his
vineyard
to
Ahab
,
to
wit
,
for
ever
.
1.
King
.
21.
3.
The
Lord
forbid
it
me
,
saith
he
,
that
I
should
give
the
inheritance
of
my
fathers
unto
thee
.
Now
the
reasons
of
this
Law
were
,
1.
that
it
might
prevent
the
confusion
of
the
tribes
by
the
alienation
of
their
severall
portions
in
the
land
of
Canaan
from
one
to
another
;
2.
that
it
might
be
a
barre
in
the
way
of
the
rich
,
that
they
might
not
hope
to
swallow
up
the
inheritance
of
their
poore
brethren
,
and
so
to
enlarge
their
own
;
3.
that
it
might
be
a
perpetuall
memoriall
to
them
that
God
had
planted
them
in
the
land
,
because
they
might
not
sell
it
,
the
Lord
challenging
the
land
to
be
still
his
by
a
peculiar
right
,
and
willing
them
onely
to
esteem
themselves
as
sojourners
therein
with
him
,
whence
it
is
called
the
Lords
land
,
Hos.
9.
3.
They
shall
not
dwell
in
the
Lords
land
;
and
Esai
.
8.
8.
The
stretching
out
of
his
wings
shall
fill
the
breadth
of
thy
land
,
O
Immanuel
.
And
fourthly
,
That
it
might
be
a
figure
of
our
recovering
by
Christ
,
at
the
evangelicall
Jubile
,
that
heavenly
inheritance
which
we
had
lost
by
sinne
;
and
that
the
heavenly
Canaan
which
God
had
prepared
for
his
in
Christ
c●nnot
be
utterly
alienated
from
them
but
is
surely
confirmed
in
his
bloud
,
and
reserved
in
heaven
for
them
,
so
that
though
by
their
sinnes
they
may
for
a
time
deprive
themselves
of
the
comfortable
use
of
this
their
inheritance
in
the
Church
,
yet
they
shall
return
thereto
at
the
great
Jubile
of
Christs
second
appearing
,
when
the
trumpet
of
God
shall
sound
,
1.
Thess.
4.
16
,
17.
The
Lord
hims●lf
shall
descend
from
heaven
with
a
shout
,
with
the
voice
of
the
Archangell
,
and
with
the
trump
of
God
,
and
the
dead
in
Christ
shall
rise
first
;
Then
we
which
are
alive
and
remain
shall
be
caught
up
together
with
them
in
the
clouds
to
meet
the
Lord
in
the
aire
,
and
so
shall
we
be
for
ever
with
the
Lord
.
Vers.
12.
Ye
shall
eat
the
increase
thereof
out
of
the
field
.
]
And
not
out
of
the
barn
.
The
meaning
is
,
that
they
might
not
gather
and
lay
up
the
encrease
that
grew
of
the
land
in
the
year
of
Jubile
,
but
what
they
did
eat
hereof
in
common
together
with
others
,
they
must
take
it
immediately
out
of
the
field
.
Vers.
14.
And
if
thou
sell
ought
unto
thy
neighbour
,
or
buyest
ought
of
thy
neighbours
hand
,
ye
shall
not
oppresse
one
another
.
]
That
is
,
the
seller
shall
not
exact
more
of
him
that
buyes
then
the
use
of
the
land
is
truly
worth
from
the
time
of
the
sale
to
the
year
of
Jubile
,
nor
shall
the
buyer
seek
to
get
the
land
for
lesse
then
it
is
truly
worth
,
taking
advantage
of
the
necessity
of
him
that
is
forced
to
sell
.
Vers.
20.
And
if
ye
shall
say
,
What
shall
we
eat
the
seventh
year
,
&c.
]
An
objection
is
here
made
and
answered
,
concerning
the
rest
of
the
Sabbaticall
year
enjoyned
vers.
4.
The
objection
is
,
how
they
should
live
the
seventh
year
if
they
should
therein
neither
sow
nor
reap
:
And
the
answer
is
,
vers.
21
,
22.
That
God
would
command
such
a
blessing
upon
the
sixth
year
,
that
it
should
bring
forth
fruit
for
three
years
,
that
is
,
from
the
sixth
to
the
ninth
,
not
for
three
years
compleat
,
but
for
part
of
three
years
,
(
as
Christ
is
said
to
have
been
three
dayes
in
th●
grave
,
because
he
was
in
the
grave
part
of
three
dayes
(
for
the
increase
of
the
sixth
year
served
them
,
first
,
for
part
of
the
sixth
year
;
to
wit
,
from
barly-harvest
that
year
,
which
was
about
the
Passeover
,
till
the
seventh
moneth
,
when
the
Sabbaticall
year
began
;
secondly
,
for
all
the
Sabbaticall
year
;
thirdly
,
for
the
eighth
year
,
till
both
barly
and
wheat
harvest
of
that
they
had
sown
that
year
was
fully
gathered
and
made
ready
for
use
,
which
was
not
till
the
ninth
year
was
wellnigh
come
:
and
thus
the
increase
of
the
sixth
year
served
for
three
years
.
Now
for
the
year
of
Jubile
(
concerning
which
they
had
more
reason
to
doubt
,
because
then
they
did
neither
sow
nor
reap
for
two
years
toge●her
,
to
wit
the
fourtyninth
year
,
which
was
the
seventh
Sabbaticall
year
,
and
the
fiftieth
,
which
was
the
year
of
Jubile
)
by
what
is
said
concerning
the
seventh
year
,
●●e
like
must
be
conceived
concerning
that
too
,
namely
that
then
God
would
give
such
a
blessing
to
the
sixth
year
,
that
the
increase
thereof
should
serve
for
foure
years
,
that
is
,
for
part
of
foure
years
.
Vers.
23.
The
land
shall
not
●e
s●●d
for
ever
,
&c.
]
See
the
note
upon
vers.
10.
Vers.
25.
If
any
of
hi●
kin
come
to
redeem
it
,
then
shall
he
redeem
that
which
his
brother
sold
.
]
This
kinsman
that
was
allowed
to
redeem
the
possession
which
his
poore
brother
had
sold
was
a
figure
of
Christ
,
who
being
near
to
us
,
and
allyed
in
the
flesh
,
is
called
our
God
,
that
is
,
our
redeemer
or
deliverer
,
Esai
.
59.
20.
and
our
brother
,
Heb.
2.
11.
He
is
not
ashamed
to
call
them
brethrew
:
and
he
it
is
that
hath
redeemed
us
,
and
our
heavenly
inheritance
unto
us
,
in
our
low
depressed
and
poore
estate
,
Hos.
13.
14.
I
will
ransome
them
from
the
power
of
the
gr●ve
,
and
will
redeem
them
from
death
.
2.
Cor.
8.
9.
Though
he
was
rich
,
yet
for
your
sakes
he
became
poore
,
that
ye
through
his
poverty
might
be
rich
.
Vers.
29.
And
if
a
man
sell
a
dwelling-house
in
a
walled
city
,
&c.
]
In
two
particulars
the
Law
here
given
for
the
sale
of
houses
in
walled
towns
differs
from
that
before
given
for
the
sale
of
their
land
:
first
,
whereas
they
might
redeem
their
land
at
all
times
,
their
houses
in
walled
towns
they
might
not
redeem
unlesse
they
did
it
within
a
year
;
secondly
,
whereas
their
lands
did
alwayes
return
to
the
first
owners
at
the
year
of
Jubile
,
their
houses
in
walled
towns
did
not
return
to
those
that
sold
them
at
the
year
of
Jubile
,
but
if
the
owners
redeemed
them
not
within
a
year
they
were
alie●ated
from
them
for
ever
.
Of
which
differences
these
reasons
are
probably
given
:
First
,
because
●pon
these
houses
,
if
not
redeemed
within
so
short
a
time
,
much
cost
might
be
bestowed
by
him
that
had
bought
them
,
for
the
altering
,
repairing
or
enlarging
of
them
;
and
therefore
it
was
not
fit
they
should
be
redeemed
as
lands
were
:
and
on
the
otherside
in
many
years
they
might
be
much
decayed
,
and
so
not
be
restored
in
the
same
condition
they
were
in
,
when
they
were
sold
,
as
lands
might
:
Secondly
,
because
the
perpetuall
alienating
of
these
houses
in
walled
cities
did
not
make
such
confusion
in
the
tribes
,
as
the
alienating
of
their
lands
,
since
it
cannot
be
thought
that
in
populous
cities
,
onely
men
of
one
and
the
same
tribe
inhabited
:
Thirdly
,
because
men
might
better
part
with
their
houses
then
their
ground
,
that
should
yield
them
food
and
sustenance
,
yea
these
houses
might
be
burthensome
to
the
owners
becoming
poore
,
rather
then
usefull
.
Vers.
31.
They
may
be
redeemed
,
and
they
shall
go
out
in
the
Jubile
.
]
That
is
,
the
houses
in
villages
,
to
wit
,
because
the
lands
could
not
be
without
farmhouses
,
stables
,
&c.
Vers.
33.
For
the
houses
of
the
cities
of
the
Levites
are
their
possession
,
&c.
]
Therefore
as
the
Israelites
had
liberty
to
redeem
their
possessions
of
lands
,
and
enjoyed
the
priviledge
of
receiving
them
back
again
at
the
year
of
Jubile
;
so
it
was
fit
the
Levites
should
have
the
same
priviledges
concerning
their
houses
in
the
cities
allotted
them
,
because
they
had
no
other
possession
in
the
land
.
Vers.
34.
But
the
field
of
the
suburbs
of
their
cities
may
not
be
sold
,
&c.
]
The
field
of
the
suburbs
(
of
which
see
Numb
.
35.
4
,
5.
)
appointed
for
the
keeping
of
their
cattel
might
not
be
sold
at
all
,
left
wanting
that
necessary
help
,
they
should
be
forced
to
leave
their
dwellings
,
to
the
great
damage
of
the
whole
people
,
God
having
thus
dispersed
them
in
severall
cities
in
every
tribe
,
that
they
might
watch
over
the
souls
of
the
people
.
This
continued
during
the
politie
of
the
Jews
,
what
was
after
done
see
Acts
4.
36
,
37.
Joses
a
Levite
,
having
land
sold
it
,
and
brought
the
money
and
laid
it
at
the
Apostles
feet
.
Vers.
36.
Take
thou
no
usury
of
him
nor
increase
.
]
That
is
,
of
thy
poore
decayed
brother
,
whether
he
be
an
Israelite
born
,
or
a
stranger
that
is
become
a
proselyte
;
for
to
both
these
they
are
commanded
to
lend
in
the
foregoing
verse
,
and
therefore
from
both
these
they
are
here
forbidden
to
take
usury
or
increase
.
Vers.
39.
Thou
shalt
not
compell
him
to
serve
as
a
bond-servant
.
]
That
is
,
thou
shalt
not
compell
him
to
serve
for
ever
,
nor
use
him
basely
and
hardly
,
but
as
a
brother
.
Vers.
40.
And
shall
serve
thee
unto
the
year
of
Jubile
.
]
The
ordinary
time
of
their
service
was
but
for
six
years
,
Exod.
21.
2.
but
in
some
cases
their
ears
were
bored
,
and
they
were
to
serve
for
ever
,
Exod.
21.
6.
But
in
the
first
,
if
not
in
both
these
cases
,
the
Jubile
was
to
put
an
end
unto
their
service
,
and
they
were
to
be
set
free
.
And
as
their
serving
for
ever
had
an
end
at
the
year
of
Jubile
,
so
also
all
their
other
legall
ordinances
,
which
were
ordained
to
continue
for
ever
,
had
their
period
at
the
evangelicall
Jubile
,
of
which
this
was
a
type
.
Vers.
41.
And
then
shall
he
depart
from
thee
,
both
he
and
his
children
with
him
,
&c.
]
And
so
also
his
wife
,
Exod.
21.
3.
If
he
came
in
by
himself
,
he
shall
go
out
by
himself
:
if
he
were
married
then
his
wife
shall
go
out
with
him
.
Vers.
46.
They
shall
be
your
bond-men
for
ever
.
]
That
is
,
those
servants
which
you
buy
,
that
are
of
other
nations
;
for
these
,
yea
though
they
were
proselytes
,
were
not
set
at
liberty
at
the
year
of
Jubile
.
But
over
your
brethren
the
children
of
Israel
,
ye
shall
not
rule
one
over
another
with
rigour
.
]
Namely
first
,
they
must
not
be
put
to
such
vile
works
and
base
imployments
as
their
bondmen
of
the
Gentiles
:
secondly
,
they
must
not
be
held
in
perpetuall
bondage
,
but
must
go
out
free
,
,
they
,
their
wives
,
and
children
,
at
the
year
of
Jubile
;
thirdly
,
they
must
not
be
sold
to
others
for
bondmen
as
the
Gentiles
were
:
these
things
are
meant
here
by
ruling
over
them
with
rigour
;
for
cruelly
they
might
not
deal
with
their
bondmen
that
were
of
the
Gentiles
.
CHAP.
XXVI
.
Vers.
5.
ANd
your
threshing
shall
reach
unto
the
vintage
,
&c.
]
That
is
,
you
shall
have
such
plentifull
harvests
,
that
before
you
can
have
threshed
out
your
corn
,
the
vintage
shall
come
;
and
such
rich
vintages
,
that
before
they
be
ended
,
it
shall
be
time
to
sow
your
seed
,
&c.
Vers.
6.
Neither
shall
the
sword
go
through
your
land
.
]
That
is
,
ye
shall
live
in
peace
,
and
shall
not
be
destroyed
by
the
sword
of
your
enemies
.
But
yet
some
Expositours
hold
that
this
phrase
is
here
used
of
the
sword
going
through
the
land
,
because
armies
of
souldiers
are
wont
to
destroy
countreys
,
not
onely
by
fighting
against
them
,
but
also
by
going
through
them
.
Vers.
10.
And
ye
shall
eat
old
store
and
bring
forth
the
old
because
of
the
new
.
]
That
is
,
you
shall
have
such
store
of
old
corn
,
even
when
your
new
corn
is
gathered
in
,
that
you
shall
not
need
presently
to
be
spending
the
new
,
but
may
still
live
upon
the
old
store
;
and
yet
withall
your
new
harvests
shall
be
so
plentifull
,
that
of
necessity
you
must
empty
your
barns
of
old
corn
that
you
may
have
room
to
lay
up
the
new
.
Vers.
16.
I
will
even
appoint
●ver
you
terrour
,
consumption
,
and
the
burning
ague
,
&c.
]
These
words
,
I
will
appoint
over
you
,
imply
the
unresistablenesse
of
the
judgement
,
because
those
diseases
should
come
with
power
and
authority
from
God
upon
them
,
and
so
should
consume
their
eyes
,
&c.
as
indeed
such
diseases
being
in
extremity
do
oft
weaken
and
darken
the
sight
.
Vers.
19.
And
I
will
break
the
pride
of
your
power
.
]
That
is
,
I
will
break
your
exceeding
great
strength
wherein
you
are
wont
to
pride
your selves
.
Vers.
20.
And
your
strength
shall
be
spent
in
vain
,
&c.
]
That
is
,
though
you
spend
your
strength
with
excessive
toyling
and
moyling
in
plowing
and
manuring
your
ground
,
all
will
be
to
no
purpose
,
for
still
your
land
shall
not
yield
her
increase
.
Vers.
26.
And
when
I
have
broken
the
staff
of
your
bread
,
ten
women
shall
bake
your
bread
in
one
oven
.
]
This
is
mentioned
as
a
signe
or
effect
of
the
great
scarcity
of
bread
that
should
be
in
the
land
,
that
one
oven
should
contain
the
bread
of
many
families
.
Bread
is
here
called
the
staff
of
bread
,
because
it
strengtheneth
mans
heart
,
Psal.
104.
15.
because
it
is
the
chief
prop
and
support
of
mans
life
:
So
that
by
breaking
the
staff
of
bread
is
meant
the
depriving
them
of
this
stay
of
their
life
by
bringing
famine
and
penury
upon
them
,
as
it
is
evident
in
other
places
,
Moreover
he
called
for
a
famine
upon
the
land
,
he
brake
the
whole
staff
of
bread
,
Psal.
105.
16.
and
Ezek.
4.
16.
Sonne
of
man
,
behold
I
will
break
the
staff
of
bread
in
Jerusalem
that
they
may
want
bread
and
water
▪
and
of
this
judgement
this
is
mentioned
as
a
notable
effect
,
that
ten
women
,
that
is
,
many
families
,
should
bake
their
bread
in
one
oven
;
for
ten
in
the
Scripture
doth
often
signifie
many
,
as
is
formerly
shown
upon
Gen.
31.
7.
And
they
shall
deliver
your
bread
again
by
weight
.
]
This
is
reckoned
as
another
great
signe
of
scarcity
and
want
,
that
t●e
baker
should
deliver
them
their
bread
by
weight
.
So
it
is
said
,
Ezek.
4.
16.
I
will
break
the
staff
of
bread
in
Jerusalem
,
and
they
shall
eat
bread
by
weight
and
with
care
,
and
they
shall
drink
water
by
measure
;
and
therefore
of
him
,
whom
S.
John
saw
riding
upon
a
black
horse
,
which
was
famine
,
Rev.
5.
6.
it
is
said
that
he
had
a
pair
of
ballances
in
his
hand
,
to
wit
,
to
measure
out
bread
to
men
,
because
it
should
be
so
scarce
.
And
ye
shall
eat
and
not
be
satisfied
.
]
To
wit
,
either
because
of
the
small
quantity
,
or
for
want
of
Gods
blessing
upon
the
little
which
they
have
:
for
so
some
expound
the
staff
of
bread
,
the
strength
which
by
the
command
of
God
it
hath
to
nourish
our
bodyes
.
Vers.
30.
And
cast
your
carcases
upon
the
carcases
of
your
idols
.
]
That
is
,
upon
your
idols
now
mangled
and
broken
to
pieces
;
for
their
broken
images
are
here
called
the
carcases
of
their
idols
,
not
because
they
had
life
before
they
were
broken
to
pieces
,
but
by
way
of
derision
,
to
let
them
see
,
first
,
what
goodly
gods
they
had
worshipped
▪
that
should
in
that
day
lie
tumbled
in
a
heap
together
with
their
dead
carcases
;
and
secondly
,
to
intimate
that
these
their
idols
were
as
abominable
to
God
as
dead
stinking
carcases
are
unto
men
.
Vers.
31.
And
I
will
make
your
citie
waste
,
and
bring
your
Sanctuaries
unt●
d●solation
.
]
The
tabernacle
is
called
a
Sanctuary
,
Exod.
25.
8.
and
so
is
the
temple
also
1.
Chron
▪
22.
19.
and
each
of
them
,
for
the
severall
distinct
places
in
them
▪
the
outward
court
,
the
holy
and
most
holy
place
,
was
called
plurally
Sanctua●ies
,
Jer.
51.
51.
For
strangers
are
come
into
the
Sanctuaries
of
the
Lords
house
.
And
besides
the
Synagogues
may
be
in
this
word
Sanctuaries
comprehended
als●
.
Vers.
34.
Then
shall
the
land
enjoy
her
Sabbaths
,
&c.
]
As
resting
from
●●llage
,
from
which
she
should
have
rested
on
the
Sabbaths
,
but
could
not
be
permitted
because
of
their
covetousnesse
;
as
also
from
bearing
such
wicked
wretches
,
under
the
burthen
of
whom
whilst
the
earth
lay
groning
,
it
could
not
enjoy
her
Sabbaths
as
she
ought
:
for
where
there
is
not
a
resting
from
sinne
the
Sabbaths
are
not
truly
kept
.
CHAP.
XXVII
.
Vers.
2.
SPeak
unto
the
children
of
Israel
,
and
say
unto
them
,
&c.
]
The
Lord
having
given
them
laws
hitherto
concerning
the
necessary
duties
of
his
service
,
concludeth
now
with
this
concerning
vows
and
voluntary
services
,
When
a
man
shall
make
a
singular
vow
,
the
persons
shall
be
for
the
Lord
by
thy
estimation
.
That
is
,
when
any
man
shall
after
a
singular
manner
separate
any
thing
by
vow
from
common
use
for
the
Lords
service
,
the
persons
(
supposing
it
be
some
person
▪
whether
man
or
woman
that
is
vowed
)
shall
be
for
the
Lord
according
to
thy
estimation
,
that
is
,
they
shall
be
thenceforth
the
Lords
,
and
accordingly
either
they
shall
be
set
apart
to
the
Lords
service
,
or
else
they
shall
be
redeemed
according
to
thy
estimation
,
to
wit
,
according
to
that
value
which
the
priests
,
by
the
direction
which
thou
Moses
shalt
now
give
,
shall
set
upon
them
:
for
it
was
Moses
to
whom
the
Lord
now
spake
,
but
it
was
the
priest
that
did
value
that
which
was
vowed
,
as
is
evident
ver.
12.
though
according
to
that
direction
which
Moses
by
Gods
command
did
now
prescribe
them
.
Now
for
these
vows
of
persons
,
we
must
know
that
they
were
usually
made
in
time
of
some
affliction
or
distresse
;
as
when
married
persons
had
no
child
▪
they
did
sometimes
vow
that
if
the
Lord
would
give
them
a
child
,
they
would
give
themselves
or
that
their
child
unto
the
Lord
,
which
was
Hannahs
vow
,
1.
●●m
.
1.
11.
and
so
in
times
of
sicknesse
,
or
any
other
distresse
,
they
were
wont
to
vow
unto
the
Lord
delivering
them
,
that
they
would
give
such
and
such
persons
,
themselves
or
their
children
,
over
whom
they
had
power
,
unto
the
Lord
.
And
if
it
be
questioned
,
after
what
manner
and
to
what
use
they
were
vowed
unto
the
Lord
:
To
this
some
Expositours
answer
,
That
in
case
it
was
a
Levite
that
was
vowed
,
he
was
then
bound
by
that
vow
to
serve
●lwayes
in
the
tabernacle
or
temple
(
whereas
otherwise
he
should
have
served
there
onely
in
his
course
)
and
such
an
one
they
say
could
not
be
redeemed
.
But
if
the
person
vowed
were
of
any
other
tribe
,
they
were
onely
vowed
to
such
service
of
the
tabernacle
,
as
they
not
being
of
the
tribe
of
Levi
were
capable
of
,
as
for
drawing
of
water
,
or
hewing
of
wood
,
which
the
Gibeonites
afterwards
did
,
Josh.
9.
27.
or
if
they
were
women
,
for
spinning
for
making
the
priests
garments
,
and
providing
those
things
that
were
necessary
for
the
repair
of
the
tabernacle
,
and
other
such
like
services
,
which
accordingly
they
did
perform
,
or
else
paid
the
price
of
their
redemption
here
prescribed
.
But
others
again
hold
that
the
aim
and
intention
of
these
personall
vows
,
was
onely
that
they
should
pay
the
price
of
their
redemption
to
the
priests
,
which
was
imployed
either
for
the
maintenance
of
the
priests
,
Numb
.
18.
14.
or
else
for
the
reparations
of
the
Sanctuary
,
2.
Kings
12.
4
,
5.
Vers.
3.
And
thy
estimation
shall
be
of
the
male
from
twenty
years
old
even
unto
sixty
years
old
.
]
He
begins
with
this
age
,
because
it
comprehends
the
chief
of
mans
time
for
ability
of
body
and
mind
.
Vers.
4.
And
if
it
be
a
female
,
then
thy
estimation
shall
be
thirty
shekels
.
]
As
here
,
so
again
also
vers.
5
,
6
,
7.
still
a
smaller
summe
is
appointed
for
the
redemption
of
a
female
vowed
unto
the
Lord
,
then
for
the
redemption
of
a
male
,
and
that
not
so
much
because
of
the
dignity
of
the
man
above
the
woman
,
as
because
the
labour
and
service
of
a
man
is
counted
usually
of
much
more
value
then
the
ministery
and
service
of
a
woman
.
Vers.
5.
And
if
it
be
from
five
years
old
even
unto
twenty
years
old
,
&c.
]
These
that
were
vowed
to
God
so
young
,
could
not
be
vowed
by
themselves
,
but
by
their
parents
,
who
might
as
well
vow
them
to
God
,
as
sell
them
to
be
servants
to
others
,
and
therefore
they
were
bound
by
their
parents
vow
,
and
were
to
be
redeemed
.
Now
though
the
service
of
those
that
were
vowed
to
God
in
their
childhood
may
seem
to
be
more
worth
,
by
reason
the
time
of
their
service
was
likely
to
be
longer
,
then
those
that
were
vowed
at
thirty
and
fourty
years
old
;
yet
is
there
here
a
lesser
ransome
appointed
for
the
redemption
of
children
then
for
those
of
farre
more
years
,
and
that
because
they
were
valued
not
according
to
the
years
they
might
live
,
which
were
uncertain
,
but
according
to
their
present
estate
and
condition
.
Vers.
6.
And
if
it
be
from
a
moneth
old
,
even
unto
five
years
old
,
&c.
]
Under
this
age
there
was
no
valuation
at
all
,
see
Numb
.
13.
40
,
47.
and
18.
16.
yet
some
conceive
that
by
those
of
a
moneth
old
,
are
meant
all
that
were
in
their
first
moneth
,
even
from
the
first
moneth
birth
unto
a
moneth
fully
complete
.
Vers.
8.
But
if
he
be
poorer
then
thy
estimation
,
then
he
shall
present
himself
before
the
priest
,
and
the
priest
shall
value
him
,
&c
,
]
The
party
vowed
unto
the
Lord
together
with
the
party
vowing
,
as
when
the
father
vowed
his
sonne
or
daughter
:
and
it
is
left
to
the
discreet
charity
of
the
priest
to
s●●●
reasonable
rate
upon
him
according
to
his
ability
.
Vers.
9.
And
if
it
be
a
beast
whereof
men
bring
an
offering
unto
the
Lord
,
&c.
]
That
is
,
a
clean
beast
without
blemish
.
Vers.
10.
And
if
he
shall
at
all
change
beast
for
beast
,
then
it
and
the
exchange
thereof
shall
be
holy
.
]
To
wit
,
by
way
of
penalty
,
and
because
both
were
in
a
manner
consecrated
to
God
;
and
such
things
as
are
once
consecrated
to
God
must
not
return
to
the
owner
again
.
Vers.
11.
And
if
it
be
any
unclean
beast
,
of
which
they
do
not
offer
a
sacrifice
unto
the
Lord
,
&c.
]
This
which
is
said
of
unclean
beasts
,
to
wit
,
that
if
any
such
be
vowed
,
they
must
be
redeemed
at
such
a
price
as
the
priest
shall
value
them
,
&c.
may
be
meant
of
blemished
beasts
,
otherwise
fit
for
sacrifice
;
or
rather
generally
of
unclean
beasts
,
that
might
not
be
offered
in
sacrifice
:
onely
some
will
have
the
dog
excepted
,
because
of
that
place
,
Deut.
23.
18.
yea
,
according
to
this
law
,
Expositours
conceive
they
were
bound
to
do
in
all
other
moveable
goods
that
were
vowed
,
to
wit
,
that
the
priests
having
set
a
price
upon
them
,
the
party
that
vowed
them
might
redeem
them
;
and
that
otherwise
the
priests
might
sell
them
,
or
dispose
of
them
as
they
thought
fit
.
Vers.
13.
But
if
he
will
at
all
redeem
it
,
then
he
shall
adde
a
fifth
part
,
&c.
]
As
is
enjoyned
in
the
case
of
purloyning
holy
things
,
chap.
5.
16.
And
he
shall
ma●e
amends
for
the
harm
that
he
hath
done
in
the
holy
things
,
and
shall
adde
the
fifth
part
thereto
.
So
in
this
case
of
vows
,
when
he
that
voweth
will
not
stand
to
his
promise
,
the
Lord
layeth
on
him
this
penalty
for
his
inconstancy
and
lightnesse
of
mind
,
that
men
might
learn
to
be
stable-minded
,
even
in
such
voluntary
vows
,
and
not
think
to
have
any
interest
in
that
which
is
once
by
a
vow
given
to
God
.
Vers.
14.
And
when
a
man
shall
sanctifie
his
house
to
be
holy
unto
the
Lord
,
&c.
]
That
is
,
by
a
vow
,
which
men
were
wont
to
do
,
as
desiring
to
obtain
from
God
a
safe
healthfull
and
prosperous
habitation
in
them
.
Vers.
15.
And
if
he
that
sanctified
it
will
redeem
his
house
,
then
he
shall
adde
the
fifth
part
,
&c.
]
Why
this
was
enjoyned
,
see
the
note
before
upon
vers.
13.
The
priests
did
usually
value
those
things
that
were
vowed
at
a
reasonable
rate
,
and
therefore
they
might
the
better
pay
a
fifth
part
more
then
the
price
set
upon
them
.
But
if
they
did
not
redeem
their
houses
at
the
year
of
Jubile
,
the
priests
had
the
perpetuall
possession
of
them
,
and
this
made
them
the
more
carefull
and
willing
to
redeem
them
.
Vers.
16.
And
if
a
man
shall
sanc●●fie
unto
the
Lord
some
part
of
a
field
of
his
possession
,
&c.
]
That
is
,
if
a
man
shall
vow
unto
the
Lord
some
part
of
a
field
that
came
by
inheritance
(
for
direction
is
afterwards
given
,
vers.
22.
for
fields
purchased
of
others
,
wherein
onely
they
should
have
right
unto
the
year
of
Jubile
)
the
priest
then
was
to
set
an
estimation
upon
it
according
to
the
quantity
of
seed
that
would
sow
the
land
so
vowed
,
and
that
price
the
owner
of
the
land
was
to
pay
to
the
priest
if
he
would
redeem
it
,
and
a
fifth
part
over
and
above
.
This
vowing
of
some
part
of
their
land
unto
the
Lord
was
usually
done
,
in
expectation
of
having
their
fields
yield
the
greater
increase
▪
and
the
price
here
set
for
the
redemption
of
such
land
was
,
that
they
were
to
pay
according
to
the
rate
of
fifty
shekels
for
so
much
land
as
required
an
homer
of
barley
seed
to
sow
it
,
as
for
instance
,
if
an
homer
would
sow
it
,
then
they
were
to
pay
fifty
shekels
of
silver
for
the
redemption
of
it
;
if
it
required
two
homers
to
sow
it
,
then
they
were
to
pay
a
hundred
shekels
;
if
three
homers
,
then
a
hundred
and
fifty
shekels
,
&c.
and
again
,
if
half
an
homer
would
sow
it
,
then
they
were
to
pay
twenty
five
shekels
,
and
so
ratably
they
paid
for
all
land
they
had
vowed
according
to
the
quantity
of
seed
that
would
sow
it
.
Indeed
it
is
questioned
amongst
Expositours
whether
this
summe
set
for
the
redemption
of
such
land
was
but
once
paid
,
or
whether
so
much
was
paid
yearly
till
the
year
of
Jubile
came
.
This
last
many
do
hold
,
and
that
because
they
judge
that
fifty
shekels
was
not
a
valuable
consideration
(
unlesse
it
were
paid
yearly
till
the
Jubile
came
)
for
so
much
land
as
required
an
homer
of
seed
to
sow
it
.
But
doubtlesse
in
rating
the
land
that
was
vowed
there
was
a
favourable
respect
had
to
the
owner
,
neither
did
the
Lord
intend
i●
should
be
rated
according
to
the
exact
worth
of
the
land
;
and
therefore
also
the
same
price
is
here
set
down
upon
all
land
,
whereas
we
know
that
an
acre
of
some
land
may
be
worth
foure
times
as
much
of
other
land
.
So
that
to
me
it
seems
most
probable
that
the
summe
here
set
was
not
paid
yearly
,
but
onely
once
,
when
the
land
was
redeemed
.
Vers.
17.
If
he
sanctifie
his
●ield
from
the
year
of
Jubile
,
&c.
]
That
is
,
if
a
man
do
vow
a
fi●ld
unto
God
immediately
after
the
year
of
Jubile
is
past
,
in
the
first
of
the
fifty
years
that
must
runne
to
another
Jubile
,
according
to
thy
estimation
it
shall
stand
▪
that
is
,
that
estimation
of
his
land
shall
stand
before
mentioned
,
to
wit
,
he
shall
pay
for
the
redeeming
of
●t
fifty
shekels
for
every
omer
it
will
take
in
barley-seed
answerable
to
the
fifty
years
from
Jubile
to
Jubile
.
But
if
he
sanctifie
his
field
after
the
Jubile
,
then
the
priest
shall
reckon
unto
him
the
money
according
to
the
years
that
remain
,
that
is
,
the
priest
shall
then
demand
of
him
for
the
redemption
of
his
land
proportionably
according
to
the
years
that
are
behind
unto
the
year
of
Jubile
;
as
for
instance
,
if
there
remain
but
thirty
years
unto
the
year
of
Jubile
,
the
land
that
requires
an
omer
of
seed
to
sow
it
shall
then
be
valued
but
at
thirty
shekels
,
&
if
there
remain
but
twenty
five
years
to
Jubile
,
it
shall
then
be
valued
but
at
twenty
five
shekels
,
and
so
proportionably
still
according
as
the
land
is
more
or
lesse
.
Vers.
19.
And
i●
he
that
sanctified
the
field
,
will
in
any
wise
redeem
it
,
then
he
●●all
adde
the
fif●h
part
,
&c.
]
See
the
notes
upon
vers.
19.
and
vers.
15.
Vers.
20.
And
if
he
will
not
redeem
the
field
,
or
if
he
have
sold
the
field
to
another
man
,
&c.
]
The
meaning
of
the
first
clause
is
clear
,
namely
,
that
if
the
party
that
had
vowed
some
part
of
his
land
unto
the
Lord
,
refuse
to
redeem
it
,
to
wit
,
when
the
priest
had
set
a
price
upon
it
,
it
should
be
taken
as
if
he
had
voluntarily
given
the
poss●ssion
thereof
wholly
unto
God
,
and
then
afterward
he
might
not
recall
it
,
but
it
was
wholly
separated
from
him
.
But
the
meaning
of
the
second
clause
,
or
if
he
have
sold
the
field
to
another
man
,
is
more
questionable
:
for
many
Expositours
understand
the
party
selling
to
be
the
priest
,
or
the
treasurer
of
the
priests
at
least
:
if
it
be
meant
of
the
owner
that
vowed
the
land
,
that
then
by
his
selling
the
land
is
meant
onely
his
permitting
it
to
be
sold
by
the
priests
,
and
therefore
many
Interpreters
translate
this
second
clause
thus
,
or
if
the
field
be
sold
to
another
man
,
and
so
they
conceive
the
meaning
of
this
second
clause
to
be
,
that
if
the
field
were
once
sold
to
another
man
,
because
the
owner
refused
to
redeem
it
,
the
owner
might
not
afterwards
redeem
it
,
and
so
it
should
be
for
ever
alienated
from
him
.
But
considering
that
these
two
●lauses
are
joyned
together
by
that
copulative
particle
Or
,
And
if
he
will
not
redeem
the
field
,
or
if
he
have
sold
the
field
to
another
man
,
it
is
hard
to
understand
the
s●●st
clause
of
him
that
vowed
the
land
,
and
the
second
of
the
priests
;
and
therefore
other
Expositours
do
better
understand
this
second
clause
,
as
well
as
the
first
,
of
the
party
that
had
vowed
the
land
to
the
Lord
,
to
wit
,
that
if
he
refused
to
redeem
the
land
,
or
if
af●er
he
had
vowed
it
to
God
,
he
never
sought
to
perform
his
vow
,
but
sacrilegiously
robbed
God
by
selling
his
land
to
some
other
man
,
in
either
of
these
cases
he
should
not
ever
after
that
have
power
to
redeem
his
land
;
though
when
he
had
sold
it
,
the
man
that
had
bought
it
should
enjoy
it
to
the
year
of
Jubile
,
yet
then
it
should
return
not
to
the
seller
,
but
to
the
priest
,
who
should
enjoy
it
as
the
Lords
by
a
former
vow
,
It
shall
not
be
redeemed
any
more
,
saith
the
text
,
and
vers.
21.
The
possesion
thereof
shall
be
the
priests
.
But
yet
first
,
becau●e
it
is
expresly
said
,
that
the
priests
should
have
no
inheritance
in
the
land
▪
Numb
.
18.
20.
And
the
Lord
spake
unto
Aaron
,
Thou
shalt
have
no
inheritance
in
their
land
,
neither
shalt
thou
have
any
part
amongst
them
;
secondly
,
because
there
was
su●h
care
taken
by
the
law
of
God
that
the
land
belonging
to
one
tribe
should
not
for
ever
be
alienated
and
passed
over
to
another
tribe
,
therefore
many
Expositours
hold
▪
that
though
the
possession
of
such
lands
as
were
vowed
to
God
,
came
to
the
prie●ts
in
the
year
of
Jubile
,
because
they
were
not
redeemed
,
yet
the
priests
were
bound
a●
every
Jubile
,
when
they
returned
to
them
,
to
sell
them
again
to
some
of
the
tribe
to
which
the
land
belonged
,
yea
to
the
next
kinsman
of
the
first
owner
if
he
would
buy
them
,
and
that
the
priests
might
not
keep
them
in
their
own
hands
.
Vers.
21.
But
the
field
when
it
goeth
o●t
in
the
Jubile
shall
be
holy
unto
the
Lord
,
as
a
field
devoted
,
&c.
]
See
the
note
upon
vers.
28.
Vers.
23.
And
he
shall
give
thy
estimation
in
that
day
,
as
a
holy
thing
unto
the
Lord.
]
Here
in
the
redemption
of
lands
,
which
were
not
of
a
mans
inheritance
,
but
purchased
of
another
,
there
is
no
addition
of
the
fifth
part
required
,
as
before
,
vers.
19.
because
the
party
vowing
it
was
himself
but
a
termer
in
it
or
a
leassee
unto
the
year
of
Jubile
,
and
so
had
no
more
advantage
by
repossessing
it
then
another
should
have
by
buying
it
,
if
he
refused
it
.
Vers.
26.
Onely
the
firstlings
of
the
beasts
which
should
be
the
Lords
firstlings
,
no
man
shall
sanctifie
it
whether
it
be
ox
or
sheep
.
]
That
is
,
no
man
shall
vow
to
give
unto
the
Lord
the
male
firstling
of
an
ox
,
sheep
or
goat
,
and
that
because
their
male
firstlings
were
already
the
Lords
in
that
regard
as
they
were
firstlings
.
But
might
they
then
vow
any
other
male
firstlings
?
Doubtlesse
no
:
for
all
such
first-born
whatsoever
were
the
Lords
,
Numb
.
8.
17.
All
the
first-born
of
the
children
of
Israel
are
mine
saith
the
Lord
,
both
man
and
beast
:
But
because
the
first-born
of
sheep
and
such
other
catel
,
as
used
to
be
sacrificed
,
could
not
be
redeemed
,
Numb
.
18.
17.
and
so
could
never
be
vowed
unto
the
Lord
,
whereas
all
other
first-born
might
be
redeemed
,
and
after
that
might
again
be
consecrated
to
the
Lord
by
a
vow
,
yea
before
they
were
redeemed
they
might
be
vowed
with
respect
to
the
time
after
redemption
,
as
Samuel
Hannahs
first-born
sonne
was
vowed
,
1.
Sam.
1.
11.
therefore
the
firstlings
of
oxen
and
sheep
are
here
particularly
mentioned
,
because
they
were
never
capable
of
being
vowed
unto
the
Lord
.
Vers.
27.
And
if
it
be
an
unclean
beast
then
he
shall
redeem
it
according
to
thy
estimation
,
&c.
]
That
is
,
if
any
shall
vow
an
unclean
beast
,
then
he
may
redeem
it
;
and
if
he
will
redeem
it
,
it
shall
be
redeemed
according
to
thy
estimation
,
&c.
for
this
is
not
spoken
of
redeeming
the
first-born
of
unclean
beasts
,
but
of
unclean
beasts
that
were
vowed
,
as
before
vers.
11.
which
is
evident
in
that
here
is
injoyned
the
adding
of
a
fifth
part
over
and
above
the
price
of
the
cattel
redeemed
,
which
is
no
where
enjoyned
for
the
redeeming
of
the
first-born
.
Vers.
28.
Notwithstanding
no
devoted
thing
that
a
man
shall
devote
unto
the
Lord
,
&c.
]
That
is
,
nothing
that
is
anathematized
,
so
it
is
in
the
Greek
:
nothing
destroyed
or
wholy
cut
off
,
as
the
Hebrew
word
signifieth
.
Things
devoted
,
I
conceive
,
were
such
things
as
were
consecrated
and
set
apart
absolutely
unto
God
withou●
power
of
redemption
,
and
that
not
by
an
ordinary
vow
,
but
with
a
curse
of
destruction
denounced
and
desired
upon
any
whosoever
it
be
,
that
shall
divert
that
to
any
private
use
.
Hence
the
offerings
of
the
temple
,
mentioned
Luke
21.
5.
are
there
called
anathemata
.
Vers.
29.
None
devoted
which
shall
be
devoted
of
men
shall
be
redeemed
,
but
shall
surely
be
put
do
death
.
]
Three
severall
wayes
this
clause
of
the
law
concerning
devoted
things
is
understood
by
Expositours
:
first
,
some
understand
it
onely
of
beasts
,
yea
principally
of
unclean
beasts
,
devoted
of
men
,
that
is
,
devoted
by
men
,
conceiving
that
this
is
added
to
satisfie
a
doubt
,
namely
,
that
if
things
devoted
might
not
be
sold
,
what
then
shall
be
done
with
those
devoted
unclean
beasts
which
were
not
fit
for
the
Lords
use
?
to
which
they
say
an
answer
is
here
given
,
namely
,
that
however
they
might
not
be
sold
,
but
must
be
put
to
death
.
Again
secondly
,
some
understand
it
generally
of
all
devoted
things
,
whether
men
or
beasts
or
lands
,
&c.
and
these
by
the
last
clause
,
wherein
it
is
said
,
that
such
things
shall
surely
be
put
to
death
,
understand
a
finall
separating
such
things
from
all
civill
use
unto
the
Lord
,
either
by
death
or
otherwise
,
to
wit
,
that
such
things
were
either
to
be
put
to
death
,
or
else
that
they
were
to
be
irrecoverably
cut
off
from
all
civill
use
,
which
in
a
metaphoricall
phrase
is
a
kind
of
death
,
such
things
being
civilly
dead
(
as
we
use
to
say
)
in
regard
of
the
former
owner
.
But
thirdly
,
some
understand
it
onely
of
men
that
are
devoted
:
for
men
,
they
say
,
are
here
mentioned
,
not
as
the
persons
devoting
,
but
as
the
persons
devoted
;
and
therefore
it
is
not
translated
,
None
devoted
,
which
shall
be
devoted
by
men
,
but
,
None
devoted
,
which
shall
be
devoted
of
men
,
or
from
amongst
men
,
shall
be
redeemed
,
that
is
,
no
men
that
are
devoted
shall
be
redeemed
,
but
shall
surely
be
put
to
death
.
And
this
seems
the
most
probable
Exposition
,
and
most
agreeable
with
our
translation
.
Onely
then
it
must
be
understood
of
such
as
were
devoted
unto
destruction
,
which
was
done
sometimes
by
a
speciall
and
extraordinary
vow
,
and
so
the
Canaanites
were
devoted
,
Numb
.
21.
2.
Israel
vowed
a
vow
unto
the
Lord
,
and
said
,
If
thou
wilt
indeed
deliver
this
people
into
my
hand
,
then
will
I
utterly
destroy
their
cities
;
or
else
by
Gods
speciall
command
,
and
so
the
inhabitants
of
Jericho
were
devoted
,
Josh.
6.
17.
and
the
Amalekites
,
1.
Sam.
15.
3.
for
if
we
extend
it
to
the
devoting
of
men
to
Gods
service
,
then
that
last
clause
,
they
shall
surely
be
put
to
death
,
cannot
be
meant
otherwise
then
in
that
metaphoricall
sense
before
spoken
of
,
namely
that
such
were
to
be
wholly
given
up
for
ever
to
the
Lord
,
as
men
dead
unto
the
world
,
and
so
Samuel
,
they
say
,
was
devoted
to
the
Lord
.
Vers.
30.
And
all
the
tithe
of
land
,
whether
of
the
seed
of
the
la●d
,
or
of
the
fruit
of
the
tree
,
is
the
Lords
.
]
There
are
two
sorts
of
tithes
in
the
Law
,
the
first
which
was
given
to
the
Levites
,
Numb
.
18.
21.
the
second
which
(
after
the
paiment
of
the
former
tithe
)
was
separated
and
carried
up
to
Jerusalem
,
and
there
eaten
by
the
owners
,
Deut.
12.
6
,
7
,
11.
this
may
be
meant
of
both
,
though
principally
of
the
first
,
as
is
methinks
evident
by
that
generall
expression
,
all
the
tithe
of
the
land
,
&c.
Vers.
31.
And
if
a
man
will
at
all
redeem
ought
of
●i●
tithes
,
he
shall
adde
thereto
the
fifth
part
thereof
,
&c.
]
Which
was
to
make
su●●
that
the
Levites
should
lose
nothing
by
the
cunning
of
the
owners
buying
:
the
second
tithe
might
be
turned
into
money
,
Deut.
14.
23.
but
for
the
Lords
use
,
not
their
own
private
commodity
.
Vers.
32.
And
concerning
tithe
of
the
herd
or
of
the
flock
,
even
whatsoever
passeth
under
the
rod
,
&c.
]
This
phrase
hath
respect
unto
the
manner
of
tithing
,
which
was
thus
;
as
they
went
out
of
the
fold
or
barn
one
by
one
,
the
tithing
man
with
his
rod
numbred
them
,
and
the
tenth
,
as
it
casually
passed
by
,
whether
good
or
bad
,
male
or
female
,
was
marked
out
for
the
tithe
.
ANNOTATIONS
On
the
third
book
of
MOSES
called
NUMBERS
.
CHAP.
I.
ANd
the
Lord
spake
unto
Moses
in
the
wildernesse
of
Sinai
,
&c.
]
This
third
book
of
Moses
is
called
Numbers
,
because
therein
are
related
two
severall
numbrings
of
the
people
,
the
one
here
in
the
first
entrance
of
this
book
,
the
other
afterwards
,
chap.
26.
besides
many
other
numbrings
,
as
of
the
offerings
of
the
Princes
,
and
of
the
severall
stages
of
the
Israelites
in
their
journeyings
towards
the
land
of
Canaan
,
&c.
In
these
first
words
he
tells
us
the
place
and
time
when
they
were
numbred
,
to
wit
,
in
the
wildernesse
of
Sinai
,
and
that
on
the
first
day
of
the
second
moneth
in
the
second
year
after
their
return
out
of
Egypt
:
In
the
beginning
of
the
third
moneth
of
the
first
year
they
came
first
into
the
wildernesse
of
Sinai
,
Exod.
19.
1.
upon
the
very
first
day
of
the
first
moneth
of
the
second
year
the
tabernacle
was
erected
,
Exod.
40.
17.
and
now
on
the
first
day
of
the
second
moneth
of
this
year
this
command
was
given
for
the
numbring
of
the
people
:
whereby
it
is
evident
that
all
those
things
,
which
are
related
in
the
foregoing
book
of
Leviticus
,
were
done
within
the
compasse
of
one
moneth
,
to
wit
,
the
first
moneth
of
this
second
year
.
And
if
we
consider
also
that
the
Israelites
went
not
out
of
the
wildernesse
of
Sinai
till
the
twentieth
day
of
this
moneth
,
into
which
they
enterd
the
first
day
of
the
third
moneth
of
the
first
year
,
it
is
manifest
that
they
were
in
this
wildernesse
a
full
year
within
a
few
dayes
.
Now
whereas
it
is
said
also
here
that
God
gave
Moses
this
command
for
the
numbring
of
the
people
in
the
tabernacle
of
the
congregation
,
hence
some
Expositours
inferre
that
God
did
not
speak
now
to
him
,
out
of
the
doore
of
the
tabernacle
,
as
many
times
he
did
,
but
within
the
tabernacle
from
off
the
mercy
seat
,
as
it
is
expressely
said
he
did
,
chap.
7.
8
,
9.
Vers.
2.
Take
ye
the
summe
of
all
the
congrega●ion
of
the
children
of
Israel
,
&c.
]
In
Exodus
and
Leviticus
Laws
were
given
fo●
Gods
worship
and
service
;
and
here
now
the
Lord
settles
the
church
and
common-wealth
in
order
.
They
had
been
once
numbred
the
year
before
,
the
first
year
after
their
coming
out
of
Egypt
,
when
every
man
paid
a
ransome
for
his
soul
,
whereby
their
redemption
by
Christ
was
figured
,
Exod.
30.
11
,
12.
Now
another
muster
is
enjoyned
:
1.
that
they
might
be
still
put
in
mind
both
of
Gods
faithfulnesse
in
performing
his
promise
,
that
especially
of
multiplying
them
so
exceedingly
,
as
also
of
his
power
and
providence
in
maintaining
such
a
huge
multitude
of
people
in
such
a
desert
place
:
2.
that
the
distinct
knowledge
of
their
numbers
might
be
an
encouragement
to
the
people
,
being
now
to
go
forward
against
their
enemies
:
3.
that
as
they
numbred
them
they
might
withall
rank
them
in
order
according
to
their
tribes
and
families
,
to
the
end
they
might
travell
along
in
good
array
without
tumult
and
confusion
:
4.
to
intimate
how
tenderly
carefull
God
was
over
them
,
and
what
precious
account
he
made
of
them
:
for
those
things
men
highly
es●eem
,
and
for
which
they
are
solicitously
carefull
,
they
are
often
numbring
,
as
we
see
in
the
shepherds
often
numbring
their
sheep
,
and
the
rich
mans
telling
over
his
coyn
:
yea
5.
some
adde
another
reason
,
to
wit
,
that
they
might
gather
of
every
man
that
was
numbred
that
poll-money
enjoyned
to
be
paid
at
their
numbring
for
the
service
of
the
tabernacle
,
Exod.
30.
12.
When
thou
takest
the
summe
of
the
children
of
Israel
after
their
numbers
,
then
shall
they
give
every
man
a
ransome
for
his
soul
unto
the
Lord
.
But
,
as
there
it
is
noted
,
it
is
questionable
whether
that
were
commanded
as
a
perpetuall
Law
that
was
alwayes
to
be
observed
.
Every
male
by
their
poll
:
from
twenty
years
old
and
upward
.
]
So
that
it
is
ma●●fest
,
that
neither
women
nor
children
were
numbred
,
nor
any
that
were
not
full
twentie
years
old
;
the
reason
whereof
was
,
because
onely
those
were
numbred
that
were
fit
for
the
warre
:
yet
others
would
have
another
reason
added
besides
,
to
wit
,
that
none
might
presume
to
take
the
full
number
of
those
of
whom
God
had
said
●hat
they
should
be
innumerable
,
according
to
that
,
1.
Chron.
27.
23.
But
David
●ook
not
the
number
of
them
from
●wenty
years
old
and
under
,
because
the
Lord
had
said
he
would
increase
Israel
like
to
the
starres
of
the
heaven
.
Vers.
3.
All
that
are
able
to
go
forth
to
warre
in
Israel
.
]
Those
therefore
that
were
by
age
,
sicknesse
,
or
any
o●her
infirmity
disabled
for
the
warre
,
were
not
numbred
amongst
the
rest
of
the
people
.
Vers.
4.
And
with
you
there
shall
be
a
man
of
every
tribe
,
&c.
]
To
wit
,
to
see
that
the
work
was
carried
fairly
without
any
wrong
done
to
any
of
the
tribes
.
We
cannot
say
whether
these
hereafter
named
were
the
heads
and
princes
of
the
tribes
before
,
and
onely
here
by
name
appointed
to
this
work
,
both
to
avoid
contention
about
it
,
and
withall
that
their
names
might
be
honoured
in
the
memoriall
of
the
work
;
or
whether
they
were
now
chosen
of
God
to
have
the
preheminence
,
and
●o
be
the
heads
of
each
tribe
.
Indeed
some
Expositours
do
conclude
for
certain
that
●hey
were
the
heads
of
each
tribe
before
,
and
that
because
they
take
it
for
granted
that
that
which
is
related
concerning
these
men
by
name
,
chap.
7.
to
wit
,
that
as
princes
of
●ach
tribe
they
brought
their
●everall
offering●
for
the
service
of
the
tabernacle
,
was
done
a
moneth
before
this
numbring
of
the
people
,
to
wit
,
in
the
first
moneth
of
the
second
year
,
on
the
day
the
altar
was
anointed
,
which
they
gather
from
the
1.
verse
of
the
7.
chapter
of
this
book
.
But
whether
this
may
be
thence
so
certainly
concluded
,
see
the
note
upon
the
place
.
Vers.
10.
Elishama
the
sonne
Ammihud
.
]
Numbers
7.
48.
it
is
written
Ammiud
.
Vers.
14.
Of
Gad
;
Eliasaph
the
sonne
of
D●üel●
.
]
Who
is
called
,
chap.
2.
14
▪
Reüel
,
because
the
Hebrew
letters
are
like
one
another
,
and
often
changed
.
Vers.
21.
Those
that
were
numbred
of
them
,
even
of
the
tribe
of
Ruben
,
were
fourtie
six
thousand
and
five
hundred
.
]
Reubens
number
was
l●ss●
then
any
of
the
sonnes
of
Jacob
(
except
Gad
,
Asher
,
and
Benjamin
)
which
may
be
esteemed
as
an
effect
of
that
curse
denounced
by
Jacob
,
G●n
.
49.
3
▪
4.
that
he
should
lose
the
priviledge
of
his
birthright
,
the
excellency
of
dignity
and
the
excellenc●●
of
power
▪
because
he
went
up
to
his
fathers
bed
.
Vers.
24.
Of
the
children
of
Gad
,
by
their
generations
,
&c.
]
Gad
is
here
reckoned
in
the
third
place
,
because
this
tribe
was
joyned
with
Reubens
and
Simeons
on
the
South
quarter
of
the
host
,
Numbers
2.
10
,
14.
and
so
it
is
in
the
rest
.
Vers.
27.
Those
that
were
numbred
of
them
,
even
of
the
tribe
of
Judah
,
were
threescore
and
fourteen
thousand
and
six
hundred
.
]
Judahs
number
was
almost
twelve
thousand
more
then
the
greatest
tribe
,
which
may
well
be
esteemed
a
part
of
the
dignity
which
together
with
a
part
of
the
birth-right
was
conferred
upon
him
,
out
of
whose
tribe
the
Messiah
was
to
come
,
Gen.
49.
8
,
9
,
10.
Vers.
33.
Those
that
were
numbred
of
them
,
even
of
the
tribe
of
Ephraim
,
were
fourtie
thousand
and
five
hundred
.
]
Ephraims
number
is
above
eight
thousand
more
then
Manassehs
(
and
yet
the
Philistins
slew
many
of
this
tribe
in
Egypt
,
for
which
their
father
Ephraim
mourned
many
dayes
,
1.
Chron.
7.
20
,
21
,
22.
)
Thus
Jacobs
prophecy
is
in
part
fulfilled
,
his
younger
brother
Ephraim
shall
be
greater
then
he
,
Gen.
47.
19.
Vers.
37.
Those
that
were
numbred
of
them
,
even
of
the
tribe
of
Benjamin
,
were
thirty
five
thousand
and
foure
hundred
.
]
Benjamins
number
is
of
all
the
sonnes
of
Jacob
the
least
(
though
at
the
first
his
children
were
moe
then
any
of
his
brethren
,
Gen.
46.
21.
)
and
after
his
tribe
was
almost
rooted
out
,
Judg.
20.
no
marvell
therefore
though
it
be
called
,
Psal.
68.
28.
Benjamin
the
little
.
Vers.
46.
All
that
were
numbred
were
six
hundred
thousand
and
three
thousand
and
five
hundred
and
fifti●
.
]
When
all
the
tribes
were
first
numbred
the
year
before
,
there
were
also
found
just
as
here
,
six
hundred
thousand
and
three
thousand
and
five
hundred
and
fiftie
;
at
least
,
if
there
were
some
small
difference
,
it
was
under
fifty
(
such
small
numbers
being
indeed
usually
not
set
down
in
the
Scriptures
)
yet
then
it
is
most
probable
that
the
tribe
of
Levi
was
numbred
,
which
are
here
lest
out
.
And
if
so
,
thence
it
must
needs
follow
that
there
were
then
at
their
first
numbring
so
many
young
men
of
nine●een
years
of
age
that
now
were
twenty
years
old
,
as
made
up
the
number
of
the
Levites
,
that
they
might
see
they
should
lose
nothing
by
whatsoever
was
imployed
in
Gods
service
.
Vers.
48.
For
the
Lord
had
spoken
unto
Moses
,
saying
,
&c.
]
His
numbring
of
the
tribe
of
Levi
by
themselves
,
not
amongst
the
rest
,
some
might
think
did
proceed
from
an
ambitious
desire
to
exalt
●●s
own
tribe
;
and
therefore
he
makes
expresse
mention
that
it
was
done
by
Gods
speciall
command
,
and
that
to
shew
that
God
had
exempted
them
both
from
warres
and
all
other
secular
imployments
,
and
separated
them
onely
to
attend
upon
the
service
of
the
tabernacle
;
and
besides
because
consequently
their
number
was
to
be
taken
after
another
manner
,
to
wit
,
from
a
moneth
old
and
upward
,
chap.
3.
15.
Vers.
51.
And
the
stranger
that
cometh
nigh
shall
be
put
to
death
.
]
That
is
,
whosoever
is
not
of
the
tribe
of
Levi
▪
and
this
the
Lord
enjoyned
,
both
to
bring
them
to
the
more
reverend
esteem
of
Gods
holy
things
,
and
withall
to
make
them
ever
mindfull
of
this
,
that
there
was
no
drawing
nigh
unto
God
without
a
Mediatour
.
CHAP.
II.
Vers.
1.
ANd
the
Lord
spake
to
Moses
and
Aaron
,
saying
.
]
The
people
being
all
numbred
as
God
had
appointed
in
the
former
chapter
,
in
this
chapter
the
Lord
gives
direction
for
the
ordering
of
every
tribe
when
they
pitched
their
tents
,
and
when
they
marched
forward
;
for
to
prevent
confusion
in
their
marching
some
order
was
necessary
,
and
to
cut
off
all
matters
of
contention
,
the
Lord
himself
appoints
unto
every
tribe
their
severall
place
.
Vers.
2.
Every
man
of
the
children
of
Israel
shall
pitch
by
his
own
standard
with
the
ensigne
,
&c.
]
For
the
understanding
of
this
we
must
know
1.
that
every
tribe
was
to
have
a
particular
ensigne
,
or
banner
,
called
here
the
ensigne
of
their
fathers
house
,
and
so
where
that
was
displayed
all
of
that
tribe
were
to
pitch
their
tents
together
,
as
in
one
bodie
:
2.
that
the
camp
being
divided
into
foure
quarters
,
in
each
quarter
there
was
to
be
three
tribes
,
who
besides
their
severall
ensignes
had
one
standard
in
common
for
them
all
,
which
the
chief
of
the
three
tribes
carried
,
and
so
every
man
of
the
children
of
Israel
was
ordered
to
pitch
by
his
own
standard
:
3.
that
being
thus
divided
orderly
into
foure
quarters
,
they
were
appointed
to
pitch
their
tents
about
the
tabernacle
of
the
congregation
,
to
wit
,
three
tribes
in
one
quarter
in
the
East
,
and
three
tribes
in
another
quarter
in
the
West
,
and
so
three
likewise
on
the
South
,
and
three
on
the
North
,
and
then
the
tabernacle
was
in
the
middest
of
them
.
So
hereby
they
were
taught
that
God
would
dwell
amongst
them
as
his
people
,
to
provide
for
them
▪
to
protect
and
defend
them
,
&c.
and
withall
they
were
taught
to
have
God
still
in
their
mind
,
and
so
to
fear
him
alwayes
and
worship
him
as
they
ought
to
do
:
and
4.
that
though
the
tribes
did
thus
pitch
their
tents
round
about
the
tabernacle
,
yet
it
was
,
as
the
text
saith
,
a
farre
off
,
that
is
,
there
was
a
good
distance
betwixt
them
and
the
tabernacle
:
how
farre
off
it
was
we
cannot
say
,
yet
it
may
be
probably
ghessed
,
that
it
was
two
thousand
cubits
,
which
is
an
English
mile
,
because
we
find
that
such
a
distance
was
between
the
ark
and
the
people
when
they
passed
over
Jordan
,
Josh.
3.
4.
And
thus
we
may
conceive
what
a
glorious
sight
it
was
to
behold
the
tribes
thus
orderly
ranked
in
their
severall
places
,
and
that
it
was
no
wonder
though
Balaam
was
stricken
with
admiration
to
behold
it
,
Numb
.
24.
5
,
6.
How
goodly
are
thy
tents
,
O
Jacob'
and
thy
tabernacl●s
,
O
Israel
!
as
the
valleys
are
they
spread
forth
by
the
rivers
side
,
&c.
Vers.
3.
And
on
the
East-side
toward
the
rising
of
the
sunne
shall
the
standard
of
Judah
pitch
,
&c.
]
Thus
the
tribe
of
Judah
,
out
of
which
Christ
was
to
come
,
hath
the
preheminence
and
goes
foremost
as
Captain
of
the
rest
;
and
is
therein
a
type
of
Christ
,
the
lion
of
the
tribe
of
Judah
,
who
also
is
Michael
,
that
with
his
Angels
fighteth
against
the
Dragon
and
goeth
before
his
heavenly
armies
,
Rev.
12.
7.
Thus
Judah
hath
the
dignity
of
the
first-born
,
which
was
taken
from
Reuben
;
neither
can
Reuben
wi●hstand
it
,
because
God
hath
so
ordered
it
.
Vers.
5.
And
those
that
do
pitch
next
unto
him
shall
be
the
tribe
of
Issachar
.
]
And
with
him
Zebulun
,
ver.
7.
both
younger
brothers
to
Judah
,
that
they
might
the
more
willingly
be
under
his
regiment
.
Vers.
9.
And
all
that
were
numbred
in
the
camp
of
Judah
were
a
hundred
,
&c.
]
Thus
the
greatest
number
were
in
the
first
quarter
,
for
the
more
safety
of
the
Sanctuary
,
and
all
Israel
,
almost
thirty
thousand
mo●
then
in
any
other
quarter
.
These
shall
first
set
forth
.
]
That
is
,
when
the
camp
removes
,
these
tribes
before
mentioned
,
to
wit
,
Judah
a●d
Issachar
and
Zebulun
,
which
went
together
in
one
regiment
under
Judahs
standard
,
were
to
advance
forward
in
the
first
place
:
whereby
it
is
evident
that
when
they
journeyed
from
one
place
to
another
they
did
not
march
in
that
order
as
their
tents
were
pitched
about
the
tabernacle
when
they
stayed
in
any
place
;
but
first
those
of
Judahs
standard
advanced
forward
in
the
forefront
,
then
immediately
behind
followed
those
of
Reubens
standard
,
ver.
16.
then
next
behind
them
came
the
regiment
under
the
standard
of
Ephraim
,
ver.
24.
and
then
in
the
last
place
came
those
that
belonged
to
the
standard
of
Dan
,
ver.
31.
onely
the
Levites
went
some
of
them
betwixt
the
regiment
of
Judah
and
the
regiment
of
Reuben
,
as
is
expressed
,
chap.
10.
17.
and
other
next
after
Reubens
regiment
just
in
the
midst
of
their
armies
,
having
six
tribes
before
them
and
six
behind
them
.
Vers.
10.
On
the
South-side
shall
be
the
standard
of
the
camp
of
Reuben
.
]
The
South
was
to
them
that
were
ranked
now
with
their
faces
Eastward
on
their
right
hand
,
and
so
the
right
wing
is
given
unto
Reuben
,
because
he
was
the
first-born
though
he
lost
his
birthright
,
Gen
49.
which
Judah
and
Joseph
had
shared
between
them
.
Vers.
12.
And
those
which
pitch
by
him
shall
be
the
tribe
of
Simeon
,
&c.
]
Who
was
his
next
brother
,
and
that
by
Leah
his
mother
.
Now
his
other
brother
by
Leah
being
already
disposed
of
,
who
was
fitter
to
be
joyned
with
him
then
Gad
,
the
first-born
of
Zilpah
Leahs
handmaid
?
Vers.
14.
Then
the
tribe
of
Gad
,
&c.
]
See
chap.
1.
14.
Vers.
17.
Then
the
tabernacle
of
the
congregation
shall
set
forward
with
the
camp
of
the
Levites
in
the
middest
of
the
camp
,
&c.
]
It
is
expressely
said
,
chap.
10.
17.
that
in
their
journeyings
,
when
the
camp
removed
from
one
place
to
another
,
the
sonnes
of
Gershon
and
the
so●nes
of
Merari
set
forward
,
bearing
the
tabernacle
,
that
is
,
the
boards
and
coverings
of
the
tabernacle
,
next
after
Judahs
regiment
,
between
Judahs
and
Reubens
regiment
,
and
then
afterwards
the
Kohathites
,
onely
bearing
the
Sanctuary
,
went
just
in
the
midst
of
the
camp
,
having
six
tribes
before
them
,
and
six
behind
them
.
This
therefore
that
is
said
here
,
that
the
tabernacle
of
the
congregation
shall
set
forward
with
the
camp
of
the
Levites
in
the
midst
of
the
camp
,
must
either
be
understood
onely
of
the
Kohathites
,
who
carried
the
Sanctuary
,
even
all
the
holy
things
,
just
in
the
midst
of
the
camp
;
or
else
by
the
midst
of
the
camp
,
must
not
be
meant
precisely
the
just
midst
of
the
camp
,
but
onely
that
they
went
between
the
regiments
of
the
other
tribes
,
some
immediately
after
the
regiment
of
Judah
,
and
the
rest
next
after
the
regiment
of
Reuben
,
and
so
these
last
onely
were
precisely
in
the
midst
of
the
camp
.
Vers.
18.
On
the
West-side
shall
be
the
standard
of
the
camp
of
Ephraim
,
&c.
]
Unto
Josephs
sonnes
a
double
priviledge
is
here
given
,
because
he
was
to
have
a
part
of
Reubens
birthright
,
as
it
is
expressely
said
1.
Chron.
5.
1
,
2.
for
first
the
posterity
of
his
two
sonnes
are
made
two
severall
tribes
,
which
might
have
been
an
occasion
of
much
contention
,
had
not
God
thus
expressely
ordered
it
;
and
2.
unto
them
the
West
quarter
is
given
for
their
pitching
of
their
tents
,
and
that
I
conceiv●
as
the
second
place
of
honour
in
the
camp
:
for
in
the
same
regard
is
the
West
quarter
amongst
the
Levites
given
to
the
posterity
of
Gershon
the
eldest
sonne
of
Levi
,
chap.
3.
23.
and
so
as
amongst
them
Moses
and
Aaron
and
the
priests
pitched
immediately
before
the
tabernacle
,
and
then
the
Gershonites
,
that
were
of
Levies
eldest
sonne
,
just
behind
the
tabernacle
,
so
in
the
ordering
of
the
other
tribes
,
Judahs
regiment
pitched
before
the
tabernacle
,
and
the
sonnes
of
Joseph
behind
it
.
And
besides
,
when
they
journeyed
,
they
went
in
the
forefront
of
those
tribes
that
followed
the
tabernacle
,
and
so
both
when
they
marched
,
and
when
they
pitched
their
tents
,
they
had
the
tabernacle
still
in
their
faces
,
as
if
appointed
to
take
speciall
care
of
it
;
whereto
some
Expositours
conceive
the
Psalmist
alludes
in
that
expression
,
Psal.
80.
2.
Before
Ephraim
and
Benjamin
and
Man●sseh
stirre
up
thy
strength
and
come
and
save
us
.
For
with
the
tribes
of
Ephraim
and
Manasseh
in
this
regigiment
and
quarter
Benjamin
is
here
joyned
,
ver.
22.
and
so
all
Rachels
posterity
encamped
together
.
But
yet
Ephraim
,
Josephs
younger
sonne
,
is
appointed
to
be
standard
bearer
in
the
camp
before
his
elder
brother
Manasseh
,
according
to
Jacobs
prophecy
of
Ephraims
superiority
,
Gen.
48.
19
,
20.
where
he
set
Ephraim
before
Manasseh
.
Vers.
24.
All
that
were
numbred
of
the
camp
of
Ephraim
,
&c.
]
This
was
the
smallest
number
of
all
the
armies
.
Vers.
25.
The
standard
of
the
camp
of
Dan
shall
be
on
the
North-side
by
their
armies
.
]
He
was
the
first-born
of
the
handmaids
children
,
and
Jacobs
fifth
sonne
,
Gen.
30.
6.
and
by
prophecy
he
was
to
judg●
his
people
as
one
of
the
tribes
of
Israel
,
Gen.
49.
16.
So
God
appointed
him
the
standard
in
the
left
wing
:
with
him
are
joyned
the
other
two
remaining
sonnes
of
the
handmaids
,
to
wit
,
Asher
,
ver.
27.
and
Naphtaly
,
ver.
29.
CHAP.
III.
Vers.
1.
THese
also
are
the
generations
of
Aaron
and
Moses
,
&c.
]
That
is
,
these
mentioned
and
numbred
in
the
sequele
of
this
chapter
are
of
the
stock
whence
Aaron
and
Moses
d●scended
,
to
wit
,
of
the
tribe
of
Levi
:
for
by
the
generations
of
such
and
such
persons
,
in
the
Scripture
,
is
meant
sometimes
their
ancestours
,
sometimes
their
children
and
posterity
,
and
sometimes
their
whole
kindred
and
family
,
as
here
it
is
taken
.
Yet
even
the
children
of
Aaron
and
Moses
are
numbred
amongst
the
rest
:
for
though
there
be
no
mention
made
of
Moses
sonnes
,
as
there
is
of
Aarons
,
ver.
2.
yet
even
Moses
sonnes
are
included
amongst
the
Kohathites
,
of
which
family
Moses
was
,
ver.
28.
And
therefore
is
A●ron
in
this
place
prefixt
before
Moses
,
because
in
this
regard
Aarons
sonnes
,
as
being
priests
,
had
the
preheminence
of
Moses
posterity
,
who
were
but
ordinary
Levites
.
As
for
that
clause
,
in
the
day
that
the
Lord
spake
with
Moses
in
mount
Sinai
,
that
I
conceive
is
purposely
added
,
because
some
of
these
here
mentioned
,
though
they
were
living
when
the
Lord
spake
with
Moses
in
mount
Sinai
,
yet
they
were
now
dead
,
in
the
second
moneth
of
the
second
year
,
when
this
command
was
given
for
the
numbring
of
the
people
,
namely
Nadab
and
Abihu
,
mentioned
ver.
2.
Vers.
6.
Bring
the
tribe
of
Levi
near
,
and
present
them
before
Aaron
,
&c.
]
Aaron
and
his
sonnes
entred
upon
the
office
of
the
priesthood
in
the
first
moneth
of
the
second
year
after
their
going
out
of
Egypt
,
as
it
is
evident
,
Levit.
10.
but
it
seems
the
Levites
were
not
set
apart
to
enter
upon
their
office
till
they
were
now
numbred
,
and
appointed
how
they
should
pitch
their
tents
about
the
tabernacle
,
and
what
the
severall
charge
should
be
of
each
family
of
them
,
which
was
in
the
second
moneth
of
the
second
year
,
chap.
1.
1.
But
yet
that
they
should
be
set
apart
to
this
imployment
in
stead
of
the
first-born
was
promised
them
before
,
when
they
were
appointed
to
slay
those
that
had
worshipped
the
golden
calf
,
as
is
before
noted
upon
Ex●d
.
32.
29.
How
this
may
be
reconciled
with
that
in
Deut.
10.
8.
see
in
the
notes
upon
that
place
.
Vers.
7.
And
they
shall
keep
his
charge
,
and
the
charge
of
the
whole
congregation
,
&c.
]
That
is
,
they
shall
pitch
their
tents
round
about
the
tabernacle
,
that
they
may
be
near
at
hand
to
be
subservient
and
helpfull
unto
Aaron
in
the
severall
duties
of
Gods
worship
,
and
the
service
of
the
tabernacle
,
which
God
hath
given
in
charge
to
Aaron
,
and
which
God
hath
given
in
charge
to
the
whole
congregation
.
Vers.
8.
And
they
shall
keep
all
the
instruments
of
the
tabernacle
of
the
congregation
,
and
the
charge
of
the
children
of
Israel
,
&c.
]
That
is
,
that
wherewith
the
children
of
Israel
must
have
stood
charged
,
but
that
the
Levites
are
separated
to
take
it
upon
them
in
Israels
behalf
.
Vers.
10.
And
thou
shalt
appoint
Aaron
and
his
sonnes
,
and
they
shall
wait
on
their
priests
office
,
&c.
]
That
is
,
though
the
Levites
are
given
unto
Aaron
and
his
sonnes
for
his
help
,
that
they
may
minister
unto
him
and
be
assistants
in
those
things
which
are
fit
for
them
▪
yet
with
those
things
that
belong
peculia●ly
to
the
priests
office
even
the
Levites
themselves
must
not
upon
pain
of
death
intermeddle
,
nor
must
the
priests
turn
over
the
work
of
the
Sanctuary
to
the
Levites
,
so
to
ease
themselves
;
they
must
wait
themselves
upon
their
office
,
and
have
the
chief
hand
in
those
holy
imployments
,
the
Levites
are
onely
appointed
to
be
subservient
and
helpfull
unto
them
.
Vers.
15.
Number
the
children
of
Levi
,
after
the
house
of
their
fathers
,
by
their
families
.
]
See
the
note
upon
chap.
1.
48.
Every
male
,
from
a
moneth
old
and
upward
shalt
thou
number
them
.
]
Male-children
were
not
reputed
wholly
purified
from
their
uncleannesse
till
they
were
a
moneth
old
,
Levit.
12.
4.
and
then
were
the
first-born
brought
and
presented
before
the
Lord
,
Luke
2.
22.
and
then
were
they
redeemed
,
chap.
8.
16.
Now
therefore
from
that
age
were
the
Levites
numbred
,
who
were
given
unto
God
in
stead
of
the
first-born
.
And
besides
,
there
would
not
have
been
any
thing
near
so
many
of
the
Levites
as
there
were
of
the
first-born
,
if
the
Levites
had
not
been
numbred
from
a
moneth
old
.
Vers.
23.
The
families
of
the
Gershonites
shall
pitch
behind
the
tabernacle
,
West-ward
.
]
Thus
the
rereward
(
the
second
place
of
honour
to
that
in
the
forefront
,
where
Moses
and
Aaron
with
the
priests
encamped
)
is
given
to
the
Gershonites
,
as
descended
of
Levies
eldest
sonne
;
but
the
most
holy
things
were
not
committed
to
their
charge
,
the
reason
whereof
,
see
ver.
31.
Vers.
25.
And
the
charge
of
the
sonnes
of
Gershon
in
the
tabernacle
,
&c.
]
Thus
the
Gershonites
had
under
their
charge
1.
the
tabernacle
;
not
the
boards
of
the
tabernacle
(
for
they
were
under
Meraries
charge
,
ver.
36.
)
but
the
tabernacle
mentioned
Exod.
26.
1.
made
of
tenne
curtains
of
fine
twined
linen
and
blue
and
purple
and
scarlet
,
&c.
2.
the
tenth
which
was
that
made
of
eleven
curtains
of
goats
hair
,
Exod.
26.
11.
3.
the
covering
▪
that
is
the
coverings
,
both
that
of
rammes
skinnes
and
that
of
badgers
skinnes
;
for
both
were
the
Gershonites
charge
,
Numb
.
4.
25.
and
4.
the
hangings
for
the
doore
of
the
tabernacle
.
Vers.
28.
In
the
number
of
all
the
males
from
a
moneth
old
and
upward
were
●ight
thousand
and
six
hundred
.
]
There
were
therefore
of
these
Kohathites
eleven
thousand
more
then
were
of
the
Gershonites
,
ver.
22.
Vers.
31.
And
their
charge
shall
be
the
ark
and
the
table
,
&c.
]
Thus
God
of
his
free
grace
honoured
the
house
from
which
Moses
was
descended
,
to
wit
,
that
of
the
Kohathites
,
with
the
charge
of
all
the
most
holy
things
,
the
rather
also
because
the
priests
,
who
were
to
make
use
of
these
holy
things
in
the
service
of
God
,
were
of
the
same
house
.
But
withall
to
clear
Moses
from
an
ambitious
and
partiall
preferring
those
of
his
own
stock
,
the
Lord
gave
no
dignity
to
his
sonnes
above
their
brethren
,
but
they
were
ranged
amongst
the
ordinary
Levites
,
as
we
may
see
1.
Chron.
23.
14.
As
for
the
hanging
here
mentioned
amongst
the
most
holy
things
under
the
Kohathites
charge
,
it
was
the
vail
which
hung
between
the
holy
and
the
most
holy
place
,
wherein
the
Ark
was
wrapped
up
when
the
Kohathites
carried
it
,
chap.
4.
5.
Vers.
32.
And
Eleazar
the
sonne
of
Aaron
the
priest
shall
be
chief
over
the
chief
of
the
Levites
,
&c.
]
Hence
he
is
called
that
hath
this
charge
the
second
priest
,
2.
Kings
25.
18.
Thus
Eleazar
being
high
priest
in
Aarons
room
,
Phinehas
Eleazars
sonne
was
governour
over
the
Levites
,
1.
Chron.
9.
20.
Vers.
36.
And
under
the
custodie
and
charge
of
the
sonnes
of
Merari
shall
be
the
boards
of
the
tabernacle
,
&c.
]
And
because
these
things
were
heavy
,
there
were
twice
as
many
waggons
and
oxen
allowed
to
them
as
to
the
Gershonites
'
Numb
.
7.
8.
Vers.
38.
Keeping
the
charge
of
the
Sanctuary
for
the
charge
of
the
children
of
Israel
.
]
See
the
foregoing
note
upon
ver.
8.
Vers.
39.
All
the
males
from
a
moneth
old
and
upward
were
twenty
and
two
thousand
.
]
To
wit
,
the
first-born
of
the
Levites
being
deducted
.
If
we
summe
up
together
the
particular
numbers
before
mentioned
,
to
wit
,
seven
thousand
and
five
hundred
of
the
Gershonites
,
ver.
22.
eight
thousand
and
six
hundred
of
the
Kohathites
,
ver.
28.
and
six
thousand
and
two
hundred
of
the
Merarites
,
ver.
34.
we
shall
find
that
all
the
males
from
a
moneth
old
and
upward
were
not
twenty
and
two
thousand
,
as
is
here
said
,
but
twenty
and
two
thousand
and
three
hundred
:
and
therefore
it
seems
the
three
hundred
here
left
out
in
the
generall
sum
were
the
first-born
amongst
the
Levites
,
who
being
the
Lords
in
that
regard
as
they
were
the
first-born
,
were
not
therefore
to
be
reckoned
amongst
those
that
were
to
be
given
to
the
Lord
in
stead
of
the
first-born
of
the
other
tribes
:
and
the
main
reason
why
the
number
of
the
Levites
was
now
taken
,
was
to
shew
how
they
were
taken
in
exchange
for
the
Israelites
first-born
.
Indeed
it
may
seem
strange
that
there
should
be
but
three
hundred
first-born
males
amongst
so
many
thousand
Levites
:
But
for
that
we
must
know
,
that
in
all
probabilitie
onely
those
were
reckoned
for
first-born
,
that
were
first-born
males
since
their
coming
out
of
Egypt
,
when
God
did
first
challenge
the
first-born
to
be
his
in
remembrance
of
his
slaying
all
the
first-born
amongst
the
Egyptians
.
And
whereas
it
may
also
seem
strange
that
there
should
be
of
the
whole
tribe
of
Levi
numbred
from
a
moneth
old
and
upward
but
two
and
twenty
thousand
and
thre●
hundred
,
whereas
the
least
of
the
other
tribes
being
numbred
but
from
twenty
years
old
and
upward
had
two
and
thirty
thousand
and
two
hundred
,
to
wit
,
the
tribe
of
Manasseh
,
chap.
2.
21.
we
must
consider
that
this
was
doubtlesse
by
the
speciall
providence
of
God
,
that
he
might
have
the
whole
tribe
of
Levi
in
stead
of
the
first-born
:
for
if
the
tribe
of
Levi
had
been
as
numerous
as
the
other
tribes
,
there
would
have
been
farre
more
of
them
then
the
first-born
were
,
and
so
they
could
not
have
been
taken
in
stead
of
the
first-born
.
But
what
became
,
may
some
say
,
of
the
Levites
male-children
that
were
under
a
moneth
,
and
so
not
now
numbred
amongst
those
that
were
to
be
taken
for
the
first-born
?
I
answer
doubtlesse
the
whole
tribe
was
consecrated
to
the
Lord
,
and
therefore
we
may
probably
conceive
that
either
by
the
speciall
providence
of
God
there
was
none
at
present
under
that
age
,
or
else
those
few
that
were
under
that
age
were
taken
in
exchange
for
so
many
of
the
first-born
of
the
Israelites
that
were
afterwards
born
,
who
should
otherwise
have
paid
for
their
redemption
.
Vers.
41.
And
thou
shalt
take
the
Levites
for
me
(
I
am
the
Lord
)
in
stead
of
all
the
first-born
among
the
children
of
Israel
.
]
That
is
,
in
stead
of
the
first-born
males
that
were
now
at
present
amongst
them
:
for
all
the
first-born
that
came
after
this
both
of
man
and
beast
were
to
be
redeemed
▪
or
given
to
the
priest
,
chap.
18
▪
15
▪
Every
thing
that
openeth
the
matrice
in
all
●lesh
which
they
bring
unto
the
〈◊〉
●●●ther
it
be
of
men
or
beasts
,
shall
be
thine
,
&c.
And
cattel
of
the
Levites
in
stead
of
all
the
firstlings
,
&c.
]
As
the
Levites
are
taken
for
the
first-born
of
the
Israelites
;
so
the
Levites
cattel
were
taken
in
exchange
for
the
first-born
of
the
Israelites
cattel
:
yet
we
must
not
think
therefore
that
the
Levites
cattel
were
offered
in
sacrifice
as
the
first-born
of
the
cattel
afterwards
were
,
but
it
sufficed
that
the
Levites
had
them
,
who
were
Gods
peculiar
portion
,
and
appointed
to
receive
in
his
name
what
was
to
be
given
to
him
.
Vers.
43.
And
all
the
first-born
males
by
the
number
of
names
&c.
]
All
the
Levites
being
numbred
were
twenty
and
two
thousand
,
and
now
the
first-born
being
numbred
were
twenty
and
two
thousand
two
hundred
seventy
and
three
;
wherein
Gods
speciall
providence
appeareth
,
that
the
number
of
the
first-born
should
be
so
near
the
number
of
the
Levites
taken
in
their
stead
,
to
wit
,
but
two
hundred
seventy
and
three
more
then
the
Levites
were
.
Vers.
46.
And
as
for
those
that
are
to
be
redeemed
of
the
two
hundred
and
threescore
and
thirteen
,
&c.
]
There
being
two
hundred
seventy
and
three
of
the
first-born
more
then
there
were
of
the
Levites
,
it
is
ordered
that
these
should
pay
for
their
redemption
five
shekels
a
piece
by
the
poll
,
which
was
the
price
they
afterwards
paid
for
the
redemption
of
the
first-born
,
Numb
.
18.
15.
Now
whereas
it
may
seem
unequall
that
some
of
the
first-born
should
pay
redemption-money
and
others
should
pay
none
,
because
the
Levites
were
taken
in
their
stead
;
to
this
it
is
answered
by
Expositours
,
that
either
this
was
decided
by
lot
,
who
should
pay
and
who
should
not
pay
,
and
then
there
was
no
wrong
done
;
or
else
that
the
money
that
was
to
be
raised
for
the
redemption
of
these
two
hundred
seventy
and
three
was
paid
in
common
by
them
all
.
Vers.
48.
And
thou
shalt
give
the
money
,
wherewith
the
odde
number
of
them
is
to
be
redeemed
,
unto
Aaron
and
to
his
sonnes
.
]
Because
the
Levites
were
given
to
him
,
vers.
9.
and
when
the
Levites
failed
,
this
money
was
in
their
stead
.
CHAP.
IV.
Vers.
3.
FRom
thirty
years
old
and
upwards
,
even
untill
fifty
years
old
,
all
that
enter
into
the
host
,
&c.
]
In
the
former
chapter
all
the
Levites
of
a
moneth
old
and
upward
were
numbred
,
because
all
were
numbred
that
were
to
be
taken
in
stead
of
the
first-born
,
and
so
to
be
accounted
as
those
that
were
set
apart
as
holy
to
the
Lord
;
but
here
onely
those
that
were
thirty
years
old
and
upward
are
numbred
,
to
wit
,
those
that
were
to
be
imployed
in
carrying
the
tabernacle
and
the
holy
things
thereof
.
Indeed
in
the
eighth
chapter
of
this
book
,
vers.
24.
it
is
said
that
the
Levites
should
enter
upon
their
service
at
five
and
twenty
years
old
:
to
which
some
answer
out
of
the
Hebrew
traditions
,
that
at
five
and
twenty
years
they
were
admitted
to
be
instructed
and
trained
up
to
the
service
of
the
tabernacle
,
but
did
not
actually
enter
upon
the
service
till
they
were
thirty
years
old
.
But
I
conceive
the
truer
answer
is
,
either
that
they
entred
upon
the
service
of
the
tabernacle
at
five
and
twenty
years
,
but
not
upon
this
of
removing
and
carrying
the
tabernacle
and
the
holy
things
therein
(
of
which
at
present
Moses
onely
speaks
)
untill
they
were
thirty
years
old
,
because
a
good
settled
strength
of
body
was
required
to
that
service
;
or
else
that
the
chief
charge
and
care
of
the
service
of
the
tabernacle
l●y
upon
those
onely
that
were
thirty
years
old
,
onely
when
they
were
but
five
and
twenty
years
they
were
admitted
to
assist
and
help
their
brethren
upon
whom
the
ch●rg●
lay
,
in
those
things
that
they
should
set
them
to
do
.
And
therefore
we
find
that
this
numbring
of
the
Levites
for
the
service
of
the
tabernacle
from
thirty
years
old
continued
even
in
Davids
time
,
1.
Chron.
23.
3.
Now
the
Levites
wer●
numbred
from
the
age
of
thirty
years
end
upward
;
the
Lord
teaching
us
by
this
maturity
of
years
at
first
required
in
the
Levites
,
that
the
ministers
of
God
,
attending
upon
holy
things
,
the
chari●t
of
Israel
and
the
horsemen
thereof
,
2.
Kings
2.
12.
should
be
no
novices
or
young
scholars
,
but
ripe
in
knowledge
and
of
solid
jugement
;
and
therefore
we
see
that
both
the
Baptist
and
Christ
were
full
thirty
years
old
ere
they
entred
upon
their
office
and
ministry
,
Luke
●
.
●2
,
23.
And
for
the
same
cause
it
was
that
none
were
now
numbred
that
were
above
fifty
years
:
for
because
at
that
age
strength
useth
to
decay
,
and
naturall
infirmities
to
grow
upon
men
,
therefore
they
were
then
exempted
from
the
harder
service
of
the
tabernacle
(
and
so
were
not
now
numbred
amongst
those
that
were
to
carry
the
tabernacle
)
yet
still
they
were
to
minister
with
their
brethren
in
the
tabernacle
of
the
congregation
,
to
keep
the
charge
,
chap.
8.
26.
that
is
,
they
were
still
to
be
assistant
as
overseers
,
to
see
that
the
work
was
done
:
that
charge
lay
upon
them
still
though
they
were
exempted
from
all
laborious
service
in
their
own
persons
;
and
besides
they
were
still
to
be
imployed
in
teaching
and
instructing
the
people
.
As
for
the
description
which
we
have
here
of
those
that
were
to
be
numbred
,
all
that
enter
into
the
host
to
do
the
work
in
the
tabernacle
of
the
congregation
,
we
must
know
first
,
that
the
meaning
is
not
,
that
those
that
were
now
numbred
from
thirty
years
old
and
upward
▪
&c.
were
all
that
were
at
any
time
imployed
in
the
service
of
the
tabernacle
(
for
I
say
it
is
evident
chap.
8.
24.
that
from
twenty
and
five
years
old
and
upward
they
went
in
to
wai●
upon
the
service
of
the
tabernacle
,
though
happely
as
subservient
onely
to
those
of
thirty
years
old
and
upward
,
upon
whom
the
charge
of
the
work
chiefly
lay
)
but
the
meaning
is
,
that
those
that
were
now
numbred
were
all
such
as
did
enter
into
the
host
to
do
the
work
of
the
tab●rnacle
of
the
congregation
;
and
s●condly
,
that
the
company
of
the
Levites
that
did
the
service
of
the
tabernacle
are
here
called
an
host
,
because
they
had
their
severall
orders
,
and
offices
,
and
places
under
the
command
of
their
heads
and
governours
,
and
were
not
admitted
into
the
service
if
th●y
were
crasie
or
lame
,
or
any
way
unfit
for
these
holy
imploym●nts
.
Vers.
4.
This
shall
be
the
service
of
the
sonnes
of
Kobath
,
&c.
]
To
preven●
confusion
and
ambition
●very
family
hath
their
service
seve●ally
appointed
.
Vers.
5.
And
they
shall
take
down
the
covering-vail
,
&c.
]
That
is
,
the
v●il
which
hung
between
the
holy
and
the
most
holy
place
,
called
by
the
Apostle
th●
second
vail
,
Heb.
9.
3.
Herewith
the
ark
was
covered
whilst
the
tabernacle
stood
,
Exod.
40.
3.
Thou
shalt
put
therein
the
ark
of
the
testimony
,
and
cover
the
ark
with
the
vail
;
and
herein
it
was
wrapped
up
and
covered
now
when
the
tabernacle
was
to
be
taken
down
and
removed
,
and
that
by
t●●
priests
,
the
●●un●s
of
A●ron
:
so
that
hereby
it
is
also
evident
,
that
tho●gh
the
high
priests
alone
w●nt
into
th●
most
holy
place
where
the
ark
was
,
and
that
too
but
once
〈◊〉
year
,
Heb.
9.
7.
to
wit
whilest
the
tabernacle
was
standing
to
do
service
there
;
yet
when
the
tabernacle
was
to
be
taken
down
▪
the
in●eriour
priests
might
freely
go
in
thither
,
to
wit
,
having
first
taken
away
the
vail
,
because
then
there
was
no
difference
betwixt
the
holy
and
the
most
holy
place
;
and
the
Lord
,
no
doubt
,
at
those
times
withdrew
the
cloud
upon
the
mercy-●eat
,
Levit.
16.
2.
which
was
the
signe
of
Gods
presence
there
;
yea
and
the
Levites
too
afterwards
,
when
the
holy
things
were
covered
,
to
remove
the
ark
from
thence
,
as
seems
to
be
implyed
vers.
16.
Vers.
6.
And
shall
put
thereon
the
covering
of
badgers
skins
,
and
shall
spread
over
it
a
cloth
wholly
of
blue
.
]
This
covering
of
badger
skinnes
was
not
that
where-with
the
tabernacle
was
on
the
outside
cove●●d
(
for
that
was
amongst
the
carriage
of
the
Gershonites
,
vers.
25.
)
but
it
was
a
smaller
case
or
covering
of
these
skinnes
laid
over
the
ark
to
keep
it
dry
when
the
Levites
carried
it
:
and
therefore
we
see
there
was
such
a
covering
fitted
for
the
table
,
vers.
8.
and
so
also
for
the
rest
of
the
holy
things
,
vers.
10
,
11
,
&c.
and
these
with
the
clothes
of
blue
and
scarlet
,
used
in
the
covering
of
these
things
,
were
those
●lothes
of
service
mentioned
Exod.
31.
10.
And
shall
put
in
the
staves
thereof
.
]
It
is
said
of
the
staves
belonging
to
the
ark
,
Exod.
25.
15.
The
staves
shall
be
in
the
rings
of
the
ark
,
they
shall
not
be
taken
from
it
;
and
hereupon
it
becomes
questionable
how
it
can
be
said
here
,
that
the
priests
should
put
in
the
staves
thereof
,
if
the
staves
were
to
remain
alwayes
in
the
rings
,
and
were
upon
no
occasion
to
be
taken
out
.
Some
Expositours
to
remove
this
seeming
contradiction
hold
that
the
staves
here
spoken
of
were
not
the
staves
of
the
ark
,
mentioned
Exod.
25.
but
certain
other
staves
that
were
put
through
the
covering
of
the
ark
▪
and
wherewith
they
carryed
the
ark
being
thus
covered
.
But
because
they
are
called
here
●he
staves
thereof
,
and
where
afterwards
Moses
speaks
of
the
candlestick
which
had
no
staves
belonging
to
it
,
there
another
expr●ssion
is
used
for
the
carrying
of
it
,
vers.
10.
And
shall
put
it
upon
a
barre
;
therefore
I
conceive
this
place
is
meant
of
the
very
staves
that
were
made
together
with
the
ark
▪
and
covered
over
with
gold
as
the
ark
was
;
and
that
two
other
wayes
this
doubt
may
be
more
probably
resolved
:
to
wit
first
,
that
though
the
staves
of
the
ark
were
never
to
be
taken
out
of
the
rings
while●t
the
tabernacle
was
standing
▪
of
which
that
law
is
meant
.
Exod.
25.
15.
yet
when
the
tabernacle
was
taken
down
,
and
the
holy
things
to
be
removed
,
then
they
might
and
must
necessarily
take
o●t
the
staves
till
the
coverings
were
put
upon
it
,
and
then
were
to
put
them
in
again
,
as
here
is
enjoyned
,
for
the
carrying
of
it
;
or
secondly
,
that
this
which
is
here
said
of
putting
in
the
staves
thereof
,
is
meant
of
putting
in
the
end
of
the
staves
under
the
covering
,
to
wit
,
that
because
the
staves
were
a
part
of
the
ark
▪
and
covered
over
with
gold
as
the
ark
was
,
therefore
not
so
much
as
the
ends
of
the
staves
that
stuck
out
were
to
be
le●t
bare
to
the
injury
of
the
weather
,
nor
might
be
seen
or
touched
by
the
Levites
when
they
came
to
carry
it
,
but
were
therefore
to
be
carefully
put
in
under
the
covering
;
and
to
that
end
happely
the
cases
or
covering
of
the
ark
were
so
made
that
there
were
places
to
put
in
the
ends
of
the
slaves
,
and
so
the
Levites
did
not
touch
so
much
as
the
staves
uncovered
.
Vers.
7.
And
the
continuall
bread
shall
be
thereon
.
]
That
is
,
the
shewbread
▪
here
called
the
continuall
bread
,
because
it
was
to
be
continually
upon
the
table
before
the
Lord
,
Exod.
25.
●0
.
)
shall
not
be
taken
off
from
the
table
▪
when
it
is
thus
covered
and
wrapped
up
▪
but
shall
be
left
still
upon
the
table
,
even
when
the
Levites
remove
it
from
one
place
to
another
.
And
hereby
it
is
evident
that
they
had
loaves
of
shewbread
standing
upon
the
table
all
the
time
of
their
travelling
through
the
wildernesse
:
for
though
they
were
chi●fly
fed
with
manna
all
the
time
▪
Exod.
16.
35.
The
chil●ren
of
Israel
did
eat
manna
fourty
years
,
till
they
came
to
a
land
inhabited
;
yet
it
may
be
probably
enough
conceived
that
they
had
too
some
small
supply
of
corn
to
make
bread
from
the
neighbouring
countries
,
whereof
however
they
would
be
sure
to
provide
every
week
the
loaves
of
shewbread
that
were
to
stand
upon
the
holy
table
.
Vers.
13.
And
they
shall
take
away
the
ashes
from
the
altar
.
]
In
giving
direction
how
the
altar
of
burnt-offerings
was
to
be
wrapped
up
and
covered
every
time
they
took
down
the
tabernacle
,
and
were
to
go
forward
to
some
other
place
,
here
is
order
taken
that
first
they
should
take
away
the
ashes
,
whereby
to
me
it
seems
not
so
probable
,
which
most
Expositours
hold
,
that
the
Israelites
never
offered
any
sacrifices
in
the
time
of
their
travelling
through
the
wildernesse
after
they
were
once
gone
from
mount
Sinai
:
for
why
then
should
they
be
here
enjoyned
to
take
the
ashes
from
off
the
altar
when
ever
they
removed
the
tabernacle
?
happely
they
did
not
indeed
for
want
of
store
of
cattel
so
constantly
observe
all
the
sacrifices
enjoyned
as
they
did
afterwards
when
they
came
into
the
land
of
Canaan
:
But
that
God
should
c●use
them
at
mount
Sinai
to
build
such
a
goodly
tabernacle
,
and
then
set
apart
a
whole
tribe
to
the
service
of
the
tabernacle
,
and
destroy
Nadab
and
Abihu
for
not
being
exact
in
that
service
,
to
render
the
priests
thereby
more
carefull
and
wary
,
a●d
yet
that
after
this
for
above
eight
and
thirty
years
together
they
should
never
offer
any
sacrifices
,
s●ems
to
me
ve●y
improbable
.
And
as
for
that
place
.
Amos
5.
25.
Hav●
ye
offered
unto
me
sacrifices
and
offerings
in
the
wildernesse
fourty
years
,
O
house
of
Israel
?
the
meaning
is
not
that
all
those
fourty
years
they
never
offered
sacrifices
nor
offerings
(
for
at
Sinai
it
is
evident
they
did
)
but
that
they
did
even
in
those
times
adulterate
the
worship
that
he
had
enjoyned
them
:
so
that
it
cannot
be
concluded
,
I
conceive
,
that
they
did
never
sacrifice
in
their
passing
through
the
wildernesse
.
But
what
became
of
the
fire
when
they
cleared
the
altar
of
the
ashes
,
and
put
the
coverings
upon
it
?
I
answer
▪
tho●gh
it
be
not
expressed
how
it
was
done
,
yet
that
it
was
put
into
some
pot
or
other
v●ssel
▪
and
●o
preserved
still
with
supply
of
wood
,
cannot
well
be
questioned
;
because
they
were
not
to
use
any
strange
fire
in
their
sacrifices
,
but
onely
that
which
was
kindled
f●om
heaven
,
Levit.
9.
24.
which
therefore
they
were
appointed
continually
to
keep
burning
,
Levit.
6.
12.
The
fire
in
the
altar
shall
be
burning
in
it
,
it
shall
not
be
put
out
.
Vers.
15.
And
when
Aaron
and
his
sonnes
have
made
an
end
of
covering
the
Sanctuary
,
&c.
]
Here
direction
is
given
for
the
carriage
of
all
the
holy
things
of
the
Sanctuary
before
mentioned
,
to
wit
,
that
being
so
covered
,
so
soon
as
the
camp
b●gan
to
remove
,
the
Levites
that
were
the
posterity
of
Kohath
should
come
and
take
them
up
,
and
carry
them
in
their
place
,
onely
with
this
caution
added
▪
but
they
shall
not
touch
any
holy
thing
lest
they
die
.
And
thus
the
charge
of
the
Kohathite●
,
a●
it
was
more
honourable
then
that
of
the
other
Levites
,
because
they
had
the
charge
of
the
most
holy
things
;
so
it
was
more
burthensome
,
because
they
b●re
it
not
in
carts
as
the
other
Levites
did
theirs
,
but
on
their
shoulders
;
and
withall
more
perillou●
,
which
must
needs
much
take
away
the
envy
of
this
honour
.
The
a●k
ind●●d
was
oft●n
car●yed
by
the
priests
themselves
,
as
it
is
evident
,
Deut.
●1
.
9.
Mo●●s
wro●e
this
Law
,
and
delivered
it
to
the
priests
the
sonnes
of
Lev
▪
which
bare
the
Ark
of
the
covenant
of
the
Lord
;
for
though
this
service
was
imposed
upon
the
Levites
as
subservient
to
the
priests
,
yet
the
prie●●s
were
no●
excluded
,
who
did
therefore
upon
speciall
occasions
carry
it
themselves
,
as
when
they
passed
over
Jordan
,
Josh.
3.
6.
&
when
they
compassed
the
walls
of
Jericho
,
Josh.
6.
6.
But
ordinarily
this
service
was
performed
by
the
Levites
,
especi●lly
till
the
number
of
the
priests
was
increased
,
they
carried
it
as
they
did
all
other
the
holy
thing●
of
the
Sanctuary
.
The
bra●en
laver
,
I
know
,
is
not
here
mentioned
amongst
the
holy
things
which
they
were
to
carry
;
but
the
reason
of
this
may
be
,
because
onely
those
things
are
named
which
were
covered
by
the
priests
,
but
this
laver
could
receive
no
hu●t
by
the
wer
,
and
therefore
was
not
covered
.
Vers.
16.
And
to
the
office
of
Eleazar
the
sonne
of
Aaron
the
priest
pertain●th
the
oyl
for
the
light
.
]
Two
things
are
here
affirmed
concerning
the
charge
or
office
of
Eleazar
,
the
eldest
sonne
of
Aaron
,
to
wit
,
in
this
service
of
removing
the
●abernacle
:
namely
1.
that
to
him
pertained
the
oyl
for
the
light
,
and
the
sw●et
●n●●nse
,
and
the
daily
meat-offering
,
and
the
anointing
oyl
,
that
is
,
that
he
himself
was
to
carry
these
things
;
for
if
his
charge
had
been
onely
to
oversee
the
carrying
o●
these
things
by
the
Kohathites
,
why
should
these
things
be
particularly
mentioned
,
since
the
overseeing
of
them
in
all
their
carriages
belonged
to
him
:
and
then
2.
that
to
him
appertained
the
oversight
of
all
the
tabernacle
▪
&c
,
that
is
,
he
was
to
oversee
the
Kohathit●s
concerning
the
carrying
of
these
things
,
and
to
appoint
every
one
to
their
severall
burthens
.
And
thus
as
the
Kohathites
had
the
honour
of
carrying
the
most
holy
things
,
so
Eleazar
,
the
eldest
sonne
of
Aaron
▪
was
appointed
to
have
the
over●●ght
of
them
,
as
Ithamar
his
younger
brother
had
the
over●ight
of
the
Gershonites
,
ver.
28.
and
the
Merarites
,
ver.
33.
Vers.
25.
And
they
shall
bear
the
curtains
of
the
tabernacle
,
&c.
]
To
wit
,
the
foure
severall
coverings
wherewith
the
tabernacle
was
covered
,
that
is
,
1.
the
ten
curious
curtains
,
mentioned
here
in
the
second
place
,
though
they
were
the
first
coverings
,
and
were
called
as
here
the
tabernacle
of
the
congregation
,
Exod.
26.
1
▪
and
2.
the
eleven
curt●ins
of
goats
hair
,
which
were
laid
over
that
,
named
here
in
the
first
place
▪
and
called
the
cur●ains
of
the
tabernacle
:
3.
the
covering
which
was
of
rammes
skinn●s
died
red
:
and
then
4.
the
covering
of
badgers
skinnes
,
which
lay
uppermost
of
all
.
Vers.
32.
And
by
name
ye
shall
reckon
the
ins●ruments
of
the
charge
of
their
burthen
.
]
Whereas
the
sockets
,
pillars
,
pi●●●s
▪
cords
,
and
other
instrument●
co●●itted
to
their
charge
were
many
,
and
●ight
some
of
them
at
least
seem
of
le●●●
importan●e
,
therefore
the
Lord
●ppointed
that
of
these
there
should
be
a
note
kept
,
and
so
●ccordingly
th●y
should
be
delivered
by
name
▪
lest
any
should
be
to
seek
wh●n
the
tabernacle
was
to
be
●et
up
again
.
Her●by
also
was
signi●ied
how
carefull
God
is
of
the
least
member
of
his
church
,
and
so
also
of
all
his
or●inance●
▪
John
10.
3.
Vers.
44.
Even
those
that
were
numbred
of
them
after
th●ir
●amili●s
were
three
thousand
and
two
hundred
.
]
Usually
in
all
families
the
younger
and
aged
●ort
,
if
reckoned
togeth●r
,
are
more
then
the
middle
aged
:
and
so
it
was
in
the
other
families
of
the
Levites
:
of
the
G●r●honites
there
was
little
more
then
a
third
part
fit
to
serve
in
the
tabernacl●
,
●nd
of
the
Kohathites
there
was
not
a
third
par●
▪
and
yet
the
Merarites
are
more
then
half
able
men
for
Gods
service
;
a
most
remarkable
proof
of
the
wisdome
and
providence
of
God
.
Because
the
greatest
burthen
was
impos●d
upon
the
Merarites
,
therefore
God
giveth
them
more
able
men
then
any
of
the
other
families
,
and
yet
the
generall
number
of
these
were
lesse
then
any
of
the
other
two
.
Vers.
48.
Even
those
that
were
numbred
of
them
●ere
eight
thousand
and
five
hundred
and
fourscore
.
]
Note
how
few
there
were
of
the
Levites
in
comparison
of
the
other
tribes
:
O●
Judah
there
were
seventy
and
foure
thousand
and
●ix
hundred
able
men
for
the
outward
wa●fare
in
the
host
of
Israel
,
Numb
.
1.
27.
but
of
the
Levites
there
were
but
eight
thousand
five
hundred
and
fourscore
men
fit
for
their
service
.
CHAP.
V.
Vers.
2.
COmmand
the
children
of
Israel
that
they
put
out
of
the
camp
every
leper
,
&c.
]
To
wit
,
the
lepers
and
those
that
had
running
issues
,
till
they
were
cured
and
cleansed
,
and
those
that
were
unclean
by
the
dead
,
till
after
certain
dayes
they
were
purified
according
to
the
Law
.
More
concerning
this
●e●
in
the
note
upon
Levit.
13.
46.
Vers.
6.
When
a
man
or
woman
shall
commit
any
sinne
that
men
commit
,
&c.
]
That
is
,
when
they
shall
commit
any
sinne
●●ereinto
by
reason
of
humane
frailty
men
are
subject
to
fall
,
to
wit
,
in
regard
of
any
wrong
done
to
their
neighbour
,
which
is
a
●inne
highly
displeasing
to
God
,
they
shall
then
confesse
and
make
satisfaction
as
is
here
appointed
.
Because
the
purloyning
of
the
goods
of
our
brethren
,
and
all
other
such
acts
of
injustice
,
are
●innes
that
do
more
especially
●ind●r
the
well
ordering
of
camps
,
therefore
doth
the
Lord
in
this
place
urge
this
〈◊〉
Law
against
these
kind
of
offences
▪
that
the
camp
of
Israel
now
set
in
ord●r
might
neither
be
defiled
nor
disordered
thereby
.
Vers.
7.
And
he
shall
recompence
his
trespasse
with
the
principa●l
●hereo●
,
and
adde
unto
it
the
fifth
part
thereof
.
]
That
is
,
he
shall
,
by
way
of
rec●mp●ncing
the
wrong
he
hath
done
to
his
neighbour
,
not
onely
restore
fully
the
whole
principall
he
hath
defrauded
him
of
,
but
also
give
him
more
●ver
and
above
the
fifth
part
of
so
much
as
he
had
detained
from
him
,
which
was
●njoyned
both
by
way
of
satisfying
the
party
wronged
as
concerning
the
want
of
his
goods
whilst
they
were
detained
,
and
also
by
way
of
a
penalty
on
the
party
off●n●ing
.
Neither
doth
this
contradict
thos●
Laws
,
Exod.
22.
where
the
thief
that
had
●t●llen
f●om
his
neighbour
is
appointed
to
restore
double
what
he
had
taken
away
,
yea
in
some
ca●e●
fourfold
and
fivefold
:
for
those
Laws
were
for
such
against
whom
the
crime
was
proved
by
witnesses
in
a
legall
way
,
but
this
is
for
those
that
did
voluntarily
confesse
the
wrong
they
had
done
,
in
which
case
the
Lord
impo●eth
a
lighter
penalty
,
to
wit
,
onely
a
fifth
part
over
and
above
the
principall
.
Vers.
8.
But
if
the
man
have
●o
kinsman
to
recompence
the
trespasse
unto
,
&c.
]
In
these
words
one
direction
is
onely
implyed
,
to
wit
,
that
if
the
party
were
dead
to
whom
the
wrong
was
done
,
then
the
recompence
must
be
made
to
his
heir
or
next
kinsman
;
and
then
another
is
expressed
,
to
wit
,
that
if
there
be
no
such
kinsman
to
be
found
,
then
must
the
trespasse
be
recompenced
unto
the
Lord
,
even
to
the
priest
,
because
in
all
trespasses
done
to
our
neighbours
God
is
also
injured
,
and
the
priests
the
Lord
had
appointed
to
be
his
receivers
.
But
now
this
the
Hebrews
understand
onely
of
trespasses
done
to
strangers
:
for
there
is
no
man
in
Isra●l
,
they
say
,
without
an
heir
or
kinsman
,
either
child
,
or
brother
,
or
other
of
his
bloud
.
Vers.
9.
And
every
offering
of
all
the
holy
things
of
the
children
of
Israel
,
which
they
bring
unto
the
priest
,
shall
be
his
.
]
This
is
here
added
by
way
of
amplification
,
to
shew
why
in
the
verse
before
he
had
said
,
that
the
trespasse
shall
be
recompenced
to
the
Lord
,
even
to
the
priest
;
for
,
●aith
he
,
it
is
no
otherwise
ordered
in
this
then
in
other
things
,
my
priests
I
have
appointed
to
receive
in
my
name
whatever
is
due
to
me
;
every
offering
,
or
every
heave-offering
,
&c.
shall
be
his
,
that
is
whatever
is
of
all
the
holy
things
onely
heaved
or
offered
unto
the
Lord
,
and
not
burnt
in
my
service
upon
mine
altar
,
the
priest
shall
have
it
.
Vers.
10.
And
every
mans
hallowed
things
shall
be
his
.
]
That
is
,
not
onely
those
meat-offerings
,
and
those
parts
of
the
peace-offerings
which
were
waved
and
heaved
before
the
Lord
,
but
generally
all
the
hallowed
things
▪
such
as
were
the
first-fruits
and
things
vowed
,
&c.
were
appointed
for
the
priest
:
as
if
he
should
have
said
,
in
a
word
,
whatsoever
any
man
giveth
the
priest
as
due
to
God
,
it
shall
be
the
priests
;
for
to
him
God
hath
given
it
.
See
this
more
fully
expressed
,
Ezek.
44.
30.
Vers.
12.
If
any
mans
wife
go
aside
and
commit
a
trespasse
against
him
,
&c.
]
This
is
the
order
which
God
took
for
the
try●ll
of
●
wife
,
whether
guilty
or
not
guilty
,
of
whom
her
husband
was
jealous
:
and
prescribed
it
was
at
this
time
happely
,
when
God
was
now
setting
all
things
in
order
concerning
the
camp
,
both
to
prevent
the
defiling
of
the
camp
by
such
filthinesse
,
by
keeping
wives
in
aw
with
the
fear
of
this
triall
;
and
likewise
to
prevent
the
inconveniencies
that
might
arise
by
the
jealousies
of
men
,
where
the
dwellings
of
f●milies
were
not
so
severall
as
in
towns
and
cities
.
For
though
it
be
a
sinne
in
a
husband
unjustly
to
suspect
his
wi●e
,
yet
God
allowed
the
husband
to
bring
his
wife
to
this
triall
,
because
of
the
hardnesse
of
their
hearts
,
lest
the
wife
should
be
subject
to
a
greater
mischief
for
want
of
this
triall
,
to
wit
,
of
being
cast
off
,
or
●lain
,
or
otherwise
oppressed
by
her
husband
in
the
rage
of
his
jealousie
.
But
why
was
there
not
the
●ame
Law
for
the
triall
of
the
husband
,
if
his
wi●e
were
jealous
of
him
?
I
answer
,
there
are
severall
reasons
given
for
this
by
Expositours
:
as
1.
because
women
are
naturally
more
prone
to
be
jealous
and
suspicious
then
men
,
and
therefore
not
so
fit
to
enjoy
this
liberty
;
2.
because
women
by
reason
of
their
subjection
to
their
husbands
were
n●●
so
fit
to
call
their
husbands
to
such
a
triall
;
3.
because
the
adultery
of
the
wife
is
more
mischievous
then
the
adultery
of
the
husband
,
in
regard
that
thereby
the
husband
is
made
often
to
father
another
mans
issue
,
&
to
leave
his
estate
&
inheritance
to
children
that
are
not
his
;
&
lastly
,
because
wives
in
their
jealousie
had
not
so
much
power
to
oppresse
and
wrong
their
husbands
as
the
husbands
had
to
wrong
their
wives
.
Vers.
15.
Then
shall
the
man
bring
his
wife
unto
the
priest
.
]
The
priest
was
in
his
office
a
figure
of
Christ
,
by
whom
God
will
judge
the
s●●rets
of
men
,
Rom.
2.
16.
and
the
tabernacle
was
the
●igne
of
Gods
pre●ence
amongst
them
.
The
jealous
husband
was
therefore
to
bring
his
wife
unto
the
priest
,
and
the
priest
,
ver.
16.
was
to
bring
her
near
,
to
set
her
before
the
Lord
,
to
wit
,
at
the
doore
of
the
tabernacle
,
that
so
perceiving
her self
set
as
it
were
before
Gods
tribunal
,
the
very
fear
of
Gods
all-se●eing
ey●
,
and
the
shame
that
would
fall
upon
her
in
the
●ight
of
all
the
congregation
now
gazing
upon
her
,
might
s●are
her
from
submitting
her self
to
this
triall
if
indeed
she
were
guilty
.
And
he
shall
bring
her
offering
for
her
,
the
tenth
part
of
an
ephah
of
barley
meal
.
]
The
generall
drift
of
this
offering
no
doubt
was
,
that
it
might
be
a
testimony
that
she
willingly
proffered
her self
to
b●
tried
by
the
Lord
,
to
whom
she
presented
this
offering
,
whether
she
were
guiltie
or
no
:
yet
because
the
●ame
quantity
is
pres●ribed
here
that
is
prescribed
for
the
trespasse-offering
,
Levit.
5.
11.
namely
the
tenth
part
of
an
ephah
,
I
conceive
it
was
also
brought
by
way
of
atonement
for
her
other
sins
,
as
desiring
that
the
Lord
in
his
mercy
,
for
his
Christs
sake
,
passing
by
her
other
trespasses
,
would
in
this
particular
deal
with
her
according
to
her
deserts
:
And
indeed
he
that
will
in
regard
of
his
innocency
in
any
one
particular
appeal
to
Gods
judgement
with
David
,
Psal.
7.
8.
Judgeme
,
O
Lord
,
according
to
my
righteousnesse
,
&c.
must
yet
for
the
generall
course
of
his
life
●ay
with
David
,
Psal.
143.
2.
Enter
not
into
judgement
with
thy
servant
:
for
in
thy
●ight
shall
no
man
living
be
justified
.
Other
meat-offerings
were
of
fine
wheat
floure
,
this
of
barley
meale
;
others
had
oyl
and
frankincense
,
Levit.
2.
this
no●e
;
no
doubt
both
the
course
offering
and
the
forbidding
of
oyl
and
●ncense
(
●ignes
of
joy
and
gladnesse
of
heart
)
were
to
expresse
the
poore
●ad
and
dolefull
condition
of
this
suspected
woman
.
And
he
shall
poure
no
oyl
upon
it
,
nor
put
frankincense
thereon
;
for
it
is
an
offering
of
jealousie
,
&c.
]
That
is
,
it
is
an
offering
whereby
she
yiel●ed
her self
to
be
judged
by
the
Lord
,
if
guilty
of
that
iniquity
whereof
her
husband
was
jealous
,
and
did
desire
the
Lord
to
shew
that
he
did
remember
it
;
and
therefore
nothing
implying
sweetnesse
or
joy
was
to
be
put
to
this
offering
.
Vers.
17.
And
the
priest
shall
take
holy
water
in
an
●arthen
vessell
.
]
This
holy
water
was
either
that
water
of
separation
,
w●ich
was
used
for
purifying
,
chap.
19.
or
rather
water
taken
out
of
the
holy
laver
,
con●ecrated
to
holy
u●es
.
No
doubt
the
holinesse
of
these
things
thus
used
was
to
strike
the
greater
terrour
into
her
,
that
if
guilty
●he
might
not
dar●
to
adde
perjury
to
her
other
●inne
:
for
the
abuse
of
holy
things
by
the
light
of
nature
we
know
is
a
foul
●inne
,
and
perilous
.
As
for
the
earthen
vessel
,
the
basenesse
of
the
vessel
tended
also
to
expresse
the
h●miliation
of
the
woman
,
and
the
●adnesse
of
the
businesse
now
in
hand
.
Besides
,
because
it
was
imployed
in
bringing
uncleannesse
to
light
,
if
any
were
,
it
may
be
probably
thought
that
God
would
have
no
monument
to
remain
of
it
,
but
appointed
it
to
be
broken
after
this
work
was
ended
,
as
in
other
cases
,
Levit.
6.
28.
and
11.
33.
and
15.
12.
Vers.
17.
And
of
the
dust
th●t
is
in
the
floore
of
the
tabernacle
the
priest
shall
take
,
and
put
it
into
the
wa●er
.
]
It
was
fit
the
drink
should
be
distastfull
,
to
put
her
in
mind
of
the
bitter
curse
that
would
follow
upon
her
drinking
if
●he
were
guilty
:
and
to
this
end
dust
is
put
into
it
.
But
be●ides
,
it
was
also
first
,
because
dust
in
all
uses
was
a
●igne
of
basenesse
,
sorrow
and
afflictions
,
as
Job
2.
12.
Psal.
1.
7
,
5.
Psal.
22.
15.
Lam.
3.
29.
and
so
was
fit
to
imply
both
the
foul
and
unclean
●inne
which
was
in
question
,
the
a●fliction
of
the
woman
suspected
,
and
the
sorrow
she
would
bring
upon
her self
if
guilty
:
and
secondly
,
because
dust
was
the
food
of
the
cursed
serpent
,
Gen.
3.
14.
and
so
might
signifie
,
that
if
she
had
harkened
to
his
temptations
●he
should
be
partaker
of
his
curse
.
Withall
it
was
holy
dust
▪
dust
of
the
●loore
of
the
tabernacle
(
as
the
ground
whereon
Moses
●tood
,
Exod.
3.
5.
was
holy
g●ound
)
that
it
might
be
the
more
terrible
,
and
teach
her
to
fear
judgement
from
the
Lord
.
Vers.
18.
And
the
priest
shall
set
the
woman
before
the
Lord
,
and
uncover
the
womans
head
.
The
uncovering
of
the
head
was
a
signe
of
sorrow
,
Levit.
21.
10.
And
he
that
is
the
high
priest
among
his
brethr●n
,
upon
whose
head
the
anointing
oyl
was
poured
,
shall
not
uncover
his
head
nor
rend
his
clothes
;
and
to
have
her
head
bare
in
such
an
assembly
was
a
shame
,
1.
Cor.
11.
6.
For
if
the
woman
be
not
covered
,
let
her
also
be
shorn
;
but
if
it
be
a
shame
for
a
woman
to
be
shorn
or
shaven
,
let
her
be
covered
.
The
covering
of
this
womans
head
was
therefore
pulled
off
by
the
priest
,
first
,
to
shew
the
sad
and
wofull
condition
this
woman
was
now
in
;
secondly
,
by
the
shame
hereof
to
make
other
women
carefull
so
to
carry
themselves
that
they
might
not
give
any
occasion
of
suspicion
to
their
husbands
;
thirdly
,
and
chi●fly
,
to
signifie
,
that
it
was
in
vain
any
longer
to
hide
her
sinne
,
if
she
were
guilty
,
because
God
would
now
lay
●er
open
,
and
discover
to
the
eyes
of
all
Israel
whether
or
no
she
were
faul●y
.
And
the
pri●st
shall
have
in
his
hand
the
bitter
water
tha●
causeth
the
curse
.
]
It
is
called
the
bitter
water
,
from
the
effe●t
,
because
it
caused
the
curse
:
to
express●
which
the
better
it
was
no
doubt
made
unpleasing
to
the
taste
by
the
dust
put
●nto
it
.
Vers.
21.
The
Lord
make
thee
a
curse
and
an
oath
among
thy
people
,
&c.
]
That
●s
,
the
Lord
make
thee
such
a
fearfull
example
of
his
wrath
and
indignation
by
causing
thy
thigh
to
rot
,
and
thy
belly
to
swell
,
that
in
time
to
come
when
any
of
thy
people
would
use
a
fearfull
curse
or
imprecation
upon
any
,
they
may
therein
make
mention
of
thee
,
desiring
that
such
plagues
and
mis●ries
might
fall
upon
them
●s
fell
upon
such
a
woman
,
that
being
guilty
of
adultery
did
yet
drink
the
water
of
jealousie
.
The
like
●xpression
we
have
,
Jer.
29.
22.
Vers.
22.
And
this
water
that
causeth
the
curse
shall
go
into
thy
bowels
▪
●o
●ake
thy
be●ly
to
swell
,
and
thy
thigh
to
rot
.
]
And
so
God
should
punish
her
in
●●ose
very
parts
which
had
been
abused
in
the
service
of
●inne
.
And
the
●oman
shall
say
,
Amen
,
Amen
.
]
This
word
of
consent
is
doubled
,
to
shew
the
fervency
of
her
zeal
,
the
innocencie
of
her
cause
,
the
uprightnesse
of
her
conscience
,
and
the
purity
of
her
heart
.
Vers.
23.
And
the
priest
shall
write
these
curses
in
a
book
,
and
he
shall
blot
them
out
with
the
bitter
water
.
]
That
is
,
he
shall
write
them
in
a
scroll
of
parchment
,
and
then
wash
and
scrape
them
off
into
the
water
.
And
this
,
I
conceive
,
was
done
,
to
assure
the
woman
that
the
curse
threat●ed
should
surely
fall
upon
her
,
if
she
were
guilty
;
and
that
because
though
there
were
no
naturall
cause
why
this
water
thus
●ingled
with
dust
should
have
such
a
●●range
operation
,
yet
the
word
written
should
cause
the
water
to
work
this
effect
.
And
therefore
as
sure
as
she
saw
the
writing
of
that
scroll
washt
off
into
the
cup
,
so
sure
she
mig●t
be
that
the
●urse
from
the
word
should
,
as
I
may
say
,
passe
into
the
water
,
and
in
that
water
should
passe
into
her
bowels
.
Vers.
24.
And
he
shall
cause
the
woman
to
drink
the
bitter
water
,
&c.
]
To
wi●
,
after
she
had
offered
the
jealous-offering
;
for
it
is
evident
in
the
following
verse
,
that
first
the
priest
did
take
out
of
her
hand
and
offer
her
meat-offering
for
her
,
vers.
25
,
26.
and
then
afterwards
he
made
her
to
drink
the
bitter
water
,
vers.
27.
Vers.
26.
And
the
priest
shall
tak●
an
handfull
of
the
offering
,
&c.
]
See
●he
note
upon
Levit.
22.
Vers.
28.
And
if
the
woman
be
not
defiled
,
but
be
clean
,
then
●●e
shall
be
free
,
and
shall
canceive
seed
.
]
That
is
,
the
drinking
this
water
shall
no
wi●e
hurt
her
,
insomuch
that
she
●hall
be
as
capable
of
bringing
forth
children
as
ever
she
was
before
;
whereas
the
guiltie
woman
should
by
drinking
the
water
be
utterly
disabled
for
ever
conceiving
with
child
by
reason
of
those
●ad
effects
it
should
work
in
he●
body
,
the
innocent
woman
should
be
free
from
all
such
inconveniencies
,
and
should
conceive
and
bring
forth
children
as
formerly
.
This
may
well
be
taken
to
be
most
probably
the
full
meaning
of
the
words
;
yet
the
most
of
Expositours
judge
that
there
is
farre
more
intended
thereby
,
to
wit
,
that
there
is
a
promise
here
made
to
the
innocent
wi●e
as
by
way
of
recompense
from
the
Lord
for
the
shame
she
should
undergo
by
being
so
unjustly
suspected
,
to
wit
,
that
upon
the
drinking
of
this
water
she
should
not
fail
to
conceive
and
bring
forth
children
to
her
husband
that
was
then
bound
to
receive
her
to
favour
again
,
yea
though
before
she
had
been
barren
.
V●rs
.
31.
The●
shall
the
man
be
guiltlesse
,
&c.
]
That
is
,
whereas
if
the
husband
should
nouri●h
jealous
thoughts
in
his
mind
concerning
his
wife
,
and
thereupon
either
cast
her
off
,
or
any
way
oppresse
her
,
this
would
be
sinne
to
him
;
if
on
the
other
side
he
should
take
this
legall
way
to
find
out
whether
his
wife
were
faulty
or
no
,
he
should
be
guiltlesse
whatever
the
event
should
be
:
if
upon
the
drinking
the
water
,
her
belly
should
swell
and
her
thighes
rot
,
her
miseries
should
no
way
be
impu●ed
to
him
,
but
must
lie
upon
his
wife
,
who
by
her
uncleannesse
and
impudent
denyall
of
it
had
drawn
this
judgement
upon
her self
;
and
on
the
other
side
,
if
the
woman
upon
●●is
tryall
should
be
found
innocent
,
the
husband
must
not
be
lyable
to
any
censure
●or
it
,
because
he
onely
used
the
liberty
given
him
of
God
for
the
discovery
of
the
tr●th
,
the
blame
,
if
any
,
must
lie
upon
the
wife
who
had
given
occasion
of
suspicion
to
her
h●sband
,
and
so
still
●aith
the
text
,
the
woman
shall
bear
her
iniquity
.
And
indeed
i●is
most
probable
that
husbands
were
not
admitted
to
bring
their
wives
to
this
tryall
unlesse
they
could
show
that
their
wives
had
given
some
cause
of
jealousie
,
though
they
could
not
prove
them
guilty
of
adultery
,
in
which
case
no
wonder
at
all
it
is
though
the
husband
were
judged
guiltlesse
in
bringing
his
wife
to
this
tryall
,
and
all
the
fault
laid
upon
the
wife
,
what
ever
the
event
of
the
tryall
was
.
CHAP.
VI.
Vers.
2.
WHen
either
man
or
woman
shall
separate
themselves
,
&c.
]
Having
ordered
those
things
that
concerned
his
people
in
generall
the
Lord
now
takes
order
for
those
who
desired
to
be
more
nearly
and
closely
bound
to
God
by
a
speciall
vow
,
to
wit
,
what
they
should
do
who
desired
by
vow
to
separate
themselves
from
the
ordinary
course
of
men
,
that
they
might
the
more
freely
and
wholly
dedicate
themselves
to
God
,
that
is
,
to
a
more
strict
and
pure
course
of
serving
of
God
then
other
men
used
,
and
were
therefore
called
Nazarites
,
that
js
,
men
or
women
separate
from
others
and
bound
to
a
peculiar
profession
or
course
of
life
.
These
God
here
allows
,
first
,
that
their
example
might
allure
others
to
strict
holinesse
,
these
being
the
miroirs
of
their
times
,
and
admired
amongst
the
people
,
Lam.
4.
7.
Her
Nazarites
were
purer
then
snow
,
they
were
whiter
then
milk
;
and
secondly
,
that
they
might
be
types
and
shadows
of
Christ
,
who
was
indeed
the
true
Nazarite
,
even
holy
,
harmlesse
,
undefiled
and
separate
from
sinners
,
Heb.
7.
26.
and
was
therefore
by
the
providence
of
God
(
though
upon
another
ground
,
namely
his
dwelling
in
Nazareth
)
called
a
Nazaren
or
a
Nazarite
,
Matth.
2.
23.
But
withall
God
prescribes
laws
to
these
men
and
women
to
prevent
the
excesse
of
superstition
.
Vers.
3.
He
shall
separate
himself
from
wine
and
strong
drink
,
&c.
]
Because
the
Nazarites
were
to
give
themselves
wholly
to
the
service
of
God
during
the
time
of
their
separation
,
therefore
as
the
priests
were
forbidden
the
drinking
of
wine
or
strong
drink
when
they
were
to
go
into
the
tabernacle
of
the
congregation
,
Levit.
10.
9
,
so
were
the
Nazarites
also
;
yea
the
drinking
or
eating
of
any
thing
that
came
of
the
vine
,
vineger
,
or
raisons
,
&c.
thereby
also
to
signifie
their
full
and
pe●fect
renouncing
of
all
worldly
pleasures
,
or
any
thing
tending
thereto
,
and
how
exactly
carefull
we
ought
to
be
not
onely
to
avoid
all
evil
,
but
also
to
abstain
from
all
appearance
of
evil
,
1.
Thess.
5.
22.
But
yet
still
we
must
note
that
both
this
and
the
other
laws
following
these
Nazarites
were
bound
to
observe
onely
during
the
dayes
of
their
separation
,
as
is
expressed
vers.
4.
5
,
6.
There
were
indeed
some
Nazarites
perpetuall
during
their
whole
life
,
such
as
were
Samuel
,
1.
Sam.
1.
28.
and
Samson
,
Judg.
13.
7.
and
these
were
Nazarites
by
commandment
,
not
vow
.
But
these
Nazarites
,
concerning
whom
these
laws
are
given
,
were
such
as
did
of
their
own
accord
take
upon
them
the
vow
of
a
Nazarite
for
some
certain
dayes
,
some
for
a
longer
time
,
some
for
a
shorter
,
as
they
pleased
themselves
.
Vers.
5.
All
the
dayes
of
the
vow
of
his
separation
there
shall
no
rasour
come
upon
his
head
,
&c.
]
To
wit
,
that
his
hair
being
kept
thus
uncut
might
be
a
memoriall
to
him
of
his
separation
and
consecration
unto
the
Lord
,
and
therefore
in
the
next
words
it
follows
,
Untill
the
dayes
be
fulfilled
in
the
which
he
separateth
himself
unto
the
Lord
,
he
shall
be
holy
:
for
indeed
the
chief
thing
that
God
required
of
these
Nazarites
was
inward
and
spirituall
holinesse
,
these
outward
ceremonies
being
but
onely
signes
and
remembrances
of
that
,
and
without
that
nothing
but
mere
vanity
.
That
this
law
is
to
be
understood
onely
of
men
,
and
not
of
women
Nazarites
(
of
whom
mention
was
also
made
in
the
beginning
of
the
chapter
)
we
may
easily
conceive
,
because
their
hair
was
alwayes
kept
uncut
,
and
so
could
not
be
to
them
a
memoriall
of
their
consecration
.
But
for
men
Nazarites
this
was
enjoyned
as
a
memoriall
of
their
consecration
,
and
that
for
these
reasons
,
as
may
be
probably
conceived
:
First
,
that
it
might
be
a
signe
of
their
cleannesse
from
pollutions
:
for
when
the
Nazarites
casually
defiled
,
vers.
9.
or
the
Leper
,
Levit.
14.
8.
9.
were
cleansed
from
theirimpurity
,
their
hair
was
shaven
off
;
and
therefore
the
Nazarites
keeping
his
hair
from
shaving
was
a
signe
that
he
had
kept
himself
from
being
defiled
:
Secondly
,
that
it
might
be
a
signe
of
their
speciall
subjection
to
God
,
as
the
womans
long
hair
is
a
signe
of
her
subjection
to
her
husband
,
1.
Cor.
11.
5
,
10.
Thirdly
,
that
the
neglect
of
trimming
their
hair
might
be
a
signe
of
the
neglect
of
the
outward
adorning
of
the●r
bodies
,
and
how
wholly
they
were
intent
upon
the
service
of
God
and
the
adorning
of
their
souls
,
that
they
were
mortified
to
all
worldly
delights
,
and
onely
taken
up
with
spirituall
and
heavenly
things
.
Vers.
7.
He
shall
not
make
himself
unclean
for
his
father
,
&c.
]
Namely
by
touching
,
mourning
for
,
or
burying
them
:
wherein
as
much
exactnesse
was
required
of
the
Nazarite
as
was
required
of
the
high
priest
,
Levit.
21.
11.
and
thus
by
avoiding
these
legall
impurities
they
were
taught
what
exactnesse
of
spirit●all
purity
and
holinesse
God
required
of
them
:
for
this
refraining
from
the
dead
(
in
whom
the
image
as
it
were
of
Gods
curse
for
sinne
was
to
be
seen
,
for
the
wages
of
sinne
is
death
,
Rom.
6.
23.
)
figured
our
abstaining
from
sinfull
and
dead
works
,
that
we
may
keep
our selves
unspotted
of
the
world
,
pure
and
undefiled
before
God
,
Jam.
1.
27.
Besides
,
this
taught
them
to
moderate
their
affections
and
sorrow
for
their
earthly
friends
,
that
they
might
be
holy
to
their
father
in
heaven
.
Because
the
consecration
of
his
God
is
upon
his
head
.
]
That
is
,
because
the
signe
of
his
consecration
is
upon
his
head
,
to
wit
,
his
long
hair
.
Vers.
9.
Then
shall
he
shave
his
head
in
the
day
of
his
cleansing
,
on
the
seventh
day
shall
he
shave
it
.
]
The
hair
of
the
Nazarites
was
as
it
were
a
holy
thing
consecrate
to
God
,
as
being
the
signe
sanctified
or
set
apart
to
be
a
memoriall
of
that
strict
vow
of
singular
holinesse
,
whereby
he
had
bound
himself
:
this
being
therefore
defiled
,
it
was
to
be
shaven
off
,
that
new
hair
might
come
in
the
room
;
whereby
was
signified
how
strict
God
is
in
exacting
purity
in
those
that
consecrate
themselves
to
his
service
.
And
this
must
be
done
on
the
day
of
his
cleansing
,
on
the
seventh
day
:
for
this
last
clause
,
on
the
seventh
day
shall
he
shave
it
,
is
added
by
way
of
explaining
the
clause
before
,
in
the
day
of
his
cleansing
;
for
the
seventh
day
was
the
usuall
day
of
cleansing
for
those
that
were
defiled
by
the
dead
,
as
we
may
see
,
chap.
10.
11
,
12.
Vers.
11.
And
the
priest
shall
offer
the
one
for
a
sinne-offering
,
&c.
]
Though
it
were
no
fault
in
the
Nazarite
that
a
man
should
die
very
suddenly
by
him
,
yet
because
it
was
contrary
to
the
Law
that
enjoyned
the
Nazarite
not
to
come
nigh
any
dead
body
,
therefore
he
was
to
bring
a
sinne-offering
for
his
cleansing
.
Vers.
12.
And
he
shall
cons●crate
unto
the
Lord
the
dayes
of
his
s●paration
.
]
That
is
,
he
shall
begin
anew
to
consecrate
unto
God
the
very
same
number
of
dayes
which
before
his
defiling
he
had
vowed
unto
God
.
And
he
shall
bring
a
lambe
of
the
first
year
for
a
trespasse-offering
.
]
By
this
trespasse-offering
(
which
also
figured
Christ
)
he
was
prepared
for
the
observations
of
his
renewed
vow
;
because
all
grace
and
ability
to
do
good
is
of
God
obtained
by
Christ
Jesus
our
Lord
.
Vers.
13.
And
this
is
the
Law
of
the
Nazarite
.
]
That
is
,
this
that
follows
is
the
Law
that
must
be
observed
by
the
Nazarite
,
when
he
hath
fulfilled
his
vow
,
and
is
to
be
discharged
thereof
in
an
orderly
manner
.
Which
Law
,
it
is
conceived
,
the
Apostle
Paul
was
perswaded
to
observe
,
to
decline
the
offence
of
the
Jews
,
Acts
21.
26.
Vers.
14.
And
he
shall
offer
his
offering
unto
the
Lord
,
one
he-lambe
,
&c.
]
Those
offerings
the
Nazarite
was
to
offer
when
he
had
fulfilled
the
dayes
of
his
separation
,
and
was
now
to
be
freed
from
his
vow
,
1.
by
way
of
thankfulnesse
to
God
,
as
acknowledging
that
it
was
through
his
grace
that
he
had
been
enabled
to
fulfill
his
Nazarites
vow
;
and
2.
to
make
atonement
thereby
for
his
sinnes
committed
under
his
vow
,
thereby
also
confessing
that
,
notwithstanding
his
strictest
endeavours
after
holinesse
,
he
had
failed
many
wayes
if
God
in
Christ
should
not
be
mercifull
to
him
.
Vers.
15.
And
their
meat-offering
and
their
drink-offerings
.
]
That
is
,
beside●
the
cakes
and
wafers
before
mentioned
,
enjoyned
as
an
extraordinary
meat-offering
,
he
was
also
to
bring
the
ordinary
meat-offerings
and
drink-offerings
appointed
for
appendances
to
all
sacrifices
,
whereof
see
Numb
.
28.
Vers.
18.
And
the
Nazarite
shall
shave
the
head
of
his
separation
,
&c.
]
All
the
time
of
his
separation
he
was
to
keep
his
hair
uncut
,
but
now
he
was
to
shave
his
head
(
called
here
the
head
of
his
separation
,
because
the
hair
on
his
head
was
the
signe
of
his
separation
)
and
that
at
the
doore
of
the
tabernacle
,
to
shew
that
his
vow
was
now
at
an
end
,
whereby
he
had
consecrated
himself
to
the
Lord
;
and
then
afterwards
he
was
to
put
it
in
the
fire
,
which
is
under
the
sacrifice
of
the
peace-offerings
,
that
is
,
not
the
fire
on
the
altar
of
burnt-offerings
(
for
there
onely
the
fat
of
the
peace-offerings
was
burnt
)
but
the
fire
under
the
ca●drons
or
pots
wherein
the
peace-offerings
were
boyled
:
and
all
this
was
done
as
by
way
of
thankfulnesse
to
God
,
to
signifie
that
he
had
the
perfection
of
his
Nazariteship
from
him
.
Vers.
19.
And
the
priest
shall
take
the
sodden
shoulder
of
the
ram
,
&c.
]
That
is
,
the
left
shoulder
,
the
right
shoulder
was
due
unto
him
raw
of
all
peace-offerings
,
Levit.
7.
32.
And
the
right
shoulder
shall
ye
give
unto
the
priest
for
an
heave-offering
of
the
sacrifices
of
your
p●ace-offerings
;
this
gift
of
the
sodden
shoulder
was
peculiarly
given
from
the
Nazarites
ram
onely
,
and
taught
them
that
as
they
had
received
more
speciall
grace
of
God
,
so
they
should
give
him
more
speciall
thanks
then
other
men
.
Vers.
21.
This
is
the
Law
of
the
Nazarite
who
hath
vowed
,
and
of
his
offering
unto
the
Lord
for
his
separation
,
besides
that
that
his
hand
shall
get
.
]
That
is
,
besides
that
which
of
his
own
free
will
he
shall
vow
to
give
according
to
the
estate
wherewith
God
hath
blessed
him
:
That
which
is
formerly
prescribed
was
necessarily
to
be
done
both
by
rich
and
poore
,
when
they
took
upon
them
this
vow
of
Nazariteship
;
if
being
able
they
vowed
more
offerings
,
they
must
perform
their
vow
,
but
this
before
prescribed
must
by
all
be
brought
;
the
poorest
are
not
allowed
lesse
.
Vers.
23.
On
this
wise
ye
shall
blesse
the
children
of
Israel
,
&c.
]
This
blessing
thus
pronounced
by
the
priest
did
include
a
promise
of
Gods
blessing
them
,
delivered
as
it
were
out
of
Gods
own
mouth
,
and
that
by
and
through
Christ
,
of
whom
they
were
types
,
Acts
3.
26.
Unto
you
first
God
having
raised
up
his
sonne
Jesus
,
sent
him
to
blesse
you
,
in
turning
away
every
one
of
you
from
his
iniquities
;
and
so
again
,
Luke
24.
50.
And
he
led
them
out
as
farre
as
Bethany
,
and
he
lift
up
his
hands
,
and
blessed
them
.
Therefore
when
Christ
was
to
come
the
priest
of
Aarons
seed
was
speechles
,
Luke
1.
22.
to
teach
them
to
look
for
another
priest
in
whom
all
nations
were
to
be
blessed
,
Gal.
3.
8.
Vers.
24.
The
Lord
blesse
thee
and
keep
thee
,
&c.
]
Some
conceive
that
the
repeating
of
this
word
the
Lord
,
or
Jehovah
,
three
severall
times
in
this
blessing
did
imply
the
mystery
of
the
Trinity
:
But
whether
so
or
no
,
sure
w●
are
it
was
pronounced
in
the
name
of
God
who
is
one
in
essence
,
but
three
in
persons
,
the
Father
Sonne
and
holy
Ghost
;
and
evangelically
we
have
this
very
blessing
explained
by
the
Apostle
,
2.
Cor.
13.
14.
The
grace
of
the
Lord
Jesus
Christ
,
and
the
love
of
God
,
and
the
communion
of
the
holy
Ghost
be
with
you
all
:
Amen
.
Vers.
25.
The
Lord
make
his
face
shine
upon
thee
,
and
be
gratious
unto
thee
.
]
That
is
,
the
Lord
be
favourable
kind
and
loving
to
thee
,
and
let
him
so
manifest
his
love
and
grace
to
thy
heart
and
conscience
,
that
thou
mayest
plainly
perceive
it
.
A
chearfull
loving
countenance
we
call
lightsome
,
as
on
the
other
side
we
call
an
angry
countenance
cloudy
:
In
the
sight
of
the
kings
countenance
is
life
,
saith
Solomon
,
Prov.
16.
15.
So
that
by
the
Lords
making
his
face
to
shine
upon
his
people
,
nothing
else
is
meant
but
his
love
,
and
the
manifestation
of
his
love
and
favour
to
them
,
according
to
that
,
Psal.
44.
3.
They
got
not
the
land
in
possession
by
their
own
sword
,
neither
did
their
own
arm
save
them
,
but
thy
right
hand
and
thy
right
arm
and
the
light
of
thy
countenance
,
because
thou
hadst
a
favour
unto
them
.
Vers.
26.
The
Lord
lift
up
his
countenance
upon
thee
and
give
thee
peace
.
]
By
this
clause
of
the
Lords
lifting
up
his
countenance
upon
them
two
things
may
be
implyed
:
1.
the
Lords
love
and
favour
,
as
in
the
former
clause
:
for
as
the
hiding
and
casting
down
and
turning
away
of
the
face
testifies
the
displeasure
and
wrath
of
a
man
(
the
light
of
my
countenance
they
cast
not
down
,
saith
Job
,
chap.
29.
24.
that
is
,
they
did
not
anger
or
grieve
me
and
so
turn
the
smiles
of
my
countenance
into
frowns
)
so
the
lifting
up
the
face
readily
upon
a
man
is
an
argument
of
his
good
liking
and
favour
towards
him
:
and
2.
the
Lords
provident
care
over
them
,
to
protect
and
blesse
them
,
and
so
is
the
same
with
that
,
Psal.
33.
18.
Behold
the
eye
of
the
Lord
is
upon
th●m
that
fear
him
,
upon
them
that
hope
in
his
mercy
.
Vers.
27.
And
they
shall
put
my
name
upon
the
children
of
Israel
,
and
I
will
blesse
them
.
]
That
is
,
they
shall
pronounce
them
blessed
in
my
name
and
by
my
favoùr
which
shall
be
upon
them
,
as
if
now
given
by
the
priests
:
and
this
it
seems
was
signified
by
the
lifting
up
&
spreading
forth
their
hands
towards
the
people
,
as
Aaron
did
,
Levit
9.
22.
and
thus
the
name
of
the
Lord
is
elsewhere
taken
,
as
Prov.
18.
10.
The
name
of
the
Lord
is
a
strong
tower
:
the
righteous
runneth
into
it
and
is
safe
.
CHAP.
VII
.
Vers.
1.
ANd
it
came
to
passe
on
the
day
that
Moses
had
fully
set
up
the
tabernacle
,
&c.
]
In
this
chapter
Moses
relates
the
offerings
that
were
brought
by
the
Princes
of
the
tribes
for
the
carriage
of
the
tabernacle
,
and
for
dedicating
of
the
altar
.
Now
because
it
is
said
here
,
that
these
twelve
princes
brought
six
waggons
and
twelve
oxen
for
the
carriage
of
the
tabernacle
,
on
the
day
that
Moses
had
fully
set
up
the
tabernacle
and
had
anointed
it
,
&c.
it
is
much
questioned
amongst
Expositours
,
when
this
was
done
:
Some
conceive
that
they
offered
these
things
precisely
on
the
day
that
Moses
had
fully
set
up
the
tabernacle
,
&c.
which
was
on
the
first
day
of
the
first
moneth
in
the
second
year
after
their
coming
out
of
Egypt
.
Exod.
40.
17.
a
full
moneth
before
the
numbring
of
the
people
,
whereof
Moses
spake
in
the
beginning
of
this
book
(
for
the
charge
for
that
was
given
on
the
first
day
of
the
second
moneth
,
chap.
1.
1.
)
and
so
they
conceive
that
this
is
here
inserted
,
though
done
a
moneth
before
,
onely
because
these
things
formerly
offered
by
the
Princes
were
now
given
to
the
Levites
.
But
then
others
conceive
that
these
waggons
and
oxen
were
now
offered
by
the
Princes
in
the
order
as
it
is
here
set
down
,
after
the
tribes
were
numbred
and
placed
in
their
severall
stations
round
about
the
tabernacle
;
and
that
therefore
by
these
words
,
And
it
came
to
passe
on
the
day
that
Moses
had
fully
set
up
the
tabernacle
and
had
anointed
it
,
&c.
onely
thus
much
is
intended
,
that
these
things
were
brought
and
offered
by
the
Princes
after
that
Moses
had
fully
finished
the
erection
of
the
tabernacle
,
&c.
and
the
ordering
of
all
things
belonging
thereto
,
amongst
which
we
may
well
reckon
the
placing
of
the
tribes
in
their
severall
stations
,
and
the
Levites
also
in
their
places
round
about
the
tabernacle
.
And
indeed
this
exposition
seems
most
probable
,
1.
because
it
is
said
here
that
the
Princes
that
offered
these
things
were
those
that
were
set
over
the
numbring
of
the
people
,
ver.
2.
to
wit
,
those
mentioned
by
name
,
chap.
1.
5.
&c.
2.
because
it
is
not
likely
that
these
oxen
and
waggons
were
offered
for
the
service
of
the
tabernacle
a
moneth
before
the
Levites
were
set
apart
to
their
service
,
and
had
their
severall
charge
assigned
them
for
the
carrying
of
the
tabernacle
and
those
thing●
that
belonged
thereto
:
and
3.
because
it
is
said
in
the
end
of
this
chapter
,
vers.
88.
This
was
the
dedication
of
the
altar
after
it
was
anointed
,
which
shews
that
these
things
were
not
done
just
on
the
day
that
Moses
set
up
the
tabernacle
,
&c.
Vers.
5.
And
thou
shalt
give
them
unto
the
Levites
,
to
every
man
according
t●
his
service
.
]
That
is
,
according
as
the
weight
is
more
or
lesse
of
those
things
which
●re
committed
to
their
charge
.
Vers.
8.
And
foure
waggon●
a●d
●ight
oxen
he
gave
unto
the
sonnes
of
Merari
.
]
See
the
note
upon
chap.
3.
ver.
36.
Vers.
10.
And
the
Princes
offered
for
dedicating
the
altar
in
the
day
that
●t
was
anointed
,
&c.
]
That
is
,
for
the
first
imploying
thereof
in
those
holy
services
for
which
it
was
ordained
.
Indeed
Moses
first
offered
burnt-offerings
and
other
sacrifices
thereon
seven
dayes
together
for
the
consecrating
of
the
priests
,
Levit.
8.
(
which
was
in
the
first
moneth
of
the
second
year
)
and
the
next
day
after
Aaron
and
his
sonnes
offered
sacrifices
thereon
for
himself
and
the
people
in
generall
,
Levit.
9.
7.
on
which
day
it
was
that
Nadab
and
Abihu
perished
.
But
now
in
the
second
moneth
of
the
second
year
,
when
the
tribes
were
all
placed
about
the
tabernacle
,
the
Princes
brought
their
offerings
,
and
because
these
were
the
first
offerings
that
were
offered
for
any
particular
persons
or
tribes
,
therefore
they
are
said
to
be
offered
for
the
dedicating
of
the
altar
,
and
so
those
following
words
,
in
the
day
that
it
was
anointed
,
must
not
be
taken
strictly
of
the
very
day
whereon
it
was
first
anointed
,
but
more
generally
,
as
before
,
ver.
1.
Vers.
12.
And
he
that
offered
his
offering
the
first
day
was
Nahshon
,
&c.
]
Here
the
Captains
of
the
tribes
offer
every
one
in
his
day
,
according
to
the
order
wherein
God
had
set
them
round
about
the
Sanctuary
,
beginning
at
the
East-quarter
,
proceeding
to
the
South
,
and
then
to
the
West
,
and
so
ending
at
the
North.
Vers.
13.
And
his
offering
was
one
silver
charger
,
&c.
]
To
wit
,
for
the
use
of
the
altar
of
burnt-offerings
,
which
stood
in
the
court
whereon
these
sacrifices
which
they
brought
were
to
be
offered
:
for
all
that
were
used
in
the
tabernacle
were
of
pure
gold
.
Vers.
17.
And
for
a
sacrifice
of
peace-offerings
,
two
oxen
,
&c.
]
Of
these
the
Princes
with
the
priests
,
&c.
did
eat
,
and
so
keep
a
feast
with
joy
before
the
Lord
for
his
mercy
toward
his
people
.
Vers.
88.
This
was
the
dedication
of
the
altar
after
it
was
anointed
.
]
See
the
note
upon
ver.
1.
Vers.
89.
And
when
Moses
was
gone
into
the
tabernacle
of
the
congregation
,
&c.
]
This
may
seem
to
be
here
added
,
because
after
that
all
things
were
thus
ordered
concerning
the
tabernacle
,
and
that
Aaron
and
his
sonnes
were
thus
farre
entred
up●n
their
priestly
office
,
Moses
went
into
the
tabernacle
to
receive
further
direction
from
the
Lord
,
and
so
the
Lord
spake
unto
Moses
from
the
mercy-seat
,
as
is
here
expressed
;
and
he
spake
unto
him
,
that
is
,
Mo●e●
spake
unto
the
Lord
,
propounding
such
things
to
the
Lord
as
he
desired
to
be
satisfied
in
.
CHAP.
VIII
.
Vers.
2.
WHen
thou
lightest
the
lamps
,
the
seven
lamps
shall
give
light
over
against
the
candlestick
.
]
Hitherto
I
conceive
the
priests
had
onely
entred
upon
their
service
on
the
altar
of
burnt-offerings
;
now
the
dedication
of
the
altar
being
finished
,
and
Moses
being
now
to
ent●r
the
priests
into
the
service
of
the
Sanctuary
,
the
Lord
doth
again
give
direction
about
the
lamps
,
When
thou
lightest
the
lamps
,
the
seven
lamps
shall
give
light
over
against
the
candlestick
.
In
the
originall
it
is
,
over
against
the
face
of
the
candlestick
;
the
common
exposition
of
this
is
,
that
the
seven
lamps
should
give
light
round
about
whereever
the
candlestick
was
to
be
seen
.
But
this
cannot
be
the
meaning
:
for
here
is
some
particular
direction
given
for
ordering
the
lamps
;
now
however
they
were
ordered
or
lighted
,
they
would
have
given
light
round
about
.
The
meaning
of
these
words
I
thus
conceive
:
That
place
is
said
to
be
over
against
the
candlestick
,
where
the
candlestick
stood
in
full
view
:
Now
it
was
not
to
be
seen
on
the
Southside
(
for
on
that
side
close
to
the
walls
or
boards
of
the
Sanctuary
it
was
placed
,
Exod.
26.
35.
And
thou
shalt
set
the
table
without
the
vail
,
and
the
candlestick
over
against
the
table
on
the
side
of
the
tabernacle
toward
the
South
:
and
thou
shalt
put
the
table
on
the
North-side
:
nor
did
it
stand
full
in
the
eye
either
Eastward
or
Westward
(
for
so
the
seven
lamps
stood
all
in
a
row
one
behind
another
)
but
to
one
that
stood
on
the
North-side
the
seven
lamps
were
in
full
view
;
that
way
therefore
Aaron
was
to
light
the
lamps
,
that
is
,
he
was
to
place
the
loose
bowls
on
the
top
of
the
branches
,
wherein
the
lamps
were
,
in
such
manner
that
the
wick
or
flame
of
the
lamp
might
issue
out
on
the
Northside
,
toward
that
side
of
the
tabernacle
which
was
over
against
the
face
of
the
candlestick
,
and
that
,
no
doubt
,
because
the
table
of
shew-bread
stood
on
that
side
.
Vers.
6.
Take
the
Levites
from
among
the
children
of
Israel
,
and
cleanse
them
.
]
The
priests
being
fully
entred
upon
their
service
,
now
the
Levites
are
consecrated
to
their
imployments
as
assistants
to
them
:
but
lest
they
should
think
themselves
equally
admitted
to
the
work
of
the
priesthood
,
they
are
neither
consecrated
at
the
same
time
with
the
priests
,
nor
with
the
same
ceremonies
.
Vers.
7.
Sprinkle
water
of
purifying
upon
them
,
and
let
them
shave
all
their
flesh
,
&c.
]
This
water
of
purifying
,
wherewith
the
Levites
were
now
to
be
sprinkled
at
their
consecration
,
was
doubtlesse
that
made
with
the
ashes
of
a
red
heifer
:
and
therefore
it
is
evident
,
that
directions
for
ma●ing
this
water
were
given
before
this
time
,
though
they
are
not
set
down
by
Moses
till
〈◊〉
19.
chapter
of
this
book
.
As
for
the
shaving
of
their
flesh
,
that
was
done
to
the
end
they
might
be
the
more
perfectly
cleansed
from
all
pollution
whatsoever
:
and
both
the
one
and
the
other
signified
the
exact
purity
and
holinesse
that
God
requires
in
those
that
are
imployed
in
the
sacred
ministery
.
Vers.
8.
And
another
young
bullock
shalt
thou
take
for
a
sinne-offering
.
]
This
second
bullock
,
the
second
here
named
,
was
first
offered
,
vers.
12.
And
no
bullock
was
offered
for
sinne
,
save
for
the
sinne
of
the
high
priest
or
of
the
congregation
,
Lev.
4.
yet
the
Levites
now
taken
for
all
the
first-born
of
Israel
offered
such
a
sinne-offering
as
the
whole
congregation
should
.
Vers.
10.
And
the
children
of
Israel
shall
put
their
hand
upon
the
Levites
.
]
That
is
,
some
of
the
chief
(
as
the
first-born
)
in
stead
of
the
re●●
,
by
this
signe
transferring
the
charge
and
service
of
the
Church
from
themselves
●●on
them
,
whom
they
did
now
freely
offer
to
the
Lord
to
be
wholly
set
apar●
for
that
service
.
Vers.
12.
And
thou
shalt
offer
the
one
for
a
sinne-offering
,
and
the
other
for
a
burnt-offering
,
&c.
]
That
is
,
thou
shalt
cause
them
to
be
offered
,
to
wit
,
by
Aaron
and
his
sonnes
.
See
also
the
notes
upon
the
sacrifices
that
were
offered
at
the
consecrating
of
the
priests
,
Exod.
29.
10
,
&c.
Vers.
15.
And
after
that
the
Levites
shall
go
in
,
&c.
]
That
is
,
into
the
court
of
the
priests
,
for
within
the
tabernacle
it self
the
Levites
might
not
enter
,
nor
was
there
any
service
there
for
them
to
do
.
Vers.
19.
And
to
make
an
atonement
for
the
children
of
Israel
,
&c.
]
The
Levites
are
said
●here
to
make
an
atonement
for
the
children
of
Israel
,
not
because
they
offered
sacrifices
for
the
people
(
for
that
the
priests
onely
did
)
but
either
because
they
were
subservient
to
the
priests
when
they
were
offering
those
sacrifices
,
whereby
atonement
was
made
for
the
sinnes
of
the
people
;
or
else
because
by
their
other
service
in
the
tent
,
which
for
or
in
stead
of
the
people
they
performed
according
to
the
will
of
God
,
he
was
pleased
with
the
p●ople
,
and
sent
no
plague
upon
them
,
as
otherwise
there
would
have
been
,
if
they
themselves
had
intermeddled
with
those
holy
services
.
Vers.
24.
From
twenty
five
years
old
and
upwards
,
&c.
]
See
the
notes
on
Numb
.
4.
3.
Vers.
25.
From
the
age
of
fifty
years
they
shall
cease
waiting
,
&c.
]
That
is
,
in
the
hard
labours
of
bearing
the
Sanctuary
.
See
again
Numb
.
4.
3.
CHAP.
IX
.
Vers.
1.
ANd
the
Lord
spake
unto
Moses
in
the
wildernesse
of
Sinai
,
&c.
]
Being
here
to
relate
according
to
the
order
of
the
story
how
the
Passcover
was
kept
by
some
few
particular
persons
on
the
fourteenth
day
of
the
second
moneth
,
he
first
begins
with
the
rela●ion
of
Gods
command
for
the
keeping
of
it
by
the
whole
congregation
at
the
appointed
season
,
which
was
omitted
before
,
that
so
he
might
shew
upon
what
occasion
the
Passeover
was
kept
by
these
particular
persons
in
this
second
moneth
.
Vers.
2.
Let
the
children
of
Israel
also
keep
the
Passeover
at
his
appointed
season
.
]
This
commandment
concerning
the
Passeover
is
again
enjoyned
the
second
year
,
because
by
the
first
institution
they
seem
bound
onely
to
keep
it
in
the
land
of
Canaan
,
Exod.
12.
25.
And
it
shall
come
to
passe
when
ye
be
come
to
the
land
which
the
Lord
will
give
you
according
as
he
hath
promised
,
that
ye
shall
keep
this
servic●
.
And
indeed
after
this
we
find
not
that
they
kept
any
till
they
came
into
the
land
,
Josh.
5.
and
that
because
they
knew
not
how
long
they
should
stay
in
a
place
,
and
when
they
should
remove
.
So
that
it
seems
they
would
not
have
kept
this
without
speciall
warrant
.
Vers.
3.
According
to
all
the
rites
of
it
,
and
according
to
all
the
ceremonies
thereof
shall
ye
keep
it
.
]
Here
are
to
be
excepted
the
speciall
rites
which
belonged
onely
to
the
first
Passeover
in
Egypt
,
as
the
sprinkling
of
their
posts
with
bloud
,
the
●ating
of
it
standing
,
&c.
whereof
see
Exod
,
12.
Vers.
6.
And
there
were
certain
men
who
were
defiled
by
the
dead
body
of
a
man
,
that
they
could
not
keep
the
Passeover
that
day
,
&c.
]
If
they
meddled
with
holy
things
being
legally
unclean
,
by
that
law
given
since
the
first
Passeover
,
Levit.
22.
3.
they
were
to
be
cut
off
;
if
they
did
not
keep
the
Passeover
,
they
were
also
to
be
cut
off
,
Exod.
12.
15.
hence
the
straits
they
were
in
.
Vers.
7.
Wherefore
are
we
kept-back
that
we
may
not
offer
an
offering
of
the
Lord
,
&c.
]
The
Passeover
is
so
called
,
as
being
commanded
by
the
Lord
,
and
kept
unto
his
honour
.
See
Exod.
12.
27.
Vers.
10.
If
any
man
of
you
or
of
your
posterity
shall
be
unclean
by
reason
of
a
dead
body
,
&c.
]
Upon
the
occasion
of
these
men
that
complained
for
being
debarred
from
keeping
the
Passeover
,
because
at
the
usuall
time
when
they
should
have
kept
it
,
on
the
fourteenth
day
of
the
first
moneth
,
they
were
defiled
by
the
dead
body
of
a
man
,
the
Lord
here
established
this
for
a
perpetuall
law
,
that
in
case
any
person
should
in
time
to
come
be
defiled
by
a
dead
body
at
the
ordinary
time
in
the
first
moneth
,
when
the
rest
of
the
people
kept
the
Passeover
;
or
should
be
then
in
a
journey
about
necessary
businesse
,
so
farre
off
that
he
could
not
come
home
against
the
fourteenth
day
of
the
first
moneth
,
but
was
forced
to
be
absent
a
while
longer
,
that
in
this
case
such
a
person
or
persons
should
keep
the
Passeover
on
the
fourteenth
day
of
the
second
moneth
.
And
under
these
two
particular
cases
here
expressed
I
conceive
that
all
other
necessary
hinderances
,
whereby
men
were
kept
from
celebrating
the
Passeover
,
are
comprehended
,
as
in
case
they
were
unclean
by
any
other
legall
pollution
besides
that
of
being
defiled
by
a
dead
body
,
or
were
detained
by
sicknesse
,
&c.
and
that
the
rather
because
in
Hezekiahs
time
there
was
a
Passeover
kept
on
the
fourteenth
day
of
the
second
moneth
(
by
warrant
it
seems
of
this
law
)
when
yet
they
were
other
occasions
then
these
here
mentioned
that
disabled
them
for
keeping
it
at
the
usuall
time
.
Vers.
17.
And
when
the
cloud
was
taken
up
from
the
tabernacle
,
then
after
that
the
children
of
Israel
journeyed
.
]
That
is
,
when
the
cloud
was
taken
up
from
the
tabernacle
it
removed
before
the
camp
,
and
so
whithersoever
that
led
them
they
followed
it
:
for
so
it
is
expresly
said
,
Exod.
13.
21.
And
the
Lord
went
before
them
by
day
in
a
pillar
of
a
cloud
,
to
lead
them
the
way
,
and
by
night
in
a
pillar
of
fire
,
to
give
them
light
to
go
by
day
and
night
.
Vers.
19.
And
when
the
cloud
tarried
long
upon
the
tabernacle
many
dayes
,
then
the
children
of
Israel
kept
the
charge
of
the
Lord.
]
That
is
,
they
kept
the
charge
of
serving
the
Lord
,
whilst
the
tabernacle
was
erected
and
the
cloud
tarried
still
upon
it
;
or
they
kept
the
charge
of
the
Lord
,
to
wit
,
the
charge
he
had
given
them
of
staying
so
long
as
the
cloud
rested
upon
the
tabernacle
;
and
therefore
the
last
clause
is
added
by
way
of
explaining
the
former
,
and
journeyed
not
.
CHAP.
X.
Vers.
2.
MAke
thee
two
trumpets
of
silver
,
&c.
]
Here
at
first
were
but
two
trumpets
for
Aarons
two
sonnes
Eleazar
&
Ithamar
;
but
the
number
of
the
priests
increasing
in
Solomons
time
,
there
were
an
hundred
and
twenty
priests
sounding
with
trumpets
,
2.
Chron.
5.
12.
And
these
trumpets
were
signes
of
the
ministry
of
the
word
,
and
the
office
of
teaching
,
discharged
by
men
called
and
fitted
thereto
:
for
as
the
use
of
these
trumpets
was
first
to
assemble
the
congregation
before
the
Lord
in
his
Sanctuary
;
secondly
,
to
give
warning
and
direction
for
their
marching
toward
the
land
of
Canaan
;
thirdly
,
to
incourage
the
people
when
they
went
forth
to
warre
;
fourthly
,
to
be
a
signe
of
rejoycing
at
all
their
festivals
and
dayes
of
rejoycing
:
so
the
work
of
Gods
ministry
is
,
first
,
to
perswade
the
people
to
assemble
themselves
before
God
,
there
to
perform
with
fear
and
reverence
the
publick
duties
of
his
worship
and
service
,
Joel
2.
15
,
16.
Blow
the
trumpet
in
Zion
,
sanctifie
a
fast
,
call
a
solemn
assembly
.
Gather
the
people
,
sanctifie
the
Congregation
,
assemble
the
Elders
,
gather
the
children
and
those
that
suck
the
breasts
,
&c.
secondly
to
give
them
warning
and
direction
for
all
the
duties
of
Christianity
,
which
being
performed
in
faith
and
obedience
to
God
are
as
so
many
severall
motions
towards
the
heavenly
Canaan
;
thirdly
,
to
give
them
warning
of
danger
approching
,
and
to
stirre
them
up
to
fight
the
Lords
battels
against
Satan
,
Sinne
,
Antichrist
,
&c.
See
Esa.
58.
1.
Cry
aloud
,
spare
not
,
lif●
up
thy
voice
like
a
trumpet
,
and
shew
my
people
their
transgression
,
and
the
house
of
Jacob
their
sinnes
;
and
fourthly
,
to
encourage
and
comfort
sinners
with
the
promises
of
the
●ospel
,
to
quicken
them
with
faith
and
readinesse
of
mind
to
perform
the
duties
of
Gods
worship
,
and
with
thankfull
and
glad
hearts
to
praise
God
for
all
his
mercies
,
and
especially
for
Christ
.
See
Esa.
27.
13.
And
it
shall
come
to
passe
in
that
day
that
th●
great
trumpet
shall
be
blown
,
and
they
shall
come
which
were
ready
to
perish
in
the
land
of
Assyria
,
and
the
outcasts
in
the
land
of
Egypt
,
and
shall
worship
the
Lord
in
the
holy
mount
at
Jerusalem
.
Besides
,
as
the
trumpets
were
not
to
give
an
uncertain
sound
,
but
such
as
the
people
might
distinctly
perceive
what
they
were
to
do
:
so
the
ministers
must
both
pray
and
preach
so
that
the
people
may
understand
them
,
1.
Cor.
14.
8
,
9.
For
if
the
trumpet
give
an
uncertain
sound
,
who
shall
prepare
himself
to
the
battel
?
So
likewise
you
except
you
utter
by
the
tongue
words
easie
to
be
understood
,
how
shall
it
be
known
what
is
spoken
?
for
ye
shall
speak
into
the
air
▪
Secondly
,
of
silver
these
trumpe●●
must
be
made
,
which
was
the
purest
mettal
and
fittest
for
sound
,
to
signifie
also
the
purity
and
zeal
required
in
Gods
ministers
,
The
tongue
of
the
just
is
as
choise
silver
,
saith
Solomon
,
Prov.
10.
20.
That
thou
mayest
use
them
for
the
calling
of
the
assembly
,
and
for
the
journeying
of
the
Camps
.
]
Thus
they
were
taught
to
depend
upon
God
for
all
their
attempts
both
in
peace
and
warre
.
Vers.
3.
And
when
they
shall
blow
with
them
,
all
the
assembly
shall
assemble
themselves
to
thee
,
&c.
]
That
is
,
when
they
shall
blow
with
both
of
them
,
as
appears
by
the
next
verse
,
And
if
they
blow
but
with
one
trumpet
,
then
the
princes
,
which
are
heads
of
the
thousands
of
Israel
shall
gather
themselves
unto
thee
.
Vers.
6.
They
shall
blow
an
alarm
for
their
journeys
.
]
That
is
,
not
for
these
two
quarters
onely
before
mentioned
,
but
for
the
other
also
▪
Vers.
8.
And
the
sonnes
of
Aaron
the
priest
s●all
blow
with
the
trumpets
.
]
The
priests
are
appointed
to
be
the
trumpeters
,
that
so
the
people
might
entertain
the
sound
thereof
as
coming
from
God
,
and
so
assemble
themselves
as
into
Go●●
presence
,
and
go
forth
both
in
their
journeys
and
battels
,
as
in
obedience
to
Gods
command
,
and
in
faith
believing
and
expecting
his
direction
and
assistance
.
Vers.
9.
And
if
ye
go
to
warre
in
your
land
against
the
enemy
that
oppresseth
you
,
then
ye
shall
blow
an
alarm
with
the
trumpets
.
]
So
it
is
said
Numb
.
31.
6.
And
Moses
sent
them
to
the
warre
a
thousand
of
every
tribe
,
them
and
Phinehas
the
sonne
of
Eleazar
the
priest
to
warre
,
with
the
holy
instruments
and
trumpets
to
blow
,
in
his
hand
;
and
2.
Chron.
13.
12.
And
behold
God
himself
is
with
us
for
our
Captain
,
and
his
priests
with
sounding
trumpets
to
cry
alarm
against
yo●
.
And
ye
shall
be
remembred
before
the
Lord
your
God
,
and
ye
shall
be
saved
from
your
enemies
.
]
The
sounding
of
an
alarm
with
these
trumpets
,
when
they
were
to
go
forth
to
warre
against
their
enemies
,
was
to
the
people
a
sacred
signe
that
God
would
assuredly
take
notice
of
their
danger
,
and
help
them
against
their
enemies
;
and
in
these
words
now
there
is
a
promise
of
grace
annexed
to
these
signes
,
to
wit
,
that
when
they
did
rightly
use
these
trumpets
in
faith
and
obedience
to
Gods
commandments
,
the
Lord
would
remember
them
,
and
give
them
victory
over
their
enemies
.
Vers.
10.
Also
in
the
day
of
your
gladnesse
,
and
in
your
solemn
dayes
,
&c.
]
Here
is
prescribed
the
last
use
they
were
to
make
of
these
trumpets
,
to
wit
,
that
they
were
to
blow
with
them
over
their
burnt-offerings
and
over
th●
sacrifices
of
their
peace-offerings
,
upon
all
solemn
festivall
dayes
:
as
first
,
when
they
kept
any
extraordinary
day
of
rejoycing
for
any
publick
extraordinary
mercie
,
which
is
called
here
the
day
of
their
gladnesse
,
such
as
was
the
day
when
the
ark
was
carried
into
the
temple
,
2.
Chron.
5.
12
,
13.
and
when
the
builders
laid
the
foundation
of
the
temple
of
the
Lord
in
the
dayes
of
Ezra
,
Ezra
3.
10.
and
secondly
,
upon
all
their
set
festivalls
appointed
by
the
law
,
as
the
feast
of
unleavened
bread
,
the
feast
of
tabernacles
,
&c.
called
here
their
solemn
dayes
;
and
thirdly
,
on
their
new
moons
,
in
the
beginning
of
every
moneth
,
whence
is
that
of
the
Psalmist
,
Blow
the
trumpet
in
the
new
moon
,
in
the
time
appointed
on
our
solemn
feast-day
,
Psal.
81.
4.
Now
hereby
was
signified
both
their
earnest
desire
that
God
would
hear
their
prayers
and
accept
of
their
sacrifices
and
also
the
inward
joy
and
gladnesse
of
their
hearts
from
their
assurance
that
God
in
Christ
would
accept
of
them
and
their
service
:
for
which
cause
also
afterwards
the
Lord
by
David
and
other
prophets
ordained
other
instruments
also
whereon
the
Levites
played
,
as
psalteries
,
harps
,
cymbals
,
&c.
1.
Chron.
16.
5.
David
also
and
other
holy
men
made
psalmes
and
songs
,
which
some
of
the
Levites
sung
whilst
others
played
on
the
instruments
,
1.
Chron.
25.
6
,
&c.
whence
is
that
of
the
Psalmist
,
Psal.
89.
15.
Blessed
is
the
people
that
know
the
joyfull
sound
;
they
shall
walk
O
Lord
in
the
light
of
thy
countenance
;
and
therefore
also
it
is
said
in
the
close
of
this
verse
,
that
this
blowing
of
these
trumpets
over
their
sacrifices
should
be
to
them
for
a
memoriall
before
their
God
:
for
hereby
is
signified
bot●
th●●
if
they
performed
this
service
in
faith
of
Gods
mercie
with
joyfull
and
glad
hearts
,
the
Lord
would
then
remember
them
and
accept
of
their
service
,
and
also
that
it
should
be
to
them
a
sacred
signe
to
mind
them
and
assure
them
that
God
would
hear
their
prayers
,
and
accept
of
their
sacrifices
.
Vers.
11.
And
it
came
to
passe
on
the
twentieth
day
of
the
second
moneth
,
&c.
]
The
Israelites
came
into
the
wildernesse
of
Sinai
in
the
beginning
of
the
third
moneth
of
the
first
year
,
Exod.
19.
1.
and
now
the
cloud
being
taken
up
from
off
the
tabernacle
,
and
going
into
the
forefront
of
their
camp
,
they
went
out
of
the
wildernesse
on
the
twentieth
day
of
the
second
moneth
in
the
second
year
,
about
six
dayes
after
those
men
had
kept
the
Passeover
that
being
defiled
by
the
dead
could
not
keep
it
at
the
appointed
season
,
whereof
Moses
spake
before
,
chap.
9.
6
,
&c.
So
that
hereby
it
is
evident
that
they
stayed
in
this
wildernesse
of
Sinai
a
full
year
wanting
nine
or
ten
dayes
:
and
though
there
be
here
onely
mention
made
of
the
taking
up
of
the
cloud
,
which
was
the
signe
that
they
were
to
be
gone
thence
;
yet
withall
God
spake
unto
them
to
remove
,
Deut.
1.
6
,
7
,
8.
The
Lord
our
God
spake
unto
us
in
Horeb
,
saying
,
Ye
have
dwelt
long
enough
in
this
mount
;
turn
you
and
take
your
journey
and
go
into
the
land
of
the
Amorites
,
&c.
and
thus
both
by
word
and
signe
God
called
them
from
Sinai
,
the
place
of
bondage
,
by
reason
of
the
law
there
given
,
Gal.
4.
24
,
25.
unto
the
land
of
promise
,
which
figured
the
state
of
grace
and
freedome
by
Jesus
Christ
.
Vers.
12.
And
the
children
of
Israel
took
their
journeys
out
of
the
wildernesse
of
Sinai
;
and
the
cloud
rested
in
the
wildernesse
of
Paran
.
]
To
wit
,
in
a
place
of
this
wildernesse
which
by
occasion
of
the
following
story
was
called
Kibroth-hattaavah
;
and
in
this
wildernesse
they
journeyed
along
time
,
and
in
severall
places
of
it
pitched
their
tents
;
and
therefore
it
is
said
again
,
Numb
.
12.
10.
that
they
pitched
in
the
wildernesse
of
Paran
.
Vers.
14.
In
the
first
place
went
the
standard
of
the
c●mp
of
the
children
of
Judah
according
to
their
armies
.
]
When
they
rested
any
where
they
pitched
their
tents
in
foure
quarters
about
the
tabernacle
,
but
removing
they
march
in
order
one
after
another
as
is
here
expressed
.
Vers.
17.
And
the
tabernacle
was
taken
down
.
]
To
wit
,
the
priests
having
first
with
vails
and
clothes
covered
the
ark
,
and
other
holy
things
,
as
was
enjoyned
,
Numb
.
4.
5.
And
when
the
camp
setteth
forward
,
Aaron
shall
come
and
his
sonn●s
,
and
they
shall
take
down
the
covering
vail
and
cover
the
ark
of
the
testimony
with
it
.
This
taking
down
and
setting
up
and
removall
of
the
tabernacle
signified
the
instability
of
that
legall
figurative
worship
which
Christ
at
his
coming
was
to
abolish
,
Heb.
12.
27
,
28.
And
this
word
,
yet
once
more
,
signifyeth
the
removing
of
those
things
that
are
shaken
,
as
of
things
that
are
made
,
that
those
things
which
cannot
be
shaken
may
remain
:
Wherefore
we
receiving
a
kingdome
which
cannot
b●
moved
,
let
us
have
grace
,
&c.
and
also
the
unsettled
estate
of
the
Church
and
all
the
members
thereof
in
the
wildernesse
of
this
world
.
See
2.
Cor.
5.
1
,
4.
For
we
know
that
if
our
earthly
house
of
this
tabernacle
were
dissolved
,
we
have
a
building
of
God
,
an
house
not
made
with
hands
,
eternall
in
the
heavens
:
for
we
that
are
in
this
tabernacle
do
groan
being
burdened
,
not
for
that
we
would
be
unclothed
,
but
clothed
upon
,
that
mortality
might
be
swallowed
up
of
life
.
See
also
2.
Pet
1.
14.
Vers.
21.
And
the
Kohathites
set
forward
bearing
the
Sanctuary
.
]
That
is
,
th●
holy
things
of
the
tabernacle
,
but
the
ark
went
foremost
,
vers.
37.
Vers.
22.
And
the
standard
of
the
camp
of
the
children
of
Ephraim
set
forward
according
to
their
armies
.
]
So
that
the
Sanctuary
went
immediately
before
them
,
unto
which
the
Psalmist
seemeth
to
have
reference
,
Psal.
86.
3.
Turn
again
,
O
God
,
and
cause
thy
face
to
shine
and
we
shall
be
saved
.
Vers.
25.
And
the
camp
of
the
children
of
Dan
set
forward
,
which
was
the
rereward
of
all
the
camps
,
throughout
their
hosts
.
]
Who
had
most
souldiers
next
Judah
,
as
we
may
see
chap.
2.
31.
Thus
the
Sanctuary
had
the
middest
,
the
most
safe
and
honourable
place
:
the
greatest
camp
went
foremost
,
the
next
in
greatnesse
went
hindmost
,
to
defend
it
against
enemies
before
and
behind
.
But
the
Lord
himself
was
he
that
went
before
,
and
was
the
rereward
behind
,
as
the
Prophet
speaks
,
Esai
.
52.
12.
For
the
Lord
will
go
before
you
,
and
the
God
of
Israel
will
be
your
rereward
.
Vers.
29.
And
Moses
said
unto
Hobab
the
sonne
of
Raguel
,
the
Midianite
,
Moses
father
in
law
,
&c.
]
Some
conceive
that
it
is
Raguel
the
Medianite
,
and
not
Hobab
that
is
here
called
Moses
father
in
law
,
even
the
same
that
is
elsewhere
called
Reüel
Exod.
2.
18.
and
Jethro
,
Exod.
3.
1.
and
that
Hobab
,
to
whom
Moses
now
spake
,
being
the
sonne
of
this
Raguel
or
Jethro
was
the
brother
in
law
of
Moses
,
who
stayed
still
with
Moses
at
mount
Sinai
after
their
father
Reguel
or
Jethro
was
returned
home
to
his
own
countrey
,
Exod.
28.
27.
But
because
Hobab
is
elsewhere
expressely
called
,
according
to
our
translation
,
the
father
in
law
of
Moses
,
Judge
4.
11.
it
must
needs
be
he
also
that
is
here
also
called
Moses
father
in
law
,
even
the
same
that
is
in
Exodus
called
Jethro
and
Reüel
,
and
that
Raguel
the
Midianite
was
his
father
,
as
is
noted
before
upon
Exod.
3.
1.
And
if
it
be
objected
that
Jethro
the
father
in
law
of
Moses
departed
from
him
before
,
Exod.
18.
27.
to
this
I
answer
,
as
before
in
the
note
upon
that
place
,
that
though
his
going
from
Moses
be
mentioned
there
,
yet
it
was
not
till
now
that
he
left
him
,
when
both
Moses
and
the
Israelites
were
to
depart
mount
Sinai
.
Vers.
31.
Leave
us
not
,
I
pray
thee
,
&c.
]
That
is
,
go
not
away
from
us
,
or
if
thou
goest
away
return
again
,
Though
Moses
had
lived
fourty
years
about
these
parts
,
yet
knowing
the
difficulties
they
were
likely
to
meet
with
in
their
passage
through
the
wildernesse
,
he
much
desired
the
stay
of
Hobab
with
them
,
who
knew
the
countrey
farre
better
then
himself
,
and
might
be
a
great
help
unto
them
,
and
therefore
he
presseth
him
again
to
stay
with
them
,
that
he
might
be
to
them
in
stead
of
eyes
,
that
is
,
that
he
might
shew
them
how
they
might
best
advantage
themselves
in
disposing
their
camp
.
And
indeed
though
the●e
was
no
need
of
his
help
to
lead
them
and
shew
them
which
way
they
should
go
,
because
the
pillar
of
the
cloud
and
the
ark
went
before
them
to
lead
them
their
way
,
yet
many
other
wayes
Hobab
might
be
helpfull
to
them
,
as
by
telling
them
when
they
were
to
stay
in
any
place
,
where
they
might
have
water
for
their
camp
,
where
there
was
most
danger
of
being
assayled
by
the
neighbouring
nations
,
and
in
many
other
particulars
:
whether
Hobab
yielded
hereupon
to
stay
with
Moses
,
it
is
not
expressed
;
yet
because
there
is
no
mention
made
here
of
a
second
denyall
,
it
is
generally
conceived
that
he
did
stay
.
But
because
it
is
expressely
said
,
Exod.
18.
27.
that
this
Hobab
or
Jethro
the
father
in
law
of
Moses
was
dismissed
by
Moses
and
returned
again
into
his
own
land
,
it
seems
more
probable
that
he
did
now
return
home
to
his
countrey
,
as
is
there
said
.
But
yet
that
he
returned
again
,
or
at
least
that
some
of
his
posterity
were
deputed
in
his
room
to
go
along
with
the
Israelites
,
is
most
manifest
and
clear
,
because
his
posterity
dwelt
afterwards
amongst
the
Israelites
in
the
and
of
Canaan
,
as
we
may
see
,
Judg.
1.
16.
And
the
children
of
the
Kenite
Moses
father
in
law
,
went
up
out
of
the
cit●e
of
palmtrees
,
&c.
and
again
,
Judges
4.
11.
Heber
the
Kenite
was
of
the
children
of
Hobab
the
father
in
law
of
Moses
.
Vers.
33.
And
they
departed
from
the
mount
of
the
Lord
three
dayes
journey
.
]
They
travelled
three
dayes
together
without
resting
(
for
because
the
cloud
stayed
not
they
might
not
stay
)
which
seems
to
have
been
the
cause
of
their
complaining
,
chap.
11.
ver.
1.
And
the
ark
af
the
covenant
of
the
Lord
went
before
them
in
three
dayes
journey
,
to
search
out
a
resting
place
for
them
.
]
The
Hebrew
word
signifieth
went
in
their
faces
or
sight
,
which
it
might
do
,
and
yet
be
in
the
middest
of
the
armies
,
carryed
amongst
the
other
holy
things
by
the
sonnes
of
Kohath
,
ver.
21.
and
so
the
most
expound
it
,
it
went
before
them
,
that
is
,
in
their
sight
as
their
guide
;
for
when
the
cloud
stayed
,
then
the
priests
stayed
with
the
ark
,
and
upon
the
stay
of
the
ark
all
the
armies
stayed
.
But
I
see
no
reason
why
we
may
not
think
the
ark
went
before
in
the
forefront
of
their
armies
,
though
the
other
holy
things
went
in
the
midst
,
as
ver.
21.
to
wit
,
together
with
the
cloud
,
and
that
to
search
out
a
resting
place
for
them
,
a
place
convenient
to
pitch
their
tents
where
they
might
have
water
and
pasture
for
their
flocks
,
&c.
CHAP.
XI
.
Vers.
1.
ANd
when
the
people
complained
,
it
displeased
the
Lord.
]
The
word
in
the
originall
(
here
translated
complained
)
may
also
be
rendred
as
it
is
in
the
margin
,
were
as
it
were
complainers
,
and
so
may
intimate
that
they
did
onely
secretly
begin
to
murmur
and
mutter
,
and
not
break
forth
into
such
an
open
complaint
as
afterwards
they
did
at
Kibroth
Hattaavah
,
when
they
lusted
for
meat
.
Indeed
many
Expositours
understand
this
and
that
afterwards
mentioned
,
ver.
4.
of
one
and
the
same
murmuring
,
which
they
say
is
first
summarily
set
down
here
,
and
afterwards
more
particularly
related
in
the
sequele
of
the
chapter
,
and
especially
because
,
Psal.
78.
19
,
20
,
21.
the
fire
that
now
devoured
the
people
is
mentioned
,
as
the
punishment
of
their
lusting
for
flesh
,
They
said
,
Can
God
furnish
a
table
in
the
wildernesse
?
Therefore
the
Lord
heard
this
and
was
wroth
;
so
a
fire
was
kindled
against
Jacob
,
and
anger
also
came
up
against
Israel
.
But
in
that
Psalm
it
is
evident
that
the
severall
passages
of
their
murmuring
are
not
related
historically
in
order
,
but
many
things
are
promiscuously
inserted
here
and
there
.
However
evident
it
is
that
the
murmuring
for
flesh
,
mentioned
ver.
4.
was
another
from
this
,
because
it
is
said
here
that
they
wept
again
,
and
besides
that
was
done
at
Kibroth
Hattaavah
,
this
at
Taberah
.
The
cause
of
their
present
complaining
indeed
is
not
expressed
,
but
in
all
likelyhood
we
may
conceive
it
was
because
they
were
weary
of
following
the
ark
three
dayes
journey
through
the
wildernesse
together
without
intermission
,
whereof
there
was
mention
made
in
the
latter
end
of
the
former
chapter
ver.
33.
And
the
fire
of
the
Lord
burnt
among
them
.
]
That
is
,
a
fire
sent
from
God
:
but
whether
it
brake
out
of
the
earth
,
or
from
the
pillar
of
fire
,
or
were
poured
down
upon
them
from
heaven
,
it
is
not
expressed
.
And
thus
their
fiery
tongues
were
punished
with
fire
.
And
consumed
them
that
were
in
the
uttermost
parts
of
the
camp
.
]
This
is
aded
,
to
let
us
see
how
the
whole
army
escaped
when
God
sent
a
fire
amongst
them
,
it
was
because
the
fire
brake
out
onely
upon
the
uttermost
parts
of
the
camp
;
and
withall
it
may
imply
the
cause
of
the
punishment
,
because
by
these
words
it
seems
probable
that
in
the
uttermost
parts
of
the
camp
the
sinne
began
,
amongst
those
that
were
faint
and
wea●y
with
travel
,
as
in
Deut.
25.
18.
How
he
met
thee
by
the
way
,
and
smote
the
hindmost
of
thee
even
all
that
were
feeble
behind
thee
,
when
thou
wast
faint
and
weary
:
and
he
feared
not
God
;
and
upon
them
therefore
the
judgement
did
principally
fall
.
Vers.
2.
And
the
people
cried
unto
Moses
.
]
The
reasons
why
they
ranne
to
Moses
for
his
intercession
may
be
these
:
1.
the
sudden
terrour
of
the
plague
;
2.
the
guilt
of
their
own
consciences
stopping
their
mouthes
;
3.
the
opinion
they
had
of
his
holinesse
and
speciall
interest
in
God
;
4.
because
their
repining
against
him
,
who
was
Gods
instrument
in
leading
them
along
,
they
might
think
was
now
punisht
,
and
the●efore
they
come
and
desire
him
to
forgive
them
,
and
pray
for
them
.
Vers.
3.
And
he
called
the
name
of
the
place
Taberah
.
]
This
name
imposed
upon
the
place
where
the
fire
brake
out
,
shews
that
it
was
not
the
same
where
they
pitched
their
tents
after
their
three
dayes
travel
,
which
by
occasion
of
the
following
story
was
called
Kibroth
Hattaavah
,
but
rather
some
other
place
in
the
wayes
they
travelled
thither
when
they
were
faint
and
weary
,
a
little
before
they
came
to
Kibroth
Hattaavah
.
Vers.
4.
And
the
mixt
multitude
that
was
among
them
fell
a
lusting
,
&c.
]
What
this
mixt
multitude
was
,
see
in
the
note
upon
Exod.
12.
38.
Amongst
them
it
seems
the
murmuring
began
,
though
the
Israelites
soon
joyned
with
them
in
the
sinne
.
Once
before
they
murmured
for
want
of
meat
,
Exod.
16.
2.
when
upon
their
murmuring
the
Lord
gave
them
both
manna
and
quails
;
but
that
was
in
the
wildernesse
of
Sin
,
immediately
after
they
were
come
out
of
Egypt
,
this
was
in
the
wildernesse
of
Paran
,
above
a
twelvemoneth
after
that
,
when
not
having
any
other
food
but
manna
from
●eaven
,
which
now
they
began
to
loath
,
they
murmured
,
and
who
,
say
they
,
shall
give
us
flesh
to
eat
?
where
by
flesh
is
meant
fish
as
well
as
that
which
we
more
peculiarly
call
flesh
,
as
is
evident
in
the
following
words
,
We
remember
the
fish
which
we
did
eat
in
Egypt
freely
;
and
ver.
22.
where
Moses
objects
to
the
Lo●d
,
Shall
all
the
fish
of
the
sea
be
gathered
for
them
to
suffice
them
;
and
so
the
Apostle
speaks
,
1.
Cor.
15.
39.
There
is
one
kind
of
flesh
of
men
,
another
flesh
of
beasts
,
another
of
fi●hes
.
Many
indeed
are
of
opinion
that
the
Egyptians
,
at
l●ast
some
of
them
,
were
strictly
superstitious
therein
,
used
not
to
eat
the
flesh
of
●heep
,
no
nor
leeks
,
onions
and
garlick
,
which
they
worshipped
as
Gods
,
according
to
the
Poet
▪
Porrum
&
cepe
nefas
violar●
a●
frangere
morsu
.
O
sanctas
gentes
quibus
ha●
nascuntur
in
hortis
Numina
!
lanatis
animalibus
abstinet
omnis
Mensa
,
nefas
illic
foetum
jugulare
capellae
.
But
however
the
Israelites
did
use
to
eat
of
them
freely
,
and
wanting
them
now
,
therefore
they
murmured
against
Moses
and
against
the
Lord
.
Vers.
6.
But
now
our
soul
is
dryed
away
.
]
That
is
,
we
languish
and
pine
away
,
having
nothing
to
cat
that
will
either
nourish
us
or
satisfie
our
appetite
:
for
the
soul
is
often
put
for
the
body
,
or
the
whole
man
,
or
for
the
appetite
or
desire
after
meat
drink
and
other
things
.
Vers.
7.
And
the
manna
was
as
coriander-seed
,
&c.
]
See
the
note
upon
Exod.
16.
31.
it
was
therefore
pleasant
to
the
eye
,
delightfull
to
the
taste
,
and
was
fit
to
be
dressed
severall
wayes
,
and
therefore
not
to
be
thus
loathed
and
despised
.
Vers.
10.
Then
Moses
heard
the
people
weep
throughout
their
families
,
every
man
in
the
doore
of
his
tent
.
]
That
is
,
openly
,
as
desiring
to
make
known
their
discontent
,
and
to
stirre
up
discontent
in
others
also
that
should
heare
their
complaints
.
Vers.
15.
And
let
me
not
see
my
wretchednesse
.
]
That
is
,
let
me
not
see
my self
slain
by
the
people
in
a
shamefull
and
disgracefull
manner
,
or
rather
let
me
not
live
to
see
my self
thus
miserable
:
for
it
is
all
one
as
if
he
had
said
that
it
were
better
for
him
to
be
killed
out
of
hand
,
then
living
to
see
so
many
heart-breaking
miseries
continually
befalling
him
day
after
day
.
Vers.
16.
And
the
Lord
said
unto
Moses
,
Gather
unto
me
seventy
men
,
&c.
]
Though
the
speech
of
Moses
to
the
Lord
in
the
foregoing
verses
were
so
full
of
distemper
&
passion
,
yet
the
Lord
commiserating
his
condition
commands
him
here
to
chuse
and
gather
together
seventy
choice
men
of
the
elders
of
Israel
,
whom
he
knew
to
be
elders
of
the
people
,
and
officers
over
them
,
that
is
,
whom
he
knew
to
be
not
onely
elders
in
regard
of
their
years
,
but
also
men
of
singular
gravitie
and
wisdome
,
and
for
that
chosen
to
be
governours
over
the
people
;
and
these
were
by
Gods
appointment
(
which
the
better
to
testifie
they
were
to
be
presented
before
the
tabernacle
)
to
undertake
the
government
as
helpers
to
Moses
,
that
so
his
burthen
might
be
the
lesse
.
Indeed
once
before
upon
Jethroes
counsel
there
were
certain
men
chosen
to
be
rulers
and
judges
over
the
people
,
for
the
case
of
Moses
,
Exod.
18.
25
,
26.
But
those
were
onely
chosen
to
determine
of
small
matters
,
but
these
now
were
to
be
judges
in
the
greatest
and
most
difficult
causes
,
both
of
religion
and
civil
affairs
,
which
were
formerly
wholly
referred
to
Moses
,
and
were
therefore
chosen
amongst
those
that
were
already
in
those
inferiour
places
of
government
,
because
by
reason
of
their
experience
therein
they
were
the
fitter
to
be
imployed
in
the
weightier
works
.
And
this
many
conceive
was
the
originall
of
that
great
councel
of
the
Jews
,
which
they
called
their
Sanhedrin
,
and
was
continued
amongst
them
till
Herods
dayes
.
Vers.
17.
And
I
will
take
of
the
spirit
which
is
upon
thee
,
and
will
put
it
upon
them
.
]
That
is
,
I
will
give
of
the
same
spirit
to
them
,
which
I
have
given
to
thee
.
It
is
not
to
be
thought
,
that
there
was
now
any
impairing
of
Moses
gifts
,
as
some
conceive
;
for
how
could
the
joyning
of
these
with
him
be
then
any
advantage
to
him
,
or
where
do
we
find
any
thing
in
the
following
story
that
argues
the
least
abatement
in
the
gifts
of
Moses
?
but
becau●e
the
Lord
intended
to
give
the
same
gifts
to
them
,
which
he
had
given
to
Moses
,
as
if
some
part
of
Moses
spirit
dwelt
now
in
them
,
therefore
is
this
expression
here
used
,
I
will
take
of
the
spirit
which
is
upon
thee
,
and
will
put
it
upon
them
.
Vers.
18.
Sanctifie
your selves
against
to
morrow
,
and
ye
shall
eat
flesh
,
&c.
]
The
originall
word
doth
sometimes
signifie
to
prepare
,
and
so
might
intend
that
they
should
prepare
themselves
for
the
receiving
of
the
flesh
which
God
would
give
them
the
next
day
in
abundance
.
But
being
rendred
sanctified
,
it
must
needs
be
meant
of
a
religious
preparing
themselves
,
but
may
be
spoken
either
ironically
,
onely
thereby
to
glance
at
the
sordid
basenesse
of
their
spirits
,
and
their
indisposition
to
receive
any
such
provision
from
God
,
as
if
he
should
have
said
,
God
will
make
you
a
feast
to
morrow
,
and
you
are
in
a
goodly
temper
for
such
a
businesse
;
or
else
as
a
serious
exhortation
▪
that
they
should
addresse
themselves
to
receive
with
pure
and
good
hearts
this
mercy
of
God
,
being
also
legally
prepared
according
to
those
times
by
washing
their
garments
.
For
because
the
working
of
such
miracles
was
a
signe
of
Gods
speciall
presence
,
therefore
before
such
miraculous
works
they
were
called
upon
thus
to
sanctifie
themselves
.
Vers.
21.
And
Moses
said
,
The
people
amongst
whom
I
am
are
six
hundred
thousand
footmen
,
&c.
]
See
chap.
2.
32.
Vers.
23.
And
the
Lord
said
unto
Moses
,
Is
the
Lords
hand
waxed
short
,
&c.
]
God
here
winks
at
Moses
his
distrust
▪
and
bears
with
his
weaknesse
;
but
when
he
was
not
instructed
and
bettered
by
Gods
patience
,
and
the
experience
he
had
day●y
of
Gods
al-sufficiencie
,
he
is
afterwards
punished
.
See
Numb
.
20.
12.
And
the
Lord
spake
unto
Moses
and
to
Aaron
,
because
ye
believe
me
not
to
sancti●ie
me
in
the
eyes
of
the
children
of
Israel
,
therefore
ye
shall
not
bring
this
congregation
into
the
land
which
I
have
given
them
,
and
that
esp●cially
because
then
too
he
shewed
his
distrust
before
the
people
.
Vers.
24.
And
gathered
the
seventy
men
of
the
elders
of
the
people
and
set
them
round
about
the
tabernacle
.
]
That
is
,
he
appointed
them
to
come
before
the
Lord
at
the
doore
of
the
tabernacle
,
though
two
of
them
,
ver.
20.
did
not
come
as
they
were
appointed
.
Now
this
presenting
them
before
the
tabernacle
was
both
to
put
them
in
mind
that
God
had
set
them
apart
to
this
work
of
government
,
and
therefore
they
should
be
carefull
to
carry
themselves
uprightly
and
well
,
as
they
would
answer
it
before
his
tribunal
who
had
put
them
in
their
places
,
and
bestowed
his
spirit
upon
them
to
make
them
fit
for
their
employments
;
as
also
,
to
teach
the
people
to
acknowledge
them
in
their
places
,
as
set
over
them
by
God
.
Vers.
25.
They
prophecied
and
did
not
cease
.
]
They
were
not
now
created
prophets
,
but
had
onely
at
this
time
a
gift
of
prophecy
wrought
in
them
by
the
spirit
,
that
it
might
be
a
seal
both
to
them
and
to
the
people
that
God
had
called
them
to
this
office
,
and
would
furnish
them
with
such
gifts
as
were
requisite
for
their
places
,
as
it
was
with
Saul
being
newly
anointed
King
,
●
.
Sam.
10.
10
▪
And
the
spirit
of
God
came
upon
him
,
and
he
prophe●ied
among
them
.
And
by
prophecying
here
is
meant
,
either
that
they
foretold
things
to
come
,
or
rather
that
they
spake
unto
the
people
concerning
the
wonderfull
works
and
secret
mysteries
of
Gods
truth
,
and
that
in
such
a
manner
that
they
might
be
easily
discerned
to
speak
as
men
inspired
with
the
spirit
of
God
:
for
thus
this
word
prophecying
is
sometime
used
for
declaring
the
word
of
God
unto
the
people
▪
1.
Cor.
14.
3.
Exod.
7.
1.
And
Aaron
thy
brother
shall
be
thy
Prophet
.
Gen.
20.
7.
Now
therefore
restore
the
man
his
wife
,
for
he
is
a
Prophet
;
and
for
setting
forth
the
praises
of
God
in
songs
and
psa
ms
,
as
1.
Chron.
25.
13.
Thus
these
men
prophecyed
and
did
not
cease
,
that
is
,
they
continued
all
the
day
prophecying
without
intermission
,
as
is
also
expresly
mentioned
of
Saul
,
1.
Sam.
19.
24.
And
prophecyed
b●fore
Samuel
in
like
manner
,
and
lay
down
naked
all
that
day
,
and
all
that
night
:
and
this
is
added
because
their
continuing
so
long
in
this
supernaturall
work
did
much
adde
to
the
confirmation
of
their
calling
.
Vers.
26.
But
there
remained
two
of
the
men
in
the
camp
,
&c.
]
Severall
reasons
may
be
conceived
why
these
two
men
came
not
with
the
rest
being
inrolled
by
Moses
amongst
the
seventy
that
were
now
to
be
joyned
in
commission
,
as
assistants
to
him
;
for
either
they
might
not
be
found
when
warning
was
given
,
or
rather
,
as
Sa●l
afterwards
did
,
1.
Sam.
10.
22.
they
might
hide
themselves
▪
or
forbear
to
go
,
not
as
contemning
Gods
command
(
for
then
it
is
not
likely
that
they
should
have
had
the
same
gift
of
the
spirit
with
the
others
)
but
as
distrusting
their
own
sufficiency
.
However
Gods
secret
providence
was
the
chief
cause
of
it
,
who
had
determined
by
this
means
to
make
the
miracle
the
more
remarkable
,
that
all
the
people
might
plainly
see
they
were
called
of
God
.
Vers.
28.
My
lord
Moses
forbid
them
.
]
This
Joshua
spake
of
envious
zeal
for
his
Master
Moses
,
as
appears
by
Moses
answer
,
vers.
29.
enviest
thou
for
my
sake
?
yet
not
so
much
,
as
I
conceive
,
because
the
eminency
of
these
through
their
gifts
of
proph●cie
would
obscure
the
eminencie
of
his
master
Moses
(
for
then
he
had
as
much
reason
to
have
spoken
against
the
other
as
against
these
two
)
as
because
they
did
it
as
it
were
of
their
private
authority
without
any
dependency
upon
Moses
,
which
was
manifest
in
the
other
,
because
by
Moses
appointment
they
came
and
received
this
gift
and
authority
from
God
,
whereas
these
two
by
staying
away
seemed
to
refuse
to
have
any
dependency
upon
him
.
Vers.
31.
And
there
went
forth
a
wind
from
the
Lord
and
brought
quails
from
the
sea
,
&c.
]
That
is
,
God
by
his
almighty
power
did
cause
a
strong
wind
to
blow
from
the
seaward
,
and
therewith
brought
a
multitude
of
quails
amongst
thm
,
and
round
about
the
camp
.
What
sea
it
is
that
is
here
meant
is
not
of
any
great
consequence
to
know
;
yet
most
probable
it
is
that
they
came
from
the
red
sea
,
because
that
lay
Southward
of
the
Israelites
camp
at
present
,
and
the
Psalmist
saith
that
these
quails
were
brought
in
with
a
Southeast
wind
,
Psal.
78.
26.
He
caused
an
East
wind
to
blow
in
the
heaven
,
and
by
his
power
he
brought
in
the
Southwind
.
He
rained
flesh
also
upon
them
as
dust
,
and
feathered
fowls
like
the
sand
of
the
sea
.
Once
before
the
Lord
did
thus
miraculously
f●ed
them
with
quails
,
Exod.
16.
13.
But
that
was
in
the
wildernesse
of
Sinne
,
in
the
second
moneth
after
their
departure
out
of
Egypt
;
but
this
was
in
the
wildernesse
of
Paran
,
about
a
year
after
that
.
Vers.
31.
And
as
it
were
two
cubits
high
upon
the
face
of
the
earth
.
]
Most
Expositours
understand
this
of
their
flying
but
two
cubits
above
the
ground
,
whereby
it
came
to
passe
that
they
were
easily
taken
.
But
I
think
it
unquestionable
that
the
quails
lay
upon
the
ground
two
cubits
thick
:
first
,
because
of
the
clause
before
,
where
there
is
mention
of
letting
them
fall
by
the
camp
;
secondly
,
because
of
that
phrase
.
Psal.
78.
27.
He
rained
flesh
upon
them
as
dust
,
&c.
thirdly
,
because
the
Israelites
are
said
to
gather
them
,
not
to
catch
them
;
fourthly
,
because
otherwise
this
should
not
set
forth
the
miraculous
abundance
of
them
,
which
is
plainly
the
drift
of
this
description
of
the
miracle
.
And
yet
I
think
not
that
the
ground
was
all
over
covered
two
cubits
thick
,
as
farre
as
a
dayes
journey
reached
round
about
the
camp
(
for
where
then
did
they
spread
them
abroad
,
when
they
had
gathered
them
)
but
that
they
lay
here
and
there
scattered
,
the
heaps
being
in
many
places
two
cubits
thick
.
Vers.
32.
He
that
gathered
least
gathered
ten
homers
.
]
That
is
,
a
hundred
bushels
:
for
an
ephah
was
near
the
same
with
our
bushel
,
and
an
homer
contained
ten
ephahs
,
Ezek.
45.
11
,
14.
The
ephah
and
the
bath
shall
be
of
one
measure
,
that
the
bath
may
contain
the
tenth
part
of
an
homer
,
and
the
ephah
the
tenth
part
of
an
homer
:
and
indeed
hereby
we
may
see
how
miraculously
abundant
this
flight
of
quails
was
,
which
makes
the
Psalmist
say
that
God
rained
flesh
upon
them
as
dust
,
and
feathered
fouls
as
the
sand
of
the
sea
,
Psal.
78.
27.
And
they
spread
them
all
abroad
for
themselves
round
about
the
camp
.
]
To
preserve
them
from
putrifying
:
to
which
end
it
is
likely
that
they
used
art
also
in
salting
and
drying
them
,
or
else
they
were
as
miraculously
preserved
as
sent
,
for
they
eat
of
them
a
moneth
together
.
Vers.
33.
And
while
the
flesh
was
yet
between
their
teeth
,
&c.
]
It
is
evident
in
the
twentieth
verse
of
this
chapter
that
the
people
did
eat
of
these
quails
a
moneth
together
ere
the
wrath
of
the
Lord
brake
out
against
them
;
and
therefore
we
may
well
conceive
that
it
is
thus
expresly
noted
that
the
wrath
of
the
Lord
was
kindled
against
the
people
,
and
that
he
smote
them
with
a
very
great
plague
,
while
the
flesh
was
yet
between
their
teeth
,
ere
it
was
chewed
,
to
imply
,
first
,
the
insatiable
greedinesse
of
the
people
,
who
after
a
moneths
feeding
on
these
quails
were
still
so
eager
upon
them
;
secondly
,
how
opportunely
the
Lord
punished
them
,
that
they
might
see
the
Lord
punished
them
for
lusting
after
flesh
,
and
for
their
murmuring
against
Moses
because
they
had
it
not
,
he
made
the
very
flesh
they
had
desired
to
be
the
cause
of
their
destruction
,
and
while
they
were
glutting
themselves
with
these
dainties
they
lusted
after
,
his
wrath
brake
forth
upon
them
;
and
thirdly
,
how
fully
he
made
good
what
he
had
before
threatned
,
vers.
20.
that
they
should
eat
flesh
till
it
came
out
of
their
nostrils
,
and
it
became
loathsome
unto
them
.
What
this
great
plague
was
wherewith
God
smote
them
,
it
is
not
expressed
;
but
it
may
seem
probable
by
the
expressions
here
used
that
the
Lord
caused
them
to
surfet
of
this
their
feeding
without
fear
,
and
so
hereof
many
of
them
dyed
.
CHAP.
XII
.
Vers.
1.
ANd
Miriam
and
Aaron
spake
against
Moses
because
of
the
Ethiopian
woman
,
&c.
]
Miriam
is
here
named
first
,
and
that
,
as
it
may
be
probably
conceived
,
because
she
it
was
that
began
the
quarrell
,
and
Aaron
was
stirred
up
by
her
;
and
therefore
also
afterwards
we
see
that
she
onely
,
not
Aaron
,
was
●tricken
with
leprosie
.
However
by
the
providence
of
God
doubtlesse
it
was
(
the
better
to
clear
it
that
Moses
was
exalted
by
Gods
speciall
favour
,
not
by
any
compa●t
amongst
themselves
)
that
his
own
brother
and
sister
did
thus
rise
up
against
him
.
What
the
ground
or
occasion
of
that
quarrell
was
may
seem
questionable
:
onely
thus
much
is
more
then
probable
,
first
,
that
one
main
ground
of
their
quarrell
was
their
envy
at
the
preheminence
of
Moses
above
them
,
as
appears
by
that
their
expostulation
,
vers.
2.
Hath
the
Lord
indeed
spoken
onely
by
Moses
?
Hath
he
not
spoken
also
by
us
?
Because
Miriam
was
a
prophetesse
,
Exod.
15.
20.
and
Aaron
the
high
priest
,
and
imployed
by
God
together
with
Moses
in
fetching
the
Israelites
out
of
Egypt
,
therefore
they
grudged
that
the
supreme
power
of
government
should
be
solely
in
Moses
.
And
perhaps
this
envy
was
newly
stirred
in
Miriam
,
because
she
being
a
prophetesse
was
not
one
of
those
seventy
,
of
whom
mention
is
made
in
the
foregoing
chapter
,
that
were
chosen
to
be
assistants
to
Moses
in
the
government
of
the
people
.
And
secondly
,
that
whatever
was
the
cause
of
this
their
quarrell
against
Moses
,
yet
the
onely
cause
they
alledged
was
that
he
had
married
an
Ethiopian
woman
or
a
Cushite
(
as
it
is
in
the
margin
)
not
one
of
Abrahams
holy
stock
:
and
this
was
doubtlesse
no
other
but
Zipporah
the
Midianitesse
;
for
of
her
death
we
reade
not
,
and
ordinarily
in
the
Scriptu●es
the
Midianites
and
other
neighbouring
nations
that
inhabited
Arabia
,
Cush
his
land
,
are
called
Cushites
or
Ethiopians
,
as
Hab.
3.
7.
I
saw
the
tents
of
Cushan
(
or
Ethiopia
)
in
affliction
,
and
the
curtains
of
the
land
of
Midian
did
tremble
.
Vers.
2.
Hath
the
Lord
indeed
spoken
onely
by
Moses
?
hath
he
not
spoken
also
by
us
?
]
That
is
,
have
not
we
the
gift
of
prophecy
as
well
as
he
,
and
what
reason
then
that
he
should
be
all
in
all
who
hath
matched
himself
to
one
that
is
a
stranger
to
the
holy
seed
of
Israel
?
Vers.
3.
Now
the
man
Moses
was
very
meek
,
&c.
]
Implying
that
first
,
he
had
given
them
no
cause
thus
to
quarrell
with
him
;
and
secondly
,
that
he
was
now
content
to
swallow
these
affronts
patiently
,
and
made
no
complaint
,
but
the
Lord
took
his
cause
in
hand
.
Nor
is
it
strange
that
Moses
should
thus
commend
himself
,
if
we
consider
that
he
did
it
by
the
immediate
inspiration
of
the
holy
Ghost
,
that
his
meeknesse
might
be
a
pattern
for
the
Church
in
all
ages
(
and
therefore
elsewhere
we
see
also
that
he
relates
his
sinnes
and
weaknesses
)
and
thus
also
doth
S.
Paul
speak
of
himself
,
as
1.
Cor.
11.
1.
Be
ye
followers
of
me
,
even
as
I
also
am
of
Christ
,
and
2.
Cor.
11.
and
12.
But
withall
it
may
be
held
without
wronging
the
authority
of
Moses
writings
,
that
here
and
there
by
Joshua
,
or
some
other
of
the
prophets
after
him
,
some
passages
were
inserted
,
which
Moses
himself
wrote
not
,
such
as
that
,
Deut.
34.
concerning
the
death
and
buriall
of
Moses
.
Vers.
5.
And
the
Lord
came
down
in
the
pillar
of
the
cloud
,
and
s●ood
in
the
doore
of
the
tabernacle
,
and
called
Aaron
and
Miriam
.
)
Before
God
had
commanded
Moses
and
Aaron
and
Miriam
,
vers.
4.
to
come
all
three
together
to
the
tabernacle
of
the
congregation
,
where
being
all
three
together
,
and
the
cloud
being
withall
descended
to
the
doore
of
the
tabernacle
,
the
Lord
now
from
thence
calls
to
Aaron
and
Miriam
to
stand
forth
,
both
because
he
was
now
particularly
to
speak
to
them
,
and
not
to
Moses
,
as
also
that
this
separating
them
from
Moses
might
intimate
their
folly
in
going
about
to
make
themselves
equall
with
him
.
Vers.
7.
My
servant
Moses
is
not
so
,
&c.
]
That
is
,
I
do
not
make
known
my
will
to
him
so
as
to
other
prophets
,
in
dreams
and
visions
,
but
with
him
will
I
speak
mouth
to
mouth
,
even
apparently
and
not
in
dark
speeches
,
and
the
similitude
of
the
Lord
shall
he
behold
.
But
what
is
the
meaning
of
this
?
doubtlesse
God
is
invisible
.
Col.
1.
15.
No
man
hath
seen
God
at
any
time
,
John
1.
18.
nor
can
see
him
,
1.
Tim.
6.
16.
It
is
not
possible
for
any
mortall
creature
to
behold
the
very
essence
of
God
,
as
he
is
in
himself
:
even
Moses
himself
could
not
so
see
the
face
of
God
,
Exod.
33.
20.
Thou
canst
not
see
my
face
(
saith
the
Lord
to
Mo●es
)
for
there
shall
no
man
see
me
and
live
:
and
secondly
,
neither
could
there
be
at
any
time
presented
to
Moses
any
similitude
or
likenesse
of
Gods
essence
and
being
;
for
no
materiall
visible
thing
can
be
a
representation
of
the
spiritall
and
invisible
essence
of
God
,
To
whom
willye
liken
God
,
or
what
likenesse
will
ye
compare
unto
him
?
saith
the
prophet
.
Esa.
40.
18.
that
therefore
which
is
said
here
concerning
the
priviledge
of
Moses
above
all
present
and
succeeding
prophets
,
consists
in
two
things
:
first
,
that
God
manifested
not
his
will
to
Moses
in
d●eams
and
visions
,
as
to
other
prophets
,
in
both
which
they
had
onely
imaginary
representations
set
before
the
eye
of
their
minds
,
but
that
he
spake
to
him
with
an
audible
voice
out
of
the
cloud
and
out
of
the
tabernacle
,
and
that
he
did
oftentimes
appear
to
him
in
a
visible
shape
,
and
spake
to
him
in
a
familiar
manner
,
mouth
to
mouth
,
as
one
friend
should
speak
to
another
,
and
had
at
times
discovered
to
him
more
of
his
glory
then
ever
he
did
to
the
eye
of
mortall
man
,
as
we
see
in
that
story
of
his
seeing
Gods
back-parts
,
Exod.
33.
20.
And
then
secondly
,
that
when
he
spake
to
him
,
he
did
not
make
known
his
mind
to
him
in
obscure
figurative
expressions
,
as
he
did
to
the
prophets
,
as
when
he
told
Ezekiel
of
a
great
eagle
with
great
wings
,
&c.
Ezek.
17.
3.
but
plainly
and
clearly
,
apparently
and
not
in
dark
speeches
,
as
it
is
here
expressed
.
Vers.
9.
And
the
anger
of
the
Lord
was
kindled
against
them
,
and
he
departed
.
]
Not
abiding
their
answer
,
which
was
a
signe
of
great
displeasure
.
Now
this
departing
of
the
Lord
w●s
by
removing
the
signe
of
his
presence
,
the
cloud
,
out
of
which
he
had
spoken
to
them
,
as
it
is
explained
in
the
following
words
,
vers.
10.
And
the
cloud
departed
from
off
the
tabernacle
.
Nor
yet
did
the
cloud
remove
away
from
the
tabernacle
(
for
when
it
did
so
,
that
was
a
signe
that
the
people
were
to
remove
)
but
it
removed
from
the
doore
of
the
tabernacle
whither
it
did
usually
descend
when
God
meant
to
speak
unto
them
,
and
so
rising
up
did
hang
over
the
tabernacle
as
at
other
times
.
Vers.
10.
And
behold
Miriam
became
leprous
white
as
snow
.
]
Though
Aa●on
joyned
with
Miriam
in
speaking
against
Moses
,
yet
onely
Miriam
was
punished
,
1.
because
she
began
the
quarrel
;
and
2.
because
he
was
the
high
priest
,
and
so
the
Lord
would
not
strike
him
with
leprosie
,
lest
in
his
dishonour
the
priesthood
should
suffer
,
but
chose
rather
to
punish
him
in
his
sister
.
As
for
the
leprosie
wherewith
Miriam
was
stricken
,
it
did
well
answer
her
sinne
,
a
virulent
,
envious
,
murmuring
tongue
being
like
a
fretting
leprosie
that
spreads
where
it
comes
,
if
it
be
not
prevented
to
the
infe●tion
of
many
.
And
indeed
how
memorable
a
thing
this
was
,
we
may
see
by
the
Lords
putting
them
in
mind
afterwards
of
it
,
Deut.
24.
9.
Remember
what
the
Lord
thy
God
did
unto
Miriam
by
the
way
,
after
that
ye
were
come
forth
out
of
Egypt
.
Vers.
12.
Let
her
not
be
as
one
dead
,
&c.
]
Miriam
stricken
with
this
white
leprosie
was
like
a
child
▪
that
hath
been
sometime
dead
in
the
wombe
,
when
it
comes
into
the
world
;
the
flesh
of
such
a
child
will
be
white
,
putrified
as
if
it
were
sodden
,
and
half
consumed
,
and
so
was
Miriams
.
And
though
she
were
still
alive
,
yet
as
one
dead
she
was
to
be
carried
out
from
the
communion
of
the
Church
,
as
one
that
must
needs
defile
all
that
touched
her
,
Numb
.
5.
2.
Command
the
children
of
Israel
that
they
put
out
of
the
camp
every
leper
;
and
besides
,
this
fretting
plague
would
in
the
end
have
utterly
consumed
and
killed
her
,
if
God
had
not
healed
her
.
Vers.
14.
And
the
Lord
said
unto
Moses
,
If
her
father
had
but
spit
in
her
face
,
should
s●e
not
be
ashamed
seven
dayes
?
&c.
]
God
having
immediately
heard
the
prayer
of
Moses
,
and
healed
her
,
gives
order
notwithstanding
that
she
should
be
shut
out
seven
dayes
from
the
camp
.
Indeed
other
lepers
being
cleansed
were
yet
shut
up
by
themselves
seven
dayes
,
but
it
was
in
the
camp
,
Lev.
14.
8.
And
he
that
is
to
be
cleansed
,
shall
wash
his
clothes
,
and
shave
off
all
his
hair
,
and
wash
himself
in
water
that
he
may
be
clean
:
and
after
that
he
shall
come
into
the
camp
,
and
shall
tarry
abroad
out
of
his
tent
seven
dayes
.
But
,
sayes
the
Lord
,
if
her
earthly
father
had
in
great
displeasure
spit
in
her
face
,
she
would
have
been
ashamed
to
shew
her
face
for
a
time
;
and
therefore
much
more
is
it
fit
in
this
cause
,
both
as
an
expression
of
her
shame
and
sorrow
for
that
she
had
done
;
and
that
his
secluding
her
from
others
may
be
a
reall
instruction
to
all
the
people
▪
that
he
would
have
them
take
heed
of
being
corrupted
with
the
same
sinne
:
now
this
expression
of
spitting
in
her
face
God
useth
,
because
spitting
is
a
signe
of
anger
,
shame
,
and
contempt
.
Job
30.
10.
They
abhorre
me
,
they
flee
farre
from
me
,
and
spare
not
to
spit
in
my
face
.
Isa.
50.
6.
I
hid
not
my
face
from
shame
and
spitting
;
and
God
by
this
punishment
had
shown
his
anger
against
her
,
and
had
poured
shame
and
contempt
upon
her
.
Vers.
15.
And
the
people
journeyed
not
till
Miriam
was
brought
in
again
.
]
But
stayed
mourning
for
her
,
which
was
a
speciall
honour
unto
Miriam
above
other
lepers
,
for
whom
the
people
stayed
not
,
Numb
.
5.
2
,
4.
Command
the
children
of
Israel
that
they
put
out
of
the
camp
every
leper
,
&c.
And
the
children
of
Israel
did
so
,
and
put
them
out
without
the
camp
.
Vers.
16.
And
afterwards
the
people
removed
from
Haxeroth
,
and
pitched
in
the
wildernesse
of
Paran
.
]
Which
I
conceive
to
be
all
one
as
if
he
had
said
,
and
pitched
again
in
another
place
▪
but
still
in
the
wildernesse
of
Paran
(
for
that
they
came
not
now
first
into
that
wildernesse
is
evident
,
because
it
is
said
before
,
chap.
10.
12.
And
the
children
of
Israel
took
their
ioxrneys
out
of
the
wildernesse
of
Sinai
,
and
the
cloud
rested
in
the
wildernesse
of
Paran
)
and
the
place
where
they
pitched
in
this
wildernesse
is
called
Rithmah
,
chap.
33.
18.
and
Kadesh-Barnea
,
chap.
13.
26.
Deut.
1.
19.
which
was
close
upon
the
borders
of
the
land
of
Canaan
.
CHAP.
XIII
.
Vers.
1.
ANd
the
Lord
spake
unto
Moses
,
saying
,
&c.
]
In
Deuteronomie
it
is
said
that
the
people
desired
that
some
might
be
sent
to
search
the
land
.
Thus
therefore
it
was
:
When
God
had
led
his
people
from
mount
Horeb
to
Kadesh-Barnea
,
through
the
great
and
terrible
wildernesse
,
and
they
were
come
to
the
mountain
of
the
Amorites
,
Moses
assembled
the
people
,
and
encouraged
them
now
to
go
up
and
take
possession
of
the
land
which
God
had
promised
them
,
Deut.
1.
20
,
21.
And
I
said
unto
you
,
Ye
are
come
unto
the
mountain
of
the
Amorites
,
which
the
Lord
our
God
doth
give
unto
us
.
Behold
,
the
Lord
thy
God
hath
set
the
land
before
thee
,
go
up
and
possesse
it
,
the
people
already
,
no
doubt
,
through
i●fidelity
beginning
to
fear
the
event
,
desire
that
first
they
might
send
some
certain
men
not
onely
to
search
out
the
fertility
and
strength
of
the
land
,
but
also
to
take
knowledge
of
the
wayes
and
passages
,
rivers
,
fords
and
mountains
,
by
which
they
were
to
go
,
ver.
22.
Moses
,
not
knowing
their
distrustfull
hearts
,
likes
well
the
motion
,
vers.
23.
and
consulted
with
God
,
who
thereupon
returned
this
answer
here
set
down
,
yielding
or
giving
way
to
their
motion
,
but
in
displeasure
,
for
their
greater
hurt
,
and
that
no
question
because
of
their
present
infidelity
;
and
appointing
them
to
send
men
that
might
search
the
land
of
Canaan
,
even
the
land
which
God
before
had
spied
for
them
,
Ezek.
20.
6.
and
searched
out
,
Deut.
1.
33.
Vers.
2.
Of
every
tribe
of
their
fathers
shall
ye
send
a
man
,
every
one
a
ruler
among
them
.
]
There
was
one
sent
of
every
tribe
,
that
every
tribe
might
be
satisfied
by
a
witnesse
of
their
own
;
and
all
Princes
in
their
tribe
,
as
most
likely
to
be
courageous
,
and
that
their
testimony
might
be
of
more
credit
;
not
of
the
baser
sort
,
because
the
businesse
was
weighty
.
Vers.
6.
Caleb
the
sonne
of
Jephunneh
.
]
His
name
signifieth
hearty
,
and
he
brought
Moses
word
again
as
it
was
in
his
heart
,
Josh.
14.
7.
Vers.
11.
Of
the
tribe
of
Joseph
,
namely
of
the
tribe
of
Manasseh
.
]
Why
is
this
clause
prefixt
before
the
tribe
of
Manasseh
rather
then
Ephraim
?
either
because
Manasseh
was
Josephs
first-born
,
or
rather
onely
as
a
hint
of
that
priviledge
which
Joseph
had
:
and
so
it
is
no
more
then
if
he
had
said
,
of
that
tribe
which
came
of
Josephs
other
sonne
,
namely
of
Manasseh
,
you
shall
send
Gaddi
the
sonne
of
Susi
.
Vers.
16.
And
Moses
called
Oshea
the
sonne
of
Nun
,
Jehoshua
.
]
This
name
Jehoshua
is
elsewhere
ordinarily
written
Joshua
,
and
sometimes
Jeshua
,
as
Neh.
8.
17.
and
in
Greek
Jesus
,
as
Acts
7.
45.
where
Stephen
saith
that
the
tabernacle
of
witnesse
,
made
in
the
wildernesse
,
their
fathers
that
came
after
brought
in
with
Jesus
into
the
possession
of
the
Gentiles
;
and
Heb.
4.
8.
If
Jesus
,
that
is
,
Joshua
,
had
given
them
rest
,
then
would
he
not
afterward
have
spoken
of
another
day
;
and
Jesus
we
know
signifieth
a
Saviour
Matth.
1.
21.
Thou
shalt
call
his
name
Jesus
(
saith
the
Angel
to
Joseph
concerning
Christ
,
the
sonne
of
the
virgin
Mary
)
for
he
shall
save
his
people
from
their
sinnes
:
so
that
evident
it
is
that
this
faithfull
servant
of
God
,
who
afterwards
succeeded
Moses
in
the
government
of
Israel
,
and
was
now
one
of
the
spies
sent
to
search
the
land
of
Canaan
,
was
called
Jehoshua
or
Joshua
by
Moses
,
to
signifie
that
he
should
save
his
people
from
their
enemies
,
the
Canaanites
,
and
bring
them
into
the
promised
land
,
and
should
therein
be
a
notable
type
of
Christ
,
the
onely
Saviour
of
the
world
.
But
,
may
some
say
,
Oshea
,
which
was
his
former
name
,
doth
also
signifie
a
Saviour
;
and
why
then
was
his
name
changed
?
I
answer
many
reasons
are
given
for
this
by
Expositours
,
but
the
most
probable
is
this
,
that
by
adding
Jah
,
which
is
the
proper
name
of
God
,
Psal.
68.
4.
contracted
of
Jehova
;
or
as
some
think
by
adding
the
first
letter
of
Jehova
,
to
Oshea
,
so
to
make
his
name
Jehoshua
,
thereby
was
signified
that
he
should
not
onely
be
a
Saviour
,
but
also
the
Lords
Saviour
,
implying
that
he
should
by
authority
from
God
,
and
by
the
help
and
assistance
of
God
,
be
the
Saviour
of
his
people
,
and
therein
also
the
more
manifestly
a
type
of
Chri●t
,
who
is
the
Lords
anointed
,
and
the
Lord
our
righteousnesse
,
Jer.
23.
6.
When
his
name
was
thus
changed
,
it
is
not
expressed
:
onely
we
see
that
he
is
called
Joshua
in
the
story
of
Moses
before
this
,
to
wit
,
at
the
●ight
which
he
had
with
the
Amalekites
,
Exodus
17.
9.
Vers.
17.
Get
you
up
this
way
South-ward
,
&c.
]
Or
by
the
South
,
meaning
the
South
part
of
the
land
of
Canaan
,
which
was
nearest
to
them
.
Vers.
21.
So
they
went
up
,
and
searched
the
land
,
&c.
]
It
may
be
probably
thought
that
they
went
not
all
together
,
but
divided
themselves
;
for
going
all
together
,
they
would
have
been
suspected
,
neither
could
they
have
viewed
the
whole
countrey
in
so
short
a
time
:
and
so
they
went
quite
through
the
land
from
one
end
to
the
other
,
that
is
,
from
the
South
to
the
North
;
for
so
much
is
implyed
in
these
words
,
so
they
went
up
and
searched
the
land
from
the
wildernesse
of
Zin
,
&c.
for
the
wildernesse
of
Zin
here
spoken
of
,
is
not
the
wildernesse
of
Sin
,
that
bordered
upon
Egypt
,
Exod.
16.
1.
but
a
wildernesse
called
by
a
name
much
like
,
the
wildernesse
of
Zin
,
which
lay
on
the
South
of
the
land
of
Canaan
,
Numb
.
34.
3.
Joshua
15.
3.
and
Rehob
and
Hamath
are
cities
that
were
on
the
utmost
North
part
of
the
land
,
onely
Rehob
lay
more
towards
the
West-side
of
the
land
,
and
Hamath
towards
the
Ea●●-side
;
and
therefore
it
is
said
that
they
searched
the
land
unto
Rehob
,
as
men
come
to
Hamath
,
because
being
come
to
Rehob
they
struck
over
East-ward
from
Rehob
to
Hamath
,
or
because
they
searched
all
that
Northern
tract
as
men
usually
go
from
Rehob
to
Hamath
.
Vers.
22.
And
they
ascended
by
the
South
and
came
unto
Hebron
,
where
Ahiman
,
&c.
]
Having
in
the
former
verse
generally
related
how
the
spies
searched
the
land
quite
through
from
the
South
to
the
North
,
and
from
the
West
to
the
East
,
here
Moses
undertakes
to
relate
●ome
particular
passages
that
were
most
memorable
either
in
their
going
out
or
coming
back
again
,
and
so
shewing
how
they
went
up
by
the
South
(
for
there
they
entred
the
land
)
he
tells
us
how
they
came
to
Hebron
,
a
citie
in
the
South
parts
of
Canaan
,
where
Abraham
and
Isaac
and
Jacob
with
their
wives
were
buried
,
and
there
they
saw
certain
huge
giants
,
Ahiman
,
Shesui
,
and
Talmai
,
who
were
afterwards
expelled
thence
,
and
slain
by
Caleb
,
Josh.
15.
14.
and
are
here
called
the
children
of
Anak
,
ether
because
they
were
indeed
his
son●es
(
which
seems
most
probable
,
because
it
is
said
,
Josh.
15.
13.
that
Arbah
,
from
whom
Hebron
was
called
Kiriath-arbah
,
or
,
the
citie
of
Arbah
,
was
the
father
of
Anak
;
or
else
because
all
giants
were
in
those
times
called
the
children
of
Ana●
.
Now
Hebron
was
built
seven
years
before
Zoan
in
Egypt
.
]
This
declareth
not
onely
the
antiquity
of
Hebron
,
but
also
by
consequence
the
goodnesse
of
the
land
.
Vers.
23.
And
they
came
unto
the
brook
of
Eshc●l
,
and
cut
down
thence
a
branch
with
one
cluster
of
grapes
,
&c.
]
Of
admirable
bignesse
,
which
therefore
they
brought
upon
a
staff
betwixt
two
,
that
it
might
not
be
marred
in
the
bringing
.
Vers.
26.
And
they
went
and
came
to
Moses
,
and
to
Aaron
,
and
to
all
the
congregation
of
the
children
of
Israel
unto
the
wildernesse
of
Paran
,
to
Kadesh
.
]
There
was
a
city
of
the
Edomites
called
Kadesh
,
chap.
20.
16.
from
whence
the
wildernesse
by
it
was
called
the
wildernesse
of
Kadesh
,
Psal.
29.
8.
But
this
was
another
Kadesh
,
called
usually
Kadesh-Barnea
,
Deut.
1.
29.
and
Rithma
,
Numb
.
33.
18.
That
Kadesh
upon
the
borders
of
Edom
was
in
the
desert
of
Zin
,
chap.
10.
1.
this
was
in
the
wildernesse
of
Paran
:
The
next
station
after
they
went
from
that
Kadesh
was
mount
Hor
,
where
Aaron
dyed
,
and
that
was
in
the
fourtieth
year
after
the
Israelites
came
out
of
Egypt
,
chap.
33.
37
,
38.
but
from
this
Kadesh
they
were
appointed
to
turn
back
towards
the
red
sea
,
chap.
14.
25.
because
they
refused
to
enter
the
land
of
Canaan
,
and
thereupon
as
God
had
threatned
did
wander
eight
and
thirty
years
in
the
wildernesse
,
Deut.
2.
14.
So
that
it
is
evident
that
this
Kadesh
,
whither
the
spies
returned
,
was
not
that
Kadesh
upon
the
borders
of
Edom
,
but
another
that
was
close
upon
the
South
parts
of
Canaan
,
where
Moses
and
the
congregation
had
stayed
for
them
all
the
while
they
were
search●ng
the
land
.
Vers.
29.
The
Amalekites
dwell
in
the
land
of
the
South
,
&c.
]
This
their
reckoning
up
of
so
many
mighty
nations
with
whom
they
must
look
to
grappel
,
was
purposely
added
to
discourage
the
people
from
entring
the
land
.
As
for
the
Amalekites
,
though
they
were
not
of
the
nations
that
inhabited
the
land
of
Canaan
,
yet
the
spies
first
mention
them
,
because
they
border●d
in
the
South
parts
close
upon
the
land
of
Canaan
,
where
the
Israelites
were
to
enter
,
and
so
were
likely
to
come
forth
against
them
,
and
to
withstand
them
with
all
their
power
:
which
they
might
the
rather
think
because
the
year
before
,
at
their
first
coming
out
of
Egypt
,
this
nation
had
drawn
out
some
forces
against
them
to
withstand
them
in
their
passage
through
the
wildernesse
,
and
had
there
fought
with
them
.
And
the
Canaanites
dwell
by
the
sea
,
and
by
the
coast
of
Jordan
.
]
The
sea
here
intended
was
not
the
mid-land
sea
,
which
was
on
the
West
of
Canaan
;
but
the
dead
sea
,
which
lay
on
the
East
of
Canaan
,
where
the
river
Jordan
ran
into
it
,
as
we
may
well
conceive
by
that
which
seems
most
probable
to
be
the
drift
of
these
words
,
to
wit
,
that
as
they
had
told
the
people
▪
in
the
former
words
,
of
the
Amalekites
dwelling
upon
the
South
of
Canaan
,
and
the
Hittites
&
Jebusites
&
Amor●tes
dwelling
in
the
mountains
,
that
is
,
those
mountains
in
the
South
of
the
land
nigh
unto
the
wildernesse
where
the
Israelites
now
lay
,
thereby
intending
to
let
the
people
see
that
there
would
be
no
entring
the
land
on
the
South
,
because
of
those
mighty
nations
that
would
be
there
ready
to
oppose
them
(
as
indeed
it
is
said
,
Deut.
1.
44.
that
when
afte●wards
the
Israelites
would
needs
go
up
against
Gods
expresse
command
,
The
Amorites
which
dwelt
in
the
mou●●ains
●ame
out
against
them
,
and
chased
them
as
bees
do
)
so
in
these
words
,
the
Canaanites
dwell
by
the
sea
and
by
the
coast
of
Jordan
,
they
intended
further
to
shew
the
people
that
in
case
they
should
think
to
fetch
a
compasse
about
,
and
to
enter
into
the
East-side
of
the
land
,
there
they
would
be
kept
out
by
the
river
of
Jordan
,
and
the
dead
sea
,
which
ran
along
on
that
side
,
and
by
the
Canaanites
(
one
of
the
nations
of
the
land
so
particularly
called
)
who
dwelt
by
the
sea
and
by
the
coast
of
Jordan
,
and
so
being
a
valiant
and
strong
people
would
improve
those
advantages
for
the
best
defence
of
their
countrey
,
and
not
suffer
the
Israelites
to
enter
there
.
Vers.
30.
And
Caleb
stilled
the
people
before
Moses
,
&c.
]
And
Joshua
with
him
,
chap.
14.
6
,
7.
And
Joshua
the
sonne
of
Nun
,
and
Caleb
the
sonne
of
Jephunneh
,
which
were
of
them
that
searched
the
land
,
rent
their
clothes
.
And
they
spake
unto
all
the
company
of
the
children
of
Israel
,
saying
,
The
land
which
we
passed
through
to
search
it
is
an
exceeding
good
land
:
yet
now
at
first
it
may
be
Joshua
advisedly
held
his
peace
,
because
he
was
Moses
minister
.
However
,
for
this
it
was
that
Moses
made
promise
to
Caleb
concerning
Hebron
and
the
country
adjoyning
,
Josh.
14.
9.
And
Moses
sware
on
that
day
,
saying
,
Surely
the
land
whereon
thy
feet
have
troden
shall
be
thine
inheritance
,
and
thy
childrens
for
ever
,
because
thou
hast
wholly
followed
the
Lord
my
God
.
Vers.
32.
The
land
through
which
we
have
gone
to
search
it
is
a
land
that
eateth
up
the
inhabitants
thereof
.
]
That
is
,
a
land
wherein
the
people
of
the
land
are
continually
devoured
,
by
reason
of
their
bloudy
warres
,
wherein
they
are
ever
involved
either
with
their
neighbours
,
or
amongst
themselves
;
implying
how
little
hope
there
was
for
them
to
prevail
against
such
a
fierce
untamed
people
,
and
how
little
comfort
they
could
expect
,
if
they
should
drive
out
some
of
the
inhabitants
and
plant
themselves
in
their
room
,
they
should
be
sure
to
be
eaten
out
with
continuall
warres
.
Look
as
formerly
the
Amorites
had
conquered
the
Moabites
,
Numb
.
21.
28
▪
29.
the
Caphterims
or
Philistins
had
destroyed
the
Anims
▪
Deut.
2.
23.
so
it
would
be
with
them
:
and
indced
this
very
phrase
was
after
used
against
this
land
,
when
the
heathen
had
destroyed
the
Israelites
in
it
,
Ezek.
36.
13
▪
14.
Thus
saith
the
Lord
God
,
Because
they
say
unto
you
,
Thou
land
devourest
up
men
,
and
hast
bereaved
thy
nations
;
therefore
thou
shalt
devoure
m●n
no
more
▪
CHAP.
XIV
.
Vers.
3.
ANd
wherefore
hath
the
Lord
brought
us
into
this
land
,
&c.
]
Deut
,
1.
27.
this
is
more
fully
expressed
,
to
wit
,
that
they
said
,
Because
the
Lord
hated
us
he
hath
brought
us
forth
out
of
the
land
of
Egypt
,
to
deliver
us
into
the
hand
of
the
Amorite
to
destroy
us
.
Vers.
4.
And
they
said
one
to
another
,
Let
●s
make
a
captain
,
and
return
into
Egypt
.
]
This
above
all
discover●d
their
wonderf●ll
rage
and
madnesse
,
if
we
consider
,
1.
the
difficulties
they
must
needs
meet
with
in
their
return
to
Egypt
(
for
they
could
not
expect
to
be
fed
with
manna
from
heaven
,
nor
the
red
sea
to
be
divided
before
them
again
)
and
2.
the
scorn
and
●ruell
bondage
they
might
well
expe●t
when
they
came
thither
:
for
if
the
Egyptians
oppressed
them
so
sorely
before
,
how
much
more
hardly
were
they
like
to
deal
with
them
now
,
even
in
remembrance
of
the
death
of
their
first-born
,
and
the
drowning
of
Pharaoh
and
his
army
in
the
red
sea
?
How
farre
they
proceeded
in
this
their
wicked
intention
may
not
happely
be
expressed
:
but
if
they
did
no
more
but
consult
about
it
,
observable
then
it
is
that
these
thesr
evil
purposes
are
counted
to
them
as
if
they
had
been
done
by
them
,
Neh.
16.
17.
But
they
and
our
fathers
dealt
proudly
,
—
And
in
their
rebellion
appointed
a
captain
to
return
to
their
bondage
.
Vers.
5.
And
Moses
and
Aaron
fell
on
their
faces
before
all
the
assembly
,
&c.
]
Either
to
pray
unto
God
for
them
,
as
in
Numb
.
6.
22.
or
to
testifie
their
great
sorrow
and
astonishment
of
mind
,
or
to
intreat
the
people
not
to
proceed
in
their
rebellion
:
for
now
happely
Moses
spake
that
,
Deut.
1.
29
,
30
,
31.
Then
I
said
unto
you
,
Dread
not
,
neither
be
affraid
of
th●m
:
the
Lord
your
God
which
goeth
before
you
,
he
shall
fight
for
you
,
&c.
Vers.
6.
And
Joshua
the
sonne
of
Nun
,
and
Caleb
the
sonne
of
Jephunneh
,
which
were
of
them
that
searched
the
land
,
rent
their
clothes
.
]
In
signe
of
sorrow
and
detestation
of
those
blasphemous
speeches
which
the
people
had
uttered
against
God
.
Vers.
8.
If
the
Lord
delight
in
us
,
then
he
will
bring
us
into
this
land
,
&c.
]
That
i●
,
unlesse
by
this
rebellion
we
provoke
God
so
farre
that
he
take
no
more
delight
in
us
.
Vers.
9.
For
they
are
bread
for
us
.
]
That
is
,
we
shall
easily
consume
and
devour
them
,
to
wit
,
with
the
sword
,
according
to
that
expression
,
Deut.
32.
42.
I
will
make
mine
arrows
drunk
with
bloud
,
and
my
sword
shall
devour
flesh
;
and
this
I
conceive
is
opposed
to
that
speech
of
the
other
incredulous
searchers
of
the
land
,
chap.
13.
ver.
32.
The
land
,
through
which
we
have
gone
to
search
it
,
is
●
land
that
eateth
up
the
inhabitants
thereof
.
Their
defence
is
departed
from
them
,
&c.
]
In
the
Hebrew
it
is
,
their
shadow
is
departed
from
them
,
but
thereby
is
meant
their
desence
,
covert
and
protection
,
that
whereby
men
are
preserved
from
dangers
,
as
the
shadow
g●ards
a
man
from
the
scorching
heat
of
the
sunne
,
as
Psal.
91.
1.
He
that
dwelleth
in
the
secret
place
of
the
most
high
shall
abide
under
the
shadow
of
the
Almighty
;
and
Psal.
121.
5.
6.
The
Lord
is
thy
keeper
,
the
Lord
is
thy
shade
upon
thy
right
hand
.
The
s●nne
shall
not
smite
thee
by
day
,
nor
the
moon
by
night
:
and
the
meaning
is
,
that
God
had
now
forsaken
them
,
as
appears
by
the
following
clause
whic●
is
opposed
against
this
,
and
the
Lord
is
with
us
;
so
that
the
aim
of
Joshua
and
Caleb
in
these
words
was
to
assure
the
people
that
however
God
had
hitherto
preserved
them
from
being
destroyed
,
because
their
iniquity
was
not
then
full
;
yet
now
he
had
withdrawn
his
help
from
them
,
and
would
certainly
give
them
up
to
destruction
,
and
that
they
had
no
cause
therefore
to
fear
them
,
but
might
go
boldly
against
them
as
against
a
naked
people
,
left
destitute
of
●ll
means
to
preserve
and
shelter
them
:
for
what
are
strong
cities
and
high
walls
to
defend
a
people
whom
God
hath
forsaken
?
Vers.
10.
And
the
glory
of
the
Lord
appeared
in
the
tabernacle
,
&c.
]
The
Lord
,
seeing
the
danger
his
faithfull
witnesses
were
in
,
did
suddenly
cause
the
cloud
(
the
usuall
signe
when
God
meant
to
speak
to
Moses
concerning
his
people
)
to
descend
upon
the
tabernacle
,
and
that
no
doubt
in
a
more
glorious
appearance
then
ordinarily
,
thereby
to
astonish
the
people
,
and
to
stop
them
in
that
furious
attempt
they
were
going
about
.
Vers.
17.
And
now
,
I
beseech
thee
,
let
the
power
of
my
Lord
be
great
,
according
as
thou
hast
spoken
,
saying
,
&c.
]
Two
severall
wayes
these
words
may
be
understood
:
first
,
of
the
power
of
God
in
carrying
the
Israelites
into
Canaan
:
and
because
this
would
be
an
act
of
wonderfull
mercy
in
God
,
to
do
this
for
a
people
that
had
now
so
horribly
rebelled
against
him
,
therefore
the
next
words
are
added
,
according
as
thou
hast
spoken
,
saying
,
The
Lord
is
long-suffering
,
&c.
or
secondly
,
of
the
power
of
God
in
pardoning
their
sinne
,
let
the
power
of
my
Lord
be
great
,
that
is
,
by
pardoning
this
people
now
let
it
be
seen
how
great
thy
power
is
in
this
regard
,
how
able
thou
art
to
forgive
a
people
that
by
so
many
sinnes
and
so
exceeding
great
do
still
provoke
thee
.
Nor
need
it
seem
strange
that
Moses
,
speaking
of
God
after
the
manner
of
men
,
should
make
it
an
act
of
power
to
forgive
,
since
the
power
of
man
is
in
nothing
more
seen
then
in
overcoming
his
anger
,
and
pardoning
those
whom
he
may
destroy
,
according
to
that
of
Solomon
▪
Prov.
16.
32.
He
that
is
slow
to
anger
,
is
better
then
the
mighty
;
and
he
that
ruleth
his
spirit
,
then
he
that
taketh
a
citie
.
Vers.
18.
The
Lord
is
long-suffering
and
of
great
mercy
▪
forgiving
iniquity
and
transgression
,
and
by
no
means
clearing
the
guilty
,
&c.
]
The
drift
of
Moses
prayer
,
and
so
also
of
his
alledging
these
words
,
which
the
Lord
had
spoken
concerning
himself
,
being
to
procure
of
God
that
he
would
shew
mercy
to
the
Israelites
,
and
not
to
poure
out
his
wrath
upon
them
as
their
sinne
had
deserved
,
it
may
seem
strange
that
he
should
adde
the
last
clause
,
that
God
would
by
no
means
clear
the
guilty
,
but
would
visit
the
iniquity
of
the
fathers
upon
the
children
,
&c.
But
for
the
resolving
of
this
doubt
,
we
must
know
,
that
these
words
being
taken
joyntly
with
those
which
went
before
do
no
way
crosse
the
aim
of
Moses
prayer
,
and
that
because
he
did
not
sue
to
God
that
he
should
not
punish
the
sinne
of
this
people
,
but
onely
that
he
would
not
utterly
destroy
them
,
as
he
had
before
threatened
,
vers.
12.
and
accordingly
the
drift
of
Moses
plea
in
these
words
is
this
,
That
since
God
had
said
of
himself
that
he
was
a
long-suffering
God
,
and
that
though
he
would
by
no
means
clear
the
guilty
,
&c.
yet
withall
he
was
a
God
of
great
mercy
,
and
ready
to
forgive
the
iniquities
of
his
people
,
that
he
would
now
,
according
to
this
which
he
had
said
,
deal
with
this
people
,
namely
,
that
he
would
in
wrath
remember
mercy
,
and
not
sweep
them
quite
away
as
dung
from
the
face
of
the
earth
.
Vers.
20.
And
the
Lord
said
,
I
have
pardoned
according
to
thy
word
.
]
That
is
,
I
will
not
destroy
them
all
as
one
man
,
I
will
not
cut
off
the
whole
nation
as
at
first
I
threatned
,
but
will
onely
punish
these
rebells
,
and
leave
their
posterity
to
inherit
the
land
,
Vers.
21.
But
as
truly
as
I
live
all
the
earth
shall
be
filled
with
the
glory
of
the
Lord.
]
This
some
understand
of
the
glory
which
the
Lord
would
get
to
himself
by
the
just
punishment
that
he
would
inflict
upon
this
unbelieving
and
rebellious
people
,
for
their
refusing
to
enter
into
that
good
land
whereunto
he
had
brought
them
;
others
ag●in
understand
it
of
the
glory
he
would
get
by
the
miraculous
and
glorious
thing●
that
he
would
do
for
his
people
in
carrying
them
into
the
land
of
Canaan
:
but
I
conceive
that
both
may
be
best
included
:
Moses
had
pleaded
with
God
,
that
if
he
utterly
destroyed
this
people
,
the
nations
would
say
that
he
was
not
able
to
bring
them
into
the
lan●
.
To
this
therefore
the
Lord
answers
,
that
he
would
not
destroy
them
▪
but
would
carry
their
posterity
into
the
land
which
he
had
promised
them
,
and
that
with
working
so
many
strange
wonders
,
that
all
the
nations
of
the
earth
that
should
hear
of
them
should
in
every
place
,
to
the
great
glory
of
God
,
talk
with
admiration
of
the
mighty
power
of
God
manifested
in
his
doing
such
things
,
and
of
the
great
love
that
he
bears
to
that
people
;
and
yet
withall
he
would
magnifie
his
justice
and
severity
against
their
sinne
too
,
in
cutting
off
all
those
that
had
now
murmured
against
him
before
ever
their
posterity
came
to
inherit
the
land
:
yea
this
last
according
to
our
translation
seems
chiefly
intended
,
because
this
particle
But
,
seems
to
oppose
this
sentence
to
that
which
went
before
,
concerning
his
pardoning
them
,
The
Lord
said
,
I
have
pardoned
according
to
thy
word
.
But
as
truly
as
I
live
all
the
earth
shall
be
filled
with
the
glory
of
the
Lord
.
Vers.
22.
And
have
tempted
me
now
these
ten
times
.
]
That
is
,
not
once
nor
twice
,
but
many
times
,
as
Gen.
31.
7.
And
changed
my
wages
ten
times
:
and
Job
19.
3.
These
ten
times
have
ye
reproched
me
.
It
may
also
be
taken
properly
,
for
now
they
had
rebelled
ten
times
:
First
at
the
red
sea
,
Exod.
14.
11
,
12.
Secondly
,
in
Marah
,
Exod.
15.
23
,
24.
Thirdly
,
in
the
wildernesse
of
Sinne
,
where
manna
and
quails
were
given
when
they
murmured
for
want
of
bread
,
Exod.
16.
2.
Fourthly
,
when
at
the
same
time
they
kept
of
the
manna
till
the
morning
,
Exod.
16.
20.
Fifthly
,
when
they
went
out
to
gather
manna
on
the
Sabbath
,
Exod.
16.
27
,
28.
Sixthly
,
at
Rephidim
,
Exod.
17.
1.
Seventhly
,
by
the
calf
at
Horeb
▪
Exod.
32.
Eighthly
,
at
Taberah
,
Numb
.
11.
1.
Ninthly
,
at
Kibroth
H●ttaavah
,
chap.
11.
4.
And
now
the
tenth
time
upon
the
searching
the
land
.
Vers.
24.
But
my
ser
vant
Caleb
,
because
he
had
another
spirit
with
him
.
&c.
]
The
Lord
having
threatned
in
the
former
verses
that
none
of
the
Israelites
that
had
●een
his
wonders
in
Egypt
,
&c.
should
ever
see
the
land
of
Canaan
,
he
now
excepts
Caleb
,
and
promiseth
that
he
should
go
into
the
land
▪
whereinto
he
went
to
search
it
,
and
that
his
seed
should
possesse
it
,
to
wit
,
Hebron
and
the
land
adjoyning
.
Josh.
14.
9.
and
that
because
he
had
another
spirit
with
him
,
that
is
,
he
was
courageous
and
bold
,
and
was
not
of
such
a
base
cowardly
spirit
as
the
others
were
of
,
and
followed
the
Lord
fully
to
do
that
which
God
required
.
But
why
is
not
Joshua
also
named
,
seeing
he
also
followed
the
Lord
fully
?
I
answer
▪
the
former
judgement
was
pronounced
onely
against
the
people
that
were
in
their
tents
,
amongst
whom
Caleb
was
,
and
therefore
he
was
excepted
:
but
there
was
no
need
to
except
Joshua
,
because
he
was
not
amongst
the
people
▪
but
attended
on
Moses
.
Ve●s
.
25.
Now
the
Amalekites
and
the
Canaanites
dwelt
in
the
valley
.
]
That
is
added
,
both
to
shew
the
mischief
their
sin●e
had
done
them
,
for
which
they
must
now
return
when
they
were
come
to
the
very
borders
of
the
land
,
ready
to
enter
into
it
;
as
also
to
shew
how
necessary
it
was
that
they
should
presently
be
gone
,
now
God
had
resolved
not
to
carry
them
in
,
because
they
lay
so
near
to
the
enemy
:
for
the
Amalekites
and
Can●anites
dwelt
,
or
,
sat
,
i●
the
valley
,
that
is
,
the
valley
beyond
the
mountain
,
at
the
foot
whereof
the
Israelites
now
lay
,
see
vers.
40
,
&c.
where
by
this
word
dwelt
may
be
meant
▪
either
that
they
had
their
continuall
abode
there
,
or
rather
that
there
they
had
gathered
forces
,
and
lay
in
wait
for
them
:
for
so
sometimes
this
word
is
used
,
for
lying
in
wait
,
Josh.
8.
9.
To
morrow
turn
you
,
and
get
you
into
the
wildernesse
by
the
way
of
the
red
sea
.
]
In
this
they
obeyed
not
neither
,
and
being
thereupon
discomfited
,
stayed
after
this
at
Kadesh
many
dayes
,
Deut.
1.
46.
and
that
as
it
is
likely
for
the
gathering
up
of
their
broken
troups
.
Vers.
18.
As
ye
have
spoken
in
mine
ears
so
will
I
do
to
you
.
]
That
is
,
that
which
you
wished
to
your selves
shall
now
betide
you
:
wherein
he
alludes
to
that
which
they
had
spoken
,
vers.
3.
Would
God
we
had
dyed
in
this
wildernesse
.
Vers.
33.
And
your
children
shall
wander
in
the
wildernesse
fourty
years
,
and
bear
your
whoredomes
,
&c.
]
That
is
,
till
they
have
made
up
the
years
of
their
wandring
in
the
wildernesse
from
their
coming
out
of
Egypt
full
fourty
years
,
so
that
in
these
fourty
years
the
time
past
already
since
they
came
out
of
Egypt
is
included
;
for
one
whole
year
and
part
of
the
second
were
past
already
,
Deut.
2.
14.
And
the
space
in
which
we
came
from
Kadesh-Barnea
,
untill
we
were
come
over
the
brook
Sered
,
was
thirty
and
eight
years
.
Now
in
this
the
Lord
saith
their
children
should
bear
their
whoredomes
,
because
it
was
their
fathers
whoredomes
,
that
is
,
their
forsaking
of
God
,
that
did
bring
this
punishment
upon
their
children
.
Vers.
34.
And
ye
shall
know
my
breach
of
promise
.
]
That
is
,
you
shall
know
to
your
cost
what
it
is
to
charge
me
with
breach
of
promise
,
as
you
have
done
by
suspecting
that
I
would
not
give
you
the
land
whither
I
had
brought
you
,
but
meant
to
give
you
as
a
prey
into
the
hand
of
your
enemies
;
you
shall
find
to
your
cost
that
it
was
your
infidelity
,
your
not
keeping
covenant
with
me
,
and
no●
my
breach
of
promise
with
you
,
that
hath
hindered
you
from
the
present
enjoying
of
this
land
whither
I
had
brought
you
.
Vers.
37.
Even
those
men
,
that
did
bring
up
an
evil
report
upon
the
land
,
dyed
by
the
plague
before
the
Lord.
]
That
is
,
dyed
by
an
extraordinary
plague
from
the
hand
of
God
,
either
the
pestilence
threatned
,
vers.
12.
or
some
other
judgement
,
and
that
immediately
,
the
cloud
,
the
testimony
of
Gods
presence
,
still
remaining
upon
the
tabernacle
.
And
thus
by
the
present
judgement
inflicted
on
them
the
people
must
needs
be
stricken
with
the
more
fearfull
apprehension
of
the
judgement
that
did
abide
them
also
,
and
therefore
it
is
said
,
vers.
39.
the
people
mourned
greatly
,
having
now
indeed
just
cause
to
weep
,
whereas
before
,
vers.
1.
they
wept
causelessely
.
Vers.
41.
And
Moses
said
,
Wherefore
now
do
yo●
transgresse
the
commandment
of
the
Lord
,
&c.
]
To
wit
,
being
first
commanded
of
the
Lord
so
to
say
.
See
Deut.
1.
42.
And
the
Lord
said
unto
me
,
Say
unto
them
,
Go
not
up
,
ne●ther
fight
,
for
I
am
not
among
you
,
lest
ye
be
smitten
b●fore
your
enemies
.
Vers.
43.
For
the
Amalekites
and
the
Canaanites
are
there
before
you
.
]
That
is
,
on
the
top
of
the
hill
lying
in
readinesse
to
set
upon
you
,
and
therefore
are
said
to
come
down
,
vers.
45.
Vers.
44.
Neverthelesse
the
ark
of
the
covenant
of
the
Lord
,
and
Moses
depart●d
not
out
of
the
camp
.
]
The
ark
removed
not
but
at
the
removall
of
the
cloud
,
Numb
.
9.
15.
which
God
not
taking
up
now
he
shewed
thereby
his
dislike
of
their
enterprise
.
Moses
therefore
obeying
the
Lord
would
notgo
with
them
;
so
they
went
without
the
Lord
,
without
the
signes
ofhis
grace
,
and
company
of
his
ministers
.
Vers.
45.
Th●n
the
Amalekites
came
down
,
and
the
Canaanites
which
dwelt
in
that
hill
,
and
smote
them
,
and
discomfited
them
even
unto
Hormah
.
]
That
is
,
the
Amorites
,
the
posterity
of
Canaan
,
Deut.
1.
44.
And
the
Amorites
which
dwelt
in
that
mountain
came
out
against
you
,
and
chased
you
as
bees
do
.
After
this
discomfiture
the
Israelites
returned
and
wept
before
the
Lord
,
but
he
would
not
hear
their
voice
,
nor
give
ear
unto
them
.
So
they
abode
in
Kadesh
many
dayes
,
Deut
1.
45.
Now
for
Hormah
,
whither
the
Israelites
were
chased
,
it
was
a
place
afterwards
so
called
upon
occasion
of
the
Israelites
destroying
the
Canaanites
there
,
chap.
21.
3.
CHAP.
XV.
Vers.
1.
ANd
the
Lord
spake
unto
Moses
,
saying
,
Speak
unto
the
children
of
Israel
,
&c.
]
In
this
chapter
the
Lord
enlargeth
and
explaineth
some
laws
formerly
delivered
.
And
it
is
most
likely
that
this
was
delivered
in
the
order
as
here
it
is
set
down
,
within
some
short
time
after
their
departure
back
from
Kadesh
toward
the
red
sea
,
and
that
purpo●ely
to
chear
up
the
people
with
hope
of
Gods
reconciliation
,
that
he
had
not
utterly
cast
them
off
,
but
would
again
smell
the
sweet
savour
of
a
sacrifice
from
them
,
and
perform
the
promises
made
to
them
:
to
which
end
also
there
is
a
particul●r
mention
made
that
they
should
observe
these
directions
given
them
when
they
c●me
into
the
land
of
Canaan
.
Vers.
2.
When
ye
be
come
into
the
land
of
your
habitations
,
which
I
give
unto
you
,
&c.
]
This
law
is
to
shew
what
meat-offerings
and
drink-offerings
were
alwayes
to
be
offered
together
with
their
sacrifices
,
whereof
part
was
burnt
upon
the
altar
,
as
accessories
and
appurtenances
thereto
belonging
;
for
the
understanding
whereof
we
must
note
,
that
whereas
there
are
two
sorts
of
these
offerings
by
fire
,
mentioned
vers.
3.
that
were
to
have
these
accessory
meat-offerings
and
drink-offerings
,
to
wit
,
a
burnt-offering
or
a
sacrifice
,
by
sacrifice
there
is
meant
onely
the
sacrifice
of
peace-offerings
,
as
in
many
other
places
besides
.
And
indeed
unlesse
it
be
i●
the
sinn●-offering
that
was
offered
at
the
cleansing
of
the
Leper
,
Levit.
14.
10.
we
do
not
any
where
reade
that
there
was
any
meat-offerings
appointed
for
sinne-offerings
,
b●t
onely
for
burnt-offerings
and
peace-offerings
(
whence
we
see
that
these
two
onely
are
mentioned
i●
this
place
)
the
reason
whereof
,
I
conceive
,
was
this
,
because
the
end
of
the
sinne-offering
▪
which
was
to
make
atonement
for
the
humbled
sinner
,
and
the
end
of
the
meat-offering
,
which
was
to
testifie
the
joy
and
gladnesse
of
their
thankfull
hearts
,
did
not
so
well
agree
;
and
it
would
not
therefore
be
so
proper
to
joyn
them
together
:
and
secondly
,
that
there
are
severall
quantities
of
meat
and
drink-offerings
here
appointed
:
as
first
,
for
a
lamb
or
kid
,
vers.
4
,
5.
or
secondly
,
for
a
ramme
,
ver.
6
,
7.
or
for
a
bullock
,
ver.
8
,
9
,
10.
for
according
as
the
sacrifice
was
greater
o●
lesse
so
must
also
the
meat
and
drink-offering
be
more
or
lesse
,
so
there
might
be
a
proportion
betwixt
them
.
Now
concerning
the
measure
of
an
hin
,
and
other
things
observable
concerning
these
meat-offerings
,
see
what
is
noted
before
upon
Exod.
●9
.
41
,
&c.
Vers.
15.
As
ye
are
so
shall
the
stranger
be
before
the
Lord.
]
That
is
,
God
will
make
no
difference
betwixt
you
and
the
strangers
that
have
embraced
the
same
religion
with
you
:
his
sacrifices
and
yours
shall
be
alike
acceptable
to
God
;
and
therefore
as
there
is
no
difference
in
the
Lords
acceptation
,
so
neither
in
the
manner
of
their
offering
them
.
In
civil
things
there
was
not
one
Law
both
for
Israelite
and
stranger
,
but
before
the
Lord
▪
that
is
,
when
they
came
into
Gods
presence
to
perform
the
duties
of
Gods
worship
,
as
the
Israelites
were
,
so
were
the
strangers
,
that
is
,
there
was
one
Law
for
them
both
.
Vers.
20.
As
ye
do
the
heave-offering
of
the
threshing-floore
,
so
shall
ye
heave
it
.
]
That
is
,
about
the
same
quantity
that
ye
offer
of
your
first
corn
,
shall
ye
offer
of
you●
dough
,
and
both
shall
be
offered
with
the
same
ceremonies
.
Vers.
21.
Of
the
first
of
your
dough
ye
shall
give
unto
the
Lord
an
heave-offering
in
your
generations
.
]
That
is
,
to
the
priests
,
as
the
Lords
receivers
:
for
the
first-fruits
were
their
portion
,
Ezek.
44.
30.
And
the
first
of
all
the
fruits
of
all
things
,
and
ev●ry
oblation
of
all
of
every
sort
of
your
oblations
,
shall
be
the
priests
,
&c.
Vers.
22.
And
if
ye
have
erred
,
and
not
observed
all
th●se
commandments
,
&c.
]
There
is
a
Law
given
concerning
the
expiation
of
a
sinne
ignorantly
committed
by
the
whole
congregation
,
Levit.
4.
13.
But
there
is
a
manifest
difference
betwixt
this
and
that
:
There
the
Law
speaks
of
doing
that
which
should
not
be
done
,
here
,
of
not
doing
all
which
should
be
done
;
there
the
sacrifice
which
the
congregation
should
bring
is
onely
a
bullock
for
a
sinne-offering
,
here
they
are
willed
to
bring
a
bullock
for
a
burnt-offering
,
and
a
kid
of
the
goats
for
a
sinne-offering
▪
And
the
ground
of
this
difference
I
conceive
is
this
,
because
that
Law
concerned
sinnes
of
doing
evil
forbidden
,
this
onely
concerns
the
sinne
of
neglecting
those
ceremoniall
duties
commanded
by
the
Law
,
which
may
be
the
more
readily
yielded
if
we
consider
the
occasion
of
inserting
this
Law
in
this
place
.
Having
spoken
of
the
first-fruits
,
of
the
first
of
their
dough
,
he
immediately
added
this
Law
,
to
shew
what
should
be
done
in
case
any
of
those
things
concerning
the
externall
worship
of
God
,
either
first-fruits
or
any
other
thing
that
ought
to
be
brought
to
the
priests
and
to
the
tabernacle
,
were
om●tted
either
by
the
congregation
or
particular
persons
.
Vers.
25.
And
the
priests
shall
make
an
atonement
for
all
the
congregation
of
the
children
of
Israel
,
&c.
]
Or
,
for
every
congregation
;
whereby
may
be
implyed
the
severall
tribes
,
cities
,
towns
and
synagogues
.
Vers.
30.
But
the
soul
that
doth
ought
presumptuously
,
&c.
]
This
Law
for
the
cutting
off
,
that
is
,
the
putting
to
death
,
of
those
that
do
ought
presumptuously
,
must
be
understood
onely
of
the
same
offences
for
which
the
foregoing
sacrifi●cs
were
appointed
when
they
were
ignorantly
committed
,
to
wit
,
of
offences
committed
against
the
worship
enjoyned
by
the
ceremoniall
Law
,
as
it
is
noted
before
upon
vers.
22.
In
these
things
the
soul
,
that
is
,
the
man
,
that
did
ought
presumptuously
,
that
is
,
not
of
ignorance
,
inadvertencie
or
infirmity
,
but
willfully
and
boldly
,
purposely
and
openly
,
as
in
an
advised
contempt
of
Gods
Law
,
and
of
those
duties
of
his
publick
worship
in
the
Law
of
God
enjoyned
,
he
was
to
be
cut
off
,
and
that
because
he
did
thereby
reproch
the
Lord
,
this
being
all
one
as
if
he
should
fay
that
God
was
not
to
be
regarded
,
or
that
his
judgements
were
not
worthy
his
fear
.
Vers.
32.
And
while
the
children
of
Israel
were
in
the
wildernesse
,
they
found
a
man
that
gathered
sticks
upon
the
Sabbath
day
,
&c.
]
At
what
time
in
their
wandring
through
the
wildernesse
this
happened
,
which
is
here
related
,
it
is
not
expressed
.
But
I
conceive
it
is
inserted
as
an
instance
or
example
how
the
foregoing
Law
was
put
in
execution
,
concerning
those
that
did
presumptuously
transgresse
and
refuse
to
conform
themselves
to
the
Law
in
the
outward
duties
of
Gods
worship
and
service
,
so
that
his
punishment
was
for
the
willfull
contempt
of
that
Law
.
Vers.
34.
And
they
put
him
in
ward
,
because
it
was
not
declared
what
should
be
done
to
him
.
]
That
the
Sabbath-breaker
was
to
die
,
they
knew
,
see
Exod.
31.
14.
and
35.
2.
but
by
what
death
he
should
die
,
or
whether
this
gathering
of
sticks
made
him
obnoxious
to
that
sentence
,
that
they
were
not
fully
resolved
in
:
Evident
it
seems
it
was
that
he
had
done
it
presumptuously
,
yet
it
was
doubtfull
whether
this
fact
were
within
the
compasse
of
that
Law
or
no.
And
therefore
Moses
inquires
,
not
willing
to
take
away
his
life
without
certain
direction
from
the
mouth
of
God
.
Vers.
38.
Speak
unto
the
children
of
Israel
,
and
bid
them
that
they
make
them
fringes
,
&c.
]
The
main
end
of
these
fringes
was
to
put
them
in
mind
of
the
commandments
of
God
,
as
it
is
afterwards
expressed
,
ver.
29.
that
every
time
they
looked
upon
their
garments
,
and
saw
those
fringes
,
they
might
by
the
help
of
this
memoriall
remember
that
they
were
Gods
peculiar
people
,
consecrated
to
his
service
,
and
bound
to
his
Laws
,
and
therefore
might
not
walk
,
as
others
,
after
their
own
wayes
:
and
therefore
it
was
that
the
Pharisees
,
to
the
end
they
might
seem
religious
above
others
,
did
make
the
fringes
on
their
garments
so
very
broad
,
Mat.
23.
5.
They
enlarge
,
saith
our
Saviour
,
the
border
of
their
garments
,
or
,
the
fringes
of
their
garments
,
for
so
the
originall
word
may
well
be
translated
.
Yea
,
and
our
Saviour
himself
did
conform
himself
to
this
Law
,
as
appears
,
Luke
8.
44.
where
it
is
said
,
that
the
woman
that
had
the
issue
of
bloud
touched
the
border
,
or
,
the
fringe
,
of
his
garment
.
And
that
they
put
upon
the
fringe
of
the
borders
a
ribband
of
blue
.
]
This
heaven-coloured
ribband
taught
them
the
heavenly
affection
they
should
have
to
all
the
Law
,
and
how
holy
their
conversation
should
be
.
Vers.
39.
And
it
shall
be
unto
you
for
a
fringe
,
that
ye
may
look
upon
it
,
&c.
]
That
is
,
this
is
the
end
of
making
these
fringes
,
that
ye
may
look
upon
them
and
remember
all
the
commandments
of
the
Lord
,
and
do
them
,
that
is
,
that
the
sight
of
this
fringe
may
put
you
in
mind
to
keep
them
,
and
that
ye
seek
not
after
your
own
heart
,
and
your
own
eyes
,
after
which
you
use
to
go
a
whoring
,
that
is
,
that
ye
may
not
find
out
any
superstitious
in
ventions
of
your
own
devising
in
my
worship
(
which
who
so
doth
goes
a
whoring
from
God
)
but
may
content
your selves
with
that
which
is
prescribed
by
the
Law
.
So
that
this
was
more
particularly
the
end
of
these
fringes
,
that
they
might
be
restrained
from
their
own
devices
in
the
worship
of
God
,
and
kept
to
the
direction
of
his
Law
.
CHAP.
XVI
.
Vers.
1.
NOw
Korah
the
sonne
of
Izhar
,
the
sonne
of
Kohath
,
the
sonne
of
Levi
,
&c.
]
Moses
here
names
the
ring-leaders
in
a
dangerous
insurrection
that
was
made
against
him
and
Aaron
his
brother
.
Korah
is
set
in
the
first
place
,
as
the
first
mover
of
this
sedition
,
which
is
therefore
called
the
gainsaying
of
Core
,
Jude
11.
and
ver.
23.
because
it
was
all
occasioned
by
him
▪
shall
one
man
sinne
,
said
Moses
to
the
Lord
,
and
wilt
thou
be
wroth
with
all
the
congregation
?
A
Levite
he
was
,
and
cosen-german
to
Moses
and
Aaron
:
for
Amram
the
father
of
Moses
and
Aaron
,
and
Izhar
the
father
of
this
Korah
,
were
brothers
,
the
sonnes
of
Kohath
,
as
it
is
evident
Exod.
6.
18.
And
probable
enough
it
may
seem
to
be
which
the
Hebrews
say
,
that
this
Korah
had
long
since
taken
offence
that
Elizaphan
was
by
Moses
preferred
to
be
Prince
of
the
families
of
the
Kohathites
chap.
3.
30.
whereas
he
was
of
the
youngest
brother
Uzziel
,
and
Korah
was
of
Izhar
●lder
then
he
;
which
grudge
,
however
it
lay
buried
for
a
time
,
yet
now
it
brake
forth
,
and
nothing
lesse
then
priesthood
will
content
him
and
his
abetters
.
With
Korah
are
joyned
here
Dathan
and
Abiram
,
the
sonnes
of
Eliab
,
and
On
the
sonne
of
Peleth
,
all
sonnes
of
Reuben
,
who
were
ring-leaders
of
this
rebellion
amongst
the
people
,
as
Korah
was
amongst
the
Levites
:
and
indeed
because
the
Reubenites
encamped
next
to
the
Kohathites
,
both
on
the
South-side
of
the
tabernacl●
,
hereby
Korah
had
the
better
opportunity
to
perswade
the
Reubenites
to
joyn
with
them
;
and
besides
under
a
pretence
of
Reubens
birthright
they
were
happe'y
the
more
easily
drawn
to
oppose
Moses
,
as
intending
to
challenge
that
the
government
belonged
to
them
also
.
Vers.
2.
Two
hundred
and
fifty
princes
of
the
assembly
,
famous
in
the
congregation
,
men
of
renown
.
]
That
is
,
they
were
magistrates
,
statesmen
,
famous
and
renowned
,
whereby
the
conspiracy
was
the
more
dangerous
.
Vers.
3.
Ye
take
too
much
upon
you
seeing
all
the
congregation
are
holy
,
&c.
]
And
therefore
may
approch
to
God
,
and
offer
their
sacrifices
themselves
.
Hereby
therefore
they
challenge
Moses
of
partiality
,
in
tying
the
priesthood
to
his
brother
Aarons
posterity
.
It
is
most
probable
,
which
is
generally
held
by
Interpreters
,
that
the
Reubenites
did
intend
under
the
pretence
of
Reubens
birthright
to
wrest
the
supreme
magistracy
from
Moses
to
themselves
,
and
therefore
might
here
charge
not
Aaron
onely
but
Moses
also
with
taking
too
much
upon
them
.
But
doubtlesse
for
the
present
they
made
the
quarrel
onely
about
the
priesthood
:
nor
was
it
so
much
to
make
all
the
Levites
equall
with
Aaron
and
his
sonnes
(
though
that
happely
the
Levites
did
hope
would
prove
the
issue
of
it
,
seek
ye
the
priesthood
also
?
said
Moses
,
ver.
10.
)
as
that
all
the
people
might
as
priests
offer
their
own
sacrifices
;
and
therefore
all
the
two
hundred
and
fifty
conspiratours
,
who
were
of
severall
tribes
,
were
appointed
to
come
with
their
censers
to
burn
incense
before
the
Lord
;
and
concerning
Dathan
and
Abiram
,
who
were
Reubenites
,
it
is
said
ver.
15.
when
Moses
sent
for
them
,
and
they
refused
to
come
to
him
,
that
Moses
was
very
wroth
with
them
,
and
said
unto
the
Lord
,
Respect
not
thou
their
offerings
,
which
must
needs
be
meant
of
the
incense
they
were
to
offer
;
yea
and
in
the
following
chapter
,
the
laying
up
of
the
rods
of
all
the
tribes
before
the
Lord
,
that
the
Lord
might
shew
that
none
but
Aaron
and
his
family
might
meddle
with
the
work
of
the
priesthood
,
makes
it
most
evident
that
the
plea
of
these
men
was
,
that
all
the
tribes
might
offer
their
sacrifices
unto
the
Lord
.
Wherefore
then
lift
you
up
your selves
above
the
congregation
of
the
Lord
?
]
Though
at
first
they
pretend
nothing
but
an
equall
right
to
the
priesthood
,
yet
these
generall
words
of
expostulation
do
in
a
manner
intimate
that
they
meant
to
wrest
the
government
from
Moses
also
.
Vers.
4.
And
when
Moses
heard
it
,
he
fell
upon
his
face
.
]
See
chap.
14.
5.
Vers.
5.
Even
to
morrow
the
Lord
will
shew
who
are
his
,
&c.
]
All
this
that
here
follows
,
which
is
appointed
for
deciding
of
the
controversie
who
might
meddle
with
the
work
of
the
priesthood
,
and
who
might
not
,
Moses
no
doubt
spake
by
speciall
instinct
of
the
spirit
of
God
,
who
upon
Moses
prayer
when
he
fell
upon
his
face
,
ver.
4.
had
now
revealed
to
him
what
he
should
do
.
Neither
yet
doth
he
presently
call
them
to
the
triall
,
but
appoints
the
next
day
for
it
,
both
that
they
might
have
time
to
bethink
themselves
,
and
repent
of
what
they
had
done
;
and
also
that
the
people
might
●e
the
better
prepared
to
observe
and
note
the
judgement
of
God
.
Vers.
8.
And
Moses
said
unto
Korah
,
He●re
I
pray
you
ye
sonnes
of
Levi
,
&c.
]
B●cause
Korah
Dathan
and
Abiram
,
with
the
rest
of
the
conspiratours
,
were
all
together
when
they
first
began
to
quarrel
with
Moses
and
Aaron
,
as
it
is
evident
,
ver.
1.
2.
and
yet
the
same
day
Dathan
and
Abiram
were
gone
,
and
Moses
therefore
sent
for
them
,
ver.
12.
therefore
it
may
be
probably
thought
that
after
the
first
assembly
was
broken
up
,
Moses
did
again
send
for
Korah
and
the
Levites
,
that
he
might
talk
with
them
by
themselves
,
and
that
then
he
spake
that
which
is
here
set
down
;
and
so
afterwards
for
Dathan
and
Abiram
by
themselves
,
as
is
expressed
ver.
12.
Vers.
11.
And
what
is
Aaron
,
that
ye
murmur
against
him
?
]
That
is
,
he
is
but
Gods
minister
,
he
did
not
thrust
in
himself
,
but
was
called
of
God
.
So
Moses
had
spoken
formerly
,
Exod.
16.
7
,
8.
And
what
are
we
that
ye
murmur
against
us
?
—
your
murmurings
are
not
against
us
,
but
against
the
Lord
;
and
so
the
Apostle
speaks
,
1.
Cor.
●
.
5.
Who
then
is
Paul
?
and
who
is
Apollo
?
but
ministers
by
whom
ye
believe
,
even
as
the
Lord
gave
to
every
man
.
Vers.
12.
And
Moses
sent
to
call
Dathan
and
Abiram
,
&c.
]
Dathan
and
Abiram
were
with
Korah
when
they
were
first
gathered
together
against
Moses
and
Aaron
,
ver.
1
,
2.
Either
therefore
after
that
assembly
was
broken
up
Moses
did
the
same
day
send
first
for
Korah
and
the
Levites
,
and
expostulate
the
matter
with
them
,
as
is
before
noted
upon
ver.
8.
and
afterwards
fo●
Dathan
and
Abiram
(
as
here
is
said
)
that
he
might
also
advise
them
better
;
or
else
,
if
all
hitherto
related
were
done
at
the
first
assembly
,
then
had
Dathan
and
Abiram
withdrawn
themselves
when
Moses
began
to
speak
,
as
disdaining
to
hear
any
thing
he
should
say
.
In
the
beginning
of
this
chapter
there
is
mention
made
of
On
the
sonne
of
Peleth
,
who
was
also
one
of
the
tribe
of
Reuben
,
and
a
ring-leader
in
this
rebellion
.
But
because
he
is
not
here
named
,
nor
any
where
else
in
the
sequele
of
the
story
,
therefore
it
may
be
thought
that
he
gave
over
upon
the
reproof
of
Moses
;
or
else
it
must
be
held
,
that
he
also
is
implyed
amongst
the
rest
,
though
not
particularly
named
.
Vers.
13
Is
it
a
small
thing
that
thou
hast
brought
us
up
out
of
a
land
that
floweth
with
milk
and
hony
,
&c.
]
These
men
having
as
it
seems
heard
what
had
passed
betwixt
Moses
and
the
Levites
,
when
he
counselled
them
to
desist
from
this
wicked
attempt
(
of
which
we
heard
before
,
vers.
8.
)
do
not
onely
refuse
to
come
to
him
,
but
return
him
a
bitter
and
scornfull
scoffing
answer
:
for
first
,
as
by
way
of
deriding
those
words
of
Moses
,
vers.
9.
Seemeth
it
but
a
small
thing
unto
you
,
that
the
God
of
Israel
hath
separated
you
from
the
congregation
of
Israel
to
bring
you
near
to
himself
,
&c.
they
retort
the
same
words
upon
him
,
Is
it
a
small
thing
that
thou
hast
brought
us
up
out
of
a
land
that
floweth
with
milk
and
hony
,
&c.
and
secondly
,
they
scoff
at
his
promise
of
bringing
them
into
a
land
flowing
with
milk
and
hony
;
in
stead
thereof
,
they
say
,
he
had
brought
them
from
a
land
that
was
such
indeed
,
into
a
drie
wildernesse
.
Vers.
14.
Wilt
thou
put
out
the
eyes
of
these
men
?
]
That
is
,
canst
thou
hope
to
gull
and
deceive
this
people
so
,
that
they
should
not
perceive
the
wrongs
and
injurie
thou
hast
done
them
,
which
is
so
clear
and
evident
that
unlesse
thou
canst
put
out
their
eyes
they
cannot
but
see
it
?
Vers.
18.
And
they
took
every
man
his
censer
,
and
put
fire
in
them
,
and
laid
incense
thereon
,
&c.
]
The
censers
here
spoken
of
they
had
either
provided
before
,
when
they
first
combined
together
to
thrust
themselves
upon
the
priestly
office
;
or
else
they
were
some
slight
things
made
suddenly
since
.
Moses
the
day
before
had
appointed
this
for
the
deciding
of
the
controversie
betwixt
them
:
The
place
where
they
burnt
their
incense
was
in
the
doore
of
the
tabernacle
of
the
congreation
,
as
is
here
expressed
,
that
is
,
in
the
doore
of
the
priests
court
,
whither
the
people
used
to
bring
their
sacrifices
.
Indeed
the
place
for
the
priests
burning
of
incense
was
within
the
tabernacle
,
at
the
altar
of
incense
:
but
this
was
an
extraordinary
thing
,
enjoyned
for
the
discovery
of
the
Lords
will
,
whether
these
men
or
onely
Aaron
and
his
sonnes
(
as
formerly
)
should
enter
into
the
tabernacle
to
execute
the
priests
office
,
and
therefore
this
was
done
at
the
doore
of
the
tabernacle
of
the
congregation
.
That
Korah
was
amongst
the
rest
with
his
censer
,
seems
evident
by
the
foregoing
verse
,
where
he
is
particularly
appointed
to
be
one
amongst
the
rest
,
thou
also
and
Aaron
each
of
you
his
censer
,
&c.
how
therefore
he
came
to
be
swallowed
up
afterward
with
Dathan
,
see
in
the
note
upon
vers.
32.
Vers.
19.
And
Korah
gathered
all
the
congregation
against
them
unto
the
doore
of
the
tabernacle
of
the
congregation
.
]
Not
onely
the
two
hundred
and
fifty
forementioned
,
but
the
people
in
generall
;
not
as
professed
abetters
of
their
attempt
,
but
as
spectatours
of
the
businesse
in
hand
,
Korah
no
doubt
having
perswaded
them
that
they
should
see
that
God
would
favour
their
attempt
,
and
give
judgement
on
their
side
.
And
the
glory
of
the
Lord
appeared
unto
all
the
congregation
.
]
To
wit
,
in
the
cloud
,
which
usually
hovered
over
the
tabernacle
,
but
now
came
down
lower
to
the
doore
of
the
tabernacle
as
at
other
times
.
See
chap.
14.
10.
Vers.
22.
O
God
,
the
God
of
the
spirits
of
all
flesh
,
&c.
]
By
all
flesh
is
meant
all
mankind
,
as
Gen.
6.
12.
All
flesh
had
corrupted
his
way
upon
the
earth
;
and
God
is
called
the
God
of
the
spirits
of
all
men
,
both
because
the
souls
of
all
men
are
immediately
in
their
first
conception
created
by
God
,
whence
he
is
also
called
the
father
of
spirits
,
Hebr
▪
12.
9.
The
Lord
formeth
the
spirit
of
man
within
him
,
Zach.
12.
1.
and
also
because
he
seeth
and
knoweth
the
spirits
and
souls
of
men
,
and
hath
the
power
of
ordering
and
governing
the●
(
which
men
can
never
have
)
In
whose
hand
is
the
soul
of
every
living
thing
,
and
the
breath
of
all
mankind
,
Job
12.
10.
Now
this
title
here
Moses
gives
the
Lord
,
either
first
by
way
of
acknowledgement
that
it
was
in
his
power
to
save
or
to
destroy
this
people
;
or
secondly
,
as
a
forcible
argument
to
move
the
Lord
to
have
mercy
on
them
,
because
they
were
the
work
of
his
hand
,
and
he
gave
them
at
first
their
life
and
being
,
as
the
prophet
pleads
for
mercy
upon
the
same
ground
,
Esa.
64.
8.
O
Lord
,
thou
art
our
father
,
we
are
the
clay
and
thou
our
potter
,
and
we
all
are
the
work
of
thine
hand
;
or
thirdly
,
to
intimate
why
the
Lord
should
not
destroy
all
the
co●gregation
,
namely
,
because
he
knew
the
hearts
and
spirits
of
them
,
and
was
able
therefore
to
distinguish
betwixt
those
that
were
obstinately
rebellious
against
the
●o●d
,
an●
those
that
we●e
onely
seduced
by
the
rebels
,
and
drawn
together
onely
to
see
wha●
would
be
done
.
Vers.
25.
And
Moses
rose
up
▪
and
went
unto
Dath●n
and
Abiram
,
&c.
▪
Here
is
no
mention
of
Korah
,
because
he
was
appointed
vers.
16.
to
be
with
his
censer
amongst
the
other
two
hundred
and
fiftie
of
his
con●piracy
before
the
tabernacle
of
the
Lord
.
But
Dathan
and
Abiram
(
when
Moses
sent
to
call
them
unto
him
vers.
12
)
refused
to
come
,
and
therefore
now
Moses
,
accompanied
with
the
elders
of
Israel
who
were
not
of
the
conspiracy
,
goes
to
them
,
both
to
expostulate
with
them
for
this
their
rebellion
,
and
to
denounce
the
judgement
threa●ned
.
Vers.
26.
Depart
,
I
pray
you
,
from
the
tents
of
these
wicked
men
,
and
touch
nothing
of
theirs
,
lest
ye
be
consumed
in
all
their
sinnes
.
]
That
is
,
remove
your
tents
,
and
get
farre
away
from
them
,
and
touch
nothing
of
theirs
,
and
so
shew
your
faith
and
repentance
,
how
certainly
you
believe
that
the●
lie
under
the
wrath
of
God
,
how
throughly
you
desire
to
clear
your selves
from
having
any
hand
in
their
wickednesse
,
by
refusing
to
touch
any
thing
of
theirs
,
as
judging
all
they
have
unclean
,
execrable
,
and
therefore
to
perish
with
them
.
Vers.
27.
So
they
gat
up
from
the
tabernacle
of
Korah
,
Dathan
,
&
Abiram
,
on
every
side
.
]
The
tabernacle
of
Korah
,
who
was
of
the
Levites
,
was
not
in
the
same
place
with
Dathan
and
Abirams
:
whereby
it
seems
probable
that
the
earth
opened
in
severall
places
,
which
indeed
must
needs
make
the
judgement
of
God
the
more
evident
▪
And
Dathan
and
Abiram
came
out
,
&c.
]
This
is
added
as
an
expression
of
their
impudent
madnesse
,
when
they
saw
the
people
●lie
from
their
tabernacles
,
they
come
forth
boldly
,
and
stand
in
the
doores
of
their
tabernacles
,
as
out-facing
Moses
,
and
scorning
the
judgement
which
he
had
seemed
to
threaten
.
Vers.
28.
And
Moses
said
,
Hereby
ye
shall
know
that
the
Lord
hath
sent
me
to
do
all
these
works
.
]
That
is
,
both
the
former
,
in
undertaking
the
government
of
the
people
,
in
conferring
the
priesthood
upon
Aaron
and
his
sonnes
,
&c.
and
the
latter
,
appointing
Korah
and
his
company
to
bring
censers
with
incense
,
&c.
Vers.
3●
.
And
the
earth
opened
her
mouth
,
and
swallowed
them
up
.
]
That
is
▪
Korah
,
Dathan
,
and
Abiram
,
the
ring-leaders
of
the
rebellion
.
Many
Expositours
do
rather
think
that
Korah
was
consumed
with
those
two
hundred
and
fiftie
men
by
fire
that
came
out
from
the
Lord
.
vers.
35.
But
because
the
people
fled
from
Korahs
tabernacle
▪
vers.
●7
.
and
because
it
is
here
evident
that
Korahs
tabernacle
with
all
that
appertai●●d
●o
him
was
swallowed
up
in
the
earth
,
but
especially
because
chap.
26.
10.
it
i●
s●id
expressely
that
the
earth
swallowed
up
Dathan
&
Abiram
together
with
Korah
▪
I
make
no
question
but
he
was
swallowed
up
in
the
earth
.
It
is
true
that
Mo●es
had
●●●●inted
him
,
vers.
26.
to
be
with
his
censer
amongst
the
two
hundred
and
fifty
.
But
having
assembled
them
before
the
tabernacle
,
and
perceiving
Moses
and
the
Elders
to
go
to
Dathan
and
Abiram
,
it
seems
he
left
the
two
hundred
and
fifty
before
the
tabernacle
,
and
went
also
to
his
consederates
to
encourage
and
assist
them
in
their
confronting
of
Moses
,
and
so
either
with
them
,
or
in
his
own
tent
,
was
swallowed
up
.
And
all
the
men
that
appertained
unto
Korah
▪
and
their
goods
.
]
That
is
,
all
that
were
of
his
family
who
were
at
that
ti●e
in
his
ta●e
nacle
;
for
some
of
his
sonnes
died
not
in
this
destruction
,
chap.
26.
11.
Notwithstanding
the
children
of
Korah
died
not
,
either
because
they
joyned
not
i●
their
fathers
sinne
,
or
because
they
repented
and
gave
over
,
or
because
they
were
not
present
in
Korahs
tabernacle
.
Vers.
37.
Speak
unto
Eleazar
the
sonne
of
Aaron
the
priest
,
that
he
take
up
the
censers
out
of
the
burning
,
&c.
]
These
mutiners
had
sought
to
wrest
the
priesthood
from
the
posterity
of
Aaron
:
Eleazar
therefore
,
whose
cause
God
had
pleaded
,
is
imployed
in
making
the
censers
a
memoriall
of
Gods
judgement
on
them
.
And
scatter
thou
the
fire
yonder
.
]
That
is
,
without
the
court
of
the
tabernacle
,
both
because
happely
it
was
strange
fire
,
and
that
this
casting
away
of
the
fire
might
be
an
expression
of
Gods
rejecting
their
service
,
and
abhorring
their
sacrifice
.
For
they
are
hallowed
.
]
To
wit
,
because
they
had
been
offered
before
the
Lord
,
as
is
expressed
in
the
following
verse
.
Things
consecrated
to
God
might
not
be
turned
to
any
other
use
in
the
time
of
the
law
,
God
therein
magnifying
the
holinesse
of
that
place
wherein
were
the
visible
signes
of
his
presence
;
yet
it
follows
not
hence
,
that
where
things
are
given
to
superstitious
use●
,
but
intentionally
to
God
,
it
shall
be
unlawfull
for
any
authority
to
divert
th●se
things
to
civil
uses
,
no
more
then
it
follows
that
because
under
the
law
if
any
man
did
change
the
tithe
of
the
heard
or
of
the
flock
,
both
it
and
the
change
thereof
were
holy
to
the
Lord
,
Levit.
27.
32.
therefore
now
where
tithes
,
either
by
custome
or
law
are
made
due
to
the
minister
,
if
any
man
should
fraudulently
change
the
true
tenth
,
therefore
both
it
and
the
change
should
be
the
ministers
.
Vers.
38.
The
censers
of
these
sinners
against
their
own
s●uls
,
let
them
make
them
broad
plates
for
a
covering
of
the
altar
.
]
This
altar
must
needs
be
the
altar
of
burnt-offerings
,
and
yet
this
was
covered
with
plates
of
brasse
before
,
Exod.
27.
2.
so
that
it
is
very
questionable
how
the
censers
beaten
into
broad
plates
were
a
covering
for
this
altar
.
Some
hold
that
it
was
before
made
with
a
frame
like
a
table
,
and
boarded
now
about
like
a
chest
,
which
boards
were
now
covered
with
these
plates
:
others
hold
that
it
was
onely
overlayed
with
brasse
before
half
way
,
down
from
the
top
even
to
the
grate
within
where
the
fire
lay
,
and
now
that
the
other
parts
were
also
plated
with
brasse
:
others
hold
that
these
plates
were
fastened
upon
the
other
,
and
that
the
lesse
necessity
there
was
of
them
,
the
fitter
they
were
to
be
memorials
of
their
sinne
.
But
withall
it
is
like
they
were
so
ordered
,
that
they
were
both
a
further
ornament
and
defence
to
the
wood
against
the
fire
;
yea
why
may
not
this
also
be
meant
of
a
covering
for
the
top
of
the
altar
when
it
was
removed
?
But
the
text
resolves
us
not
.
Vers.
41.
But
on
the
morrow
all
the
congregation
of
the
children
of
Israel
murmured
against
Moses
,
&c.
]
The
very
men
,
whose
lives
Moses
had
saved
the
day
before
by
praying
to
the
Lord
for
them
,
do
now
murmur
against
him
;
and
it
is
expresly
noted
that
this
they
did
on
the
morrow
after
they
had
seen
that
fearfull
judgement
that
fell
upon
Korah
,
Dathan
and
Abiram
,
with
all
the
men
of
their
conspiracy
,
thereby
to
intimate
their
horrible
wickednesse
,
that
after
the
sight
of
so
strange
and
fearfull
a
judgement
they
durst
so
immediately
again
make
an
insurrection
against
Moses
,
charging
him
with
the
death
of
those
rebells
,
and
that
under
the
name
of
the
people
of
the
Lord
(
ye
have
killed
,
say
they
,
the
people
of
the
Lord
)
when
it
was
so
evident
that
they
were
destroyed
by
the
immediate
hand
of
God
,
as
wretches
not
worthy
to
be
numbred
amongst
Gods
people
.
Vers.
42.
And
▪
it
came
to
passe
,
when
the
congregation
was
gathered
against
Moses
and
against
Aaron
,
that
they
looked
toward
the
tabernacle
of
the
congregation
.
]
That
is
,
Moses
and
Aaron
looked
to
God
,
as
having
now
no
other
refuge
or
shelter
to
fly
to
.
And
behold
the
cloud
covered
it
,
and
the
glory
of
the
Lord
appeared
.
]
This
signe
of
Gods
having
somewhat
to
say
to
them
(
for
at
such
times
the
cloud
descended
)
stayed
the
rage
of
the
people
,
and
saved
Moses
and
Aaron
.
Vers.
46.
Take
a
censer
and
put
fire
therein
from
off
the
altar
,
&c.
]
No
doubt
the
same
spirit
of
God
that
informed
him
the
plague
was
begun
,
directed
him
to
this
course
of
offering
incense
,
which
otherwise
might
onely
be
offered
in
the
tabernacle
,
for
the
staying
of
it
;
yea
and
happely
that
Aarons
offering
incense
might
put
the
people
in
mind
to
pray
unto
the
Lord
,
whereof
the
incense
was
a
signe
.
Vers.
48.
And
he
stood
between
the
dead
and
the
living
,
and
the
plague
was
stared
.
]
That
is
,
as
a
mediatour
be
interposed
himself
by
his
intercession
to
stay
the
plague
from
passing
any
further
,
and
to
save
those
from
death
that
were
not
yet
struck
with
this
judgement
of
God
:
yet
it
may
be
probably
thought
,
that
this
plague
did
not
scatter
it self
through
the
whole
congregation
,
but
beginning
in
one
place
did
like
a
fire
runne
along
upon
those
still
that
were
next
adjoyning
;
and
if
it
were
thus
,
even
literally
we
may
understand
this
place
,
that
Aaron
set
himself
in
that
place
,
where
he
was
betwixt
the
dead
and
those
that
were
not
yet
smitten
,
as
it
were
exposing
himself
to
the
wrath
of
God
in
the
peoples
behalf
:
whereby
it
must
needs
be
the
more
evident
,
that
those
who
were
preserved
were
preserved
by
virtue
of
that
atonement
which
he
now
made
for
them
.
And
herein
was
Aaron
a
type
of
Christ
our
Mediatour
,
who
made
intercession
for
transgressours
:
See
Esa.
53.
12.
And
he
bare
the
sinnes
of
many
,
and
made
intercession
for
the
transgressours
.
Luke
23.
34.
Father
forgive
them
,
for
they
know
not
what
they
do
.
Vers.
49.
Now
they
that
dyed
in
the
plague
were
fourteen
thousand
and
seven
hundred
,
&c.
]
What
the
plague
was
is
not
expressed
;
but
to
this
some
apply
that
of
the
Apostle
,
1.
Cor.
10.
10.
Neither
murmur
ye
,
as
some
of
them
also
murmured
,
and
were
destroyed
of
the
destroyer
.
Vers.
50.
And
Aaron
returned
unto
Moses
unto
the
doore
of
the
tabernacle
of
the
congregation
.
]
Both
to
acquaint
Moses
how
he
had
sped
,
and
to
return
thanks
unto
the
Lord
who
had
so
graciously
accepted
the
work
of
his
hands
.
CHAP.
XVII
.
Vers.
2.
Speak
unto
the
children
of
Israel
,
and
take
of
every
one
of
them
a
rod
,
&c.
]
No
doubt
the
Lord
saw
that
notwithstanding
his
severe
proceeding
against
those
that
mutined
against
Aaron
,
yet
the
hearts
of
many
amongst
them
were
not
sufficiently
wrought
upon
,
but
were
still
rising
against
this
dignity
of
Aaron
;
and
therefore
the
Lord
in
wonderfull
mercy
by
this
ensuing
miracle
labours
to
overcome
their
rebellious
hearts
.
Now
to
this
end
he
enjoyns
Moses
to
take
of
each
Prince
of
the
tribes
a
rod
or
staff
,
such
as
men
did
use
ordinarily
to
carry
in
their
hands
(
as
we
reade
of
such
a
rod
that
Moses
used
to
go
with
,
Exod.
4.
2.
And
the
Lord
said
unto
him
,
What
is
that
in
thine
hand
?
And
he
said
,
A
rod
)
or
rather
such
as
the
Princes
did
use
to
carry
in
their
hands
as
the
signe
of
their
dignity
,
Numb
.
21.
18.
The
Princes
digged
the
well
,
the
nobles
of
the
people
digged
●t
,
by
the
direction
of
the
law-giver
,
with
their
staves
;
for
a
rod
or
staff
in
the
hand
of
governours
was
a
signe
of
their
power
and
authority
from
God
.
See
Psal.
110.
2.
The
Lord
shall
send
the
rod
of
thy
strength
out
of
Zion
,
rule
thou
in
the
midst
of
thine
enemies
;
and
Jer.
48.
16
,
17.
The
calamity
of
Moab
is
near
to
come
,
and
his
affliction
hasteth
fast
.
All
ye
that
are
about
him
bemoan
him
,
and
all
ye
that
know
his
name
say
,
How
is
the
strong
staff
broken
and
the
beautifull
rod
?
and
thus
the
very
signe
of
their
authority
becomes
a
signe
and
witnesse
against
them
that
the
priesthood
belo●ged
not
to
them
,
but
to
Aaron
onely
.
Vers.
2.
Of
all
their
Princes
,
according
to
the
house
of
their
fathers
,
twelve
rods
.
]
There
were
twelve
severall
tribes
,
and
twelve
Princes
,
of
each
tribe
a
Prince
,
and
every
Prince
brought
a
rod
with
his
name
upon
it
:
whence
to
me
it
seems
evident
that
there
were
twelve
rods
besides
Aarons
,
as
is
more
fully
expressed
,
vers.
6.
Write
thou
every
mans
name
upon
his
rod.
]
Not
the
name
of
the
Patriar●hs
,
Reuben
,
Simeon
,
&c.
(
for
we
see
that
not
Levies
but
Aarons
name
was
written
on
his
rod
)
but
the
name
of
every
Prince
,
who
was
at
present
head
of
the
tribe
,
upon
his
own
staff
:
whence
also
it
appears
that
there
were
twelve
rods
besides
Aarons
;
else
if
there
were
but
one
rod
for
the
two
tribes
of
Ephraim
and
Manasseh
,
which
of
those
two
Princes
names
were
written
on
their
rod
?
Vers.
3.
For
one
rod
shall
be
for
the
head
of
the
house
of
their
fathers
.
]
That
is
,
though
I
have
distinguisht
the
tribe
of
Levi
into
two
parts
,
that
of
the
priests
,
the
posterity
of
Aaron
,
and
that
of
the
other
Levites
;
yet
as
in
the
other
tribes
there
is
but
one
rod
for
a
tribe
,
so
must
it
be
for
the
tribe
of
Levi
:
and
as
the
head
or
chief
of
every
tribe
hath
his
name
written
upon
the
rod
of
that
tribe
,
so
shall
Aarons
name
be
written
upon
the
rod
of
Levi
,
whom
I
have
set
in
the
chief
place
,
that
hereby
my
choice
of
him
to
serve
in
the
priesthood
may
be
fully
made
known
.
Vers.
4.
And
thou
shalt
lay
them
up
in
the
tabernacle
of
the
congregation
before
the
testimony
,
&c.
]
That
is
,
before
the
ark
,
which
is
called
the
testimony
,
because
therein
were
kept
the
tables
of
the
law
,
called
the
testimony
Exod.
25.
26.
Either
therefore
they
were
to
lay
these
rods
in
the
holy
place
before
the
vail
where
the
ark
stood
within
behind
the
vail
,
or
else
in
the
most
holy
place
before
the
ark
:
for
upon
such
extraordinary
occasions
we
need
not
doubt
but
Moses
used
to
go
into
the
most
holy
place
;
and
evident
it
is
,
that
after
they
were
bro●ght
forth
again
,
and
Aarons
rod
was
found
to
flourish
,
the
rest
continuing
dry
sticks
or
staves
as
they
were
before
,
that
was
carryed
into
the
most
holy
place
(
and
therefore
the
Apostle
Heb.
9.
4.
mentions
Aarons
rod
that
budded
amongst
those
things
that
were
within
the
vail
)
and
yet
it
is
said
to
be
returned
to
the
place
where
they
were
all
laid
before
,
vers.
10.
Bring
Aarons
rod
again
before
the
testimony
.
However
this
laying
of
these
rods
up
before
the
Lord
was
to
signifie
,
that
it
was
referred
to
him
to
determine
this
controversie
concerning
the
priesthood
.
Vers.
5.
And
I
will
make
to
cease
from
me
the
murmuring
of
the
children
of
Israel
.
]
That
is
,
in
this
particular
concerning
Aarons
priesthood
.
Vers.
6.
And
the
rod
of
Aaron
was
among
their
rods
.
]
That
is
▪
there
being
twelve
rods
brought
for
the
twelve
Princes
of
the
twelve
tribes
(
which
were
it
seems
according
to
the
custome
of
those
times
,
made
of
the
almond
tree
,
for
such
Aarons
was
,
vers.
8.
that
bloomed
blossomes
and
yielded
almonds
)
they
were
all
laid
together
,
and
Aarons
was
put
also
amongst
the
other
twelve
.
Vers.
8.
And
behold
the
rod
of
Aaron
for
the
house
of
Levi
budded
&c.
]
Hereby
the
Lord
did
discover
miraculously
that
he
had
chosen
Aarons
and
his
posterity
to
be
the
onely
priests
that
should
serve
at
his
altar
:
and
withall
the
flourishing
of
this
rod
signified
,
first
,
the
budding
of
Aarons
posterity
▪
together
with
the
flourishing
glory
and
fruitfulnesse
of
the
priesthood
which
continued
in
his
posterity
;
secondly
,
the
miraculous
flourishing
glory
of
Christs
priesthood
(
of
which
Aarons
was
a
type
)
to
wit
,
how
he
,
that
rod
out
of
the
stemme
of
Jesse
,
and
branch
that
grew
out
of
his
root
,
Esa.
11.
1.
though
at
first
he
was
as
a
dry
and
withered
s●ick
,
so
that
there
was
no
beauty
nor
comlinesse
in
him
,
Esa.
53.
2.
and
especially
in
his
death
and
bur●all
,
when
he
was
indeed
withered
in
the
eye
of
reason
without
hope
of
recovery
and
dryed
up
like
a
potsheard
,
Psal.
22.
15.
should
yet
suddenly
sprout
forth
again
,
to
wit
,
in
his
resurrection
,
and
so
his
priesthood
should
become
an
eternall
priesthood
,
and
l●●e
Aarons
budding
&
fruitbearing
rod
should
bring
forth
fruit
to
man
believing
on
him
remission
of
sinnes
,
righteousnesse
and
eternall
li●e
,
and
by
the
preaching
of
the
Gospel
,
that
flourishing
rod
or
sceptre
of
righteousnesse
,
should
become
glorious
all
the
world
over
,
to
the
great
joy
of
all
those
that
have
interest
in
him
;
and
thirdly
,
that
all
those
,
that
in
the
dayes
of
the
Gospel
were
truly
set
apart
to
teach
the
people
as
Aaron
was
,
though
in
themselves
but
dry
and
withered
sticks
,
yet
by
the
speciall
grace
of
God
should
bear
and
bring
forth
buds
and
fruit
,
and
that
their
fruit
should
remain
,
John
15.
16.
Vers.
12.
And
the
children
of
Israel
spake
unto
Moses
,
saying
,
Behold
we
die
,
we
perish
,
we
all
perish
.
]
Being
by
this
miracle
fully
convinced
of
their
sinne
,
and
then
calling
to
mind
how
severely
God
had
punished
this
their
murmuring
against
Moses
and
Aaron
,
how
some
had
been
burnt
with
fire
,
some
swallowed
up
into
the
earth
alive
,
some
consumed
with
the
plague
,
they
are
stricken
with
an
apprehension
of
the
like
danger
(
the
first
step
to
repentance
)
and
therefore
cry
out
as
men
that
might
justly
expect
to
be
every
one
of
them
destroyed
,
as
they
were
indeed
in
danger
to
be
presently
taken
away
by
some
judgement
,
had
not
the
Lord
been
the
more
mercifull
to
them
.
Vers.
13.
Whosoever
cometh
any
thing
near
unto
the
tabernacle
of
the
Lord
shall
die
.
]
This
is
an
amplification
of
their
wofull
condition
,
to
wit
,
that
though
God
should
spare
them
now
,
yet
they
should
alwayes
be
in
danger
,
if
they
did
never
so
little
presse
beyond
the
limits
allowed
them
,
whosoever
(
say
they
)
cometh
any
thing
near
,
that
is
,
nearer
then
they
should
,
and
keep
not
off
at
their
full
distance
(
wherein
we
may
easily
transgresse
)
we
see
God
will
not
spare
them
;
yea
happely
(
as
men
terrified
are
indeed
wont
to
conceive
their
danger
greater
then
it
is
)
they
complain
as
if
it
would
be
perilous
to
come
near
the
tabernacle
at
all
.
Shall
we
be
consumed
with
dying
?
]
This
may
be
a
deprecation
,
Shall
we
be
consumed
,
that
is
,
of
thy
mercie
let
us
not
be
consumed
:
for
so
questions
are
often
used
in
earnest
deprecations
,
as
Psal.
85.
6.
Wilt
thou
not
revive
us
again
,
that
thy
people
may
rejoyce
in
thee
?
and
Esa.
64.
12.
Wilt
thou
refrain
thy self
from
these
things
,
O
Lord
?
wilt
thou
hold
thy
peace
and
afflict
us
very
sore
?
But
I
rather
take
it
as
a
bemoaning
of
their
condition
.
CHAP
▪
XVIII
.
Vers.
1.
THou
and
thy
sonnes
and
thy
fathers
house
with
thee
shall
bear
the
iniquity
of
the
Sanctuary
.
]
Because
of
the
peoples
astonishment
,
chap.
17.
vers.
12.
Behold
we
die
,
we
perish
,
we
all
perish
,
the
Lord
here
tells
Aaron
,
that
he
,
the
priests
and
Levites
,
must
bear
the
iniquity
of
the
Sanctuary
,
that
is
,
that
if
any
pollution
came
to
it
by
the
people
they
should
answer
for
it
,
and
therefore
it
must
be
their
charge
to
watch
over
it
.
Thus
the
Lord
shews
himself
reconciled
,
and
makes
the
priests
watch
a
ground
of
appeasing
the
peoples
both
fear
and
envy
.
And
thou
and
thy
sonnes
with
thee
shall
bear
the
iniquity
of
your
priesthood
.
]
That
is
,
shall
be
punished
if
the
priesthood
be
polluted
either
by
your selves
or
the
Levites
intruding
upon
it
,
which
your
watch
should
prevent
.
Vers.
3.
Onely
they
shall
not
come
nigh
the
vessels
of
the
Sanctuary
and
the
altar
,
that
neither
they
,
nor
you
also
die
.
]
To
wit
,
for
not
preventing
the
errour
of
your
brethren
the
Levites
by
your
care
.
Vers.
7.
Therefore
thou
and
thy
sonnes
with
thee
shall
keep
your
priests
office
for
every
thing
of
the
altar
and
within
the
vail
.
]
That
is
,
for
all
things
that
concern
the
altar
of
burnt-offerings
,
and
for
all
things
that
are
to
be
done
within
the
vail
,
that
is
,
within
the
outer
vail
,
either
in
the
holy
or
most
holy
place
.
Vers.
8.
Unto
thee
have
I
given
them
,
by
reason
of
the
anointing
,
&c.
]
That
is
,
for
the
office
sake
whereunto
thou
art
anointed
;
because
I
have
separated
thee
from
worldly
employments
to
attend
upon
mine
holy
things
,
therefore
thou
shalt
have
mine
holy
things
to
live
upon
.
Vers.
9.
Every
oblation
of
theirs
,
every
meat-offering
of
theirs
,
&c.
]
The
particulars
are
here
mentioned
of
the
most
holy
things
reserved
from
the
fire
,
that
is
,
the
sacrifices
whereof
part
was
burnt
upon
the
altar
,
which
were
allotted
to
be
the
priests
portion
for
their
maintenance
,
to
wit
,
oblations
meat-offerings
sin-offerings
&
trespasse-offerings
;
and
this
last
is
expressed
thus
,
every
trespasse-offering
of
theirs
which
they
shall
render
unto
me
,
because
trespasse-offerings
were
brought
as
by
way
of
recompence
for
some
trespasse
committed
against
the
Lord
.
The
greatest
difficulty
in
thesewords
is
,
what
is
meant
by
the
first
clause
,
every
oblation
of
theirs
.
But
the
most
of
Expositours
agree
,
that
this
is
mentioned
as
a
generall
comprehending
all
those
particulars
after
mentioned
,
as
if
it
had
been
thus
expressed
,
every
oblation
of
theirs
shall
be
thine
,
that
is
,
every
meat-offering
,
every
sinne-offering
,
and
every
trespasse-offering
of
theirs
;
and
indeed
I
see
not
of
what
particular
sort
of
sacrifice
it
can
be
meant
,
because
they
are
all
besides
expressed
by
name
.
Vers.
10.
In
the
most
holy
place
thou
shalt
eat
it
.
]
That
is
,
in
the
court
of
the
tabernacle
(
or
the
tents
or
houses
round
about
it
)
which
is
called
here
the
most
holy
place
,
to
wit
,
in
respect
to
the
camp
of
Israel
,
and
afterwards
the
citie
Jerusalem
,
which
were
holy
places
for
the
like
holy
things
(
as
they
were
called
)
to
be
eaten
in
the
Passeover
,
peace-offerings
,
&c.
yea
and
in
respect
to
the
great
court
for
the
people
,
which
was
without
the
priests
court
,
mentioned
2.
Chron.
4.
9.
and
called
therefore
the
outer
court
,
Ezek.
42.
14.
Vers.
11.
And
this
is
thine
,
the
heave-offering
of
their
gift
,
with
all
the
wave-offerings
,
&c.
]
That
is
,
the
right
shoulder
and
the
wave-breast
of
their
peace-offerings
,
with
all
other
gifts
that
they
were
heaved
and
waved
,
no
part
thereof
being
burnt
upon
the
altar
.
Vers.
12.
All
the
best
of
the
oyl
,
and
all
the
best
of
the
wine
,
and
of
the
wheat
,
the
first-fruits
of
them
,
&c.
]
These
things
here
mentioned
were
allotted
for
the
priests
sustenance
.
Some
of
the
first-fruits
of
their
land
were
brought
to
the
Lord
at
their
three
great
feasts
,
as
a
sheaf
of
their
barley
,
at
the
feast
of
Passeover
or
unleavened
bread
,
chap.
23.
10.
and
two
loaves
of
their
new
wheat
,
at
the
feast
of
Pentecost
,
ver.
17.
and
the
first
of
their
wine
and
oyl
at
the
feast
of
tabernacles
.
But
these
were
brought
in
the
name
of
all
the
inhabitants
of
the
land
in
generall
.
Besides
these
there●ore
,
particular
men
were
of
their
own
corn
and
fruits
to
bring
the
first-fruits
unto
the
Lord
,
as
is
enjoyned
in
severall
places
,
Exod.
22.
29.
and
23.
19.
&c.
concerning
which
there
is
no
other
direction
given
but
that
th●y
should
be
of
the
first
,
and
of
the
best
(
as
is
here
expressed
)
the
quantity
being
left
to
the
free
bounty
of
the
owner
,
according
as
he
had
found
the
blessing
of
God
upon
his
grounds
,
and
of
these
first-fruits
is
this
place
to
be
understood
.
Some
indeed
make
a
difference
betwixt
the
first-fruits
mentioned
here
,
ver.
12.
and
the
first
ripe
mentioned
in
the
following
verse
,
What
soever
is
first
ripe
in
the
land
,
which
they
shall
bring
unto
the
Lord
,
shall
be
thine
,
which
they
say
is
meant
onely
of
those
first
ripe
fruits
,
which
the
people
were
to
bring
to
the
priests
,
concerning
which
the
Law
speaks
,
Deut.
26.
2.
But
whether
there
can
be
any
such
difference
gathered
from
the
Scripture
,
is
very
questionable
.
Vers.
16.
And
those
that
are
to
be
rede●med
from
a
maneth
old
shalt
thou
redeem
,
&c.
]
That
is
,
the
first-born
of
men
:
for
though
in
the
foregoing
verse
there
is
mention
made
of
the
redemption
of
the
first-born
,
both
of
man
and
beast
,
Neverthelesse
,
the
first-born
of
man
shalt
thou
surely
redeem
,
and
the
firstling
of
unclean
beasts
shalt
thou
redeem
;
yet
this
hath
reference
onely
to
the
first-born
of
men
,
as
is
evident
,
1.
because
it
is
said
here
they
were
to
redeem
them
at
a
moneth
old
,
which
was
indeed
the
time
for
the
redemption
of
the
first-born
of
men
,
but
the
firstlings
of
beasts
were
to
be
given
to
the
Lord
at
eight
dayes
old
,
Levit.
22.
27.
and
therefore
it
seems
were
at
that
age
to
be
redeemed
;
and
secondly
,
because
the
estimation
or
price
with
the
priest
is
here
appointed
to
set
upon
the
first-born
that
were
to
be
redeemed
,
is
five
shekels
,
which
was
indeed
the
price
for
the
redemption
of
the
first-born
of
men
,
Numb
.
3.
46
,
47.
and
Levit.
27.
6.
But
it
is
no
way
probable
that
the
same
price
of
redemption
was
set
upon
the
first-born
of
men
and
the
firstlings
of
unclean
beasts
:
of
the
firstling
of
an
〈◊〉
we
reade
expressely
that
it
was
to
be
redeemed
with
a
lambe
,
Exod.
13.
13.
and
therefore
the
like
may
be
conceived
of
the
firstling
of
other
beasts
,
or
else
that
they
were
reasonably
rated
by
the
pri●st
acco●ding
to
their
value
.
Vers.
17.
But
the
firstling
of
a
cow
,
or
the
firstling
of
a
sheep
,
or
the
firstling
of
a
goat
,
thou
shalt
not
redeem
,
they
are
holy
.
]
See
Deut.
15.
19.
Vers.
19.
It
is
a
cov●nant
of
salt
for
ever
,
&c.
]
That
is
,
in
liew
of
your
service
in
the
tabernacle
I
have
allotted
you
this
for
your
maintenance
by
a
perpetuall
and
unchangeable
coven●nt
.
Now
this
covenant
in
regard
of
its
perpetuity
is
here
called
a
covenant
of
salt
,
and
so
also
Gods
covenant
with
David
,
2.
Chron.
13.
5.
either
in
reference
to
that
Law
,
Lev.
2.
13.
Every
oblation
of
thy
meat-offering
shalt
thou
season
with
salt
;
neither
shalt
thou
suffer
the
salt
of
the
covenant
of
thy
God
to
be
lacking
from
thy
meat-offering
:
as
if
it
had
been
said
,
that
this
covenant
made
with
the
priest
for
their
maintenance
in
the
particulars
before
mentioned
should
continue
for
ever
,
even
as
that
which
he
had
made
with
the
Israelites
,
that
every
sacrifice
should
be
salted
with
salt
;
or
else
because
salt
having
a
virtue
to
preserve
any
thing
from
corruption
,
therefore
by
a
cov●nant
of
salt
is
meant
onely
a
stable
firm
and
incorruptible
covenant
.
Vers.
20.
Thou
shalt
have
no
inheritance
in
their
land
,
neither
shalt
thou
have
any
part
among
them
.
]
That
is
,
when
the
land
shall
be
divided
by
lot
,
there
shall
be
no
lot
for
the
Levites
.
Indeed
they
had
cities
to
dwell
in
,
and
suburbs
;
but
tho
se
also
were
given
them
from
the
other
tribes
,
Numb
.
35.
Vers.
22.
Neither
must
the
children
of
Israel
henceforth
come
nigh
the
tabernacle
,
&c.
]
To
wit
,
as
they
offered
to
do
in
the
rebellion
of
Korah
.
Vers.
23.
But
the
Levites
shall
do
the
service
of
the
tabernacle
of
the
congregation
,
and
they
●hall
bear
their
iniquity
.
]
That
is
,
the
Levites
shall
bear
the
punishment
of
their
own
iniquity
if
they
transgresse
,
yea
,
and
of
the
peoples
,
if
by
their
not
watching
over
the
holy
things
they
be
suffered
to
transgresse
.
Vers.
27.
And
this
your
heave-offering
shall
be
reckoned
unto
you
as
though
it
were
the
corn
of
the
threshing
floore
.
]
That
is
,
this
tenth
of
your
tithes
,
which
you
shall
give
to
the
priest
,
the
Lord
will
accept
at
your
hands
no
lesse
then
if
having
lands
you
should
pay
tithe
of
the
increase
thereof
,
as
the
rest
of
the
people
do
unto
you
.
Vers.
32.
Neither
shall
ye
pollute
the
holy
things
of
the
children
of
Israel
,
lest
ye
die
.
]
Which
might
be
done
by
the
uncleannesse
of
the
priests
,
and
many
other
wayes
.
CHAP.
XIX
.
Vers.
2.
SPeak
unto
the
children
of
Israel
that
they
bring
thee
a
red
hoifer
,
&c.
]
This
is
the
Law
for
making
the
water
of
separation
,
as
it
is
called
ver.
9.
that
is
,
the
water
that
was
to
be
kept
for
the
cleansing
of
those
that
were
legally
unclean
,
and
for
that
cause
were
separated
from
the
holy
things
of
the
tabernacle
.
When
this
Law
was
given
we
cannot
say
;
but
very
fitly
it
is
added
here
to
that
which
went
before
:
for
as
in
the
foregoing
chapter
to
appease
the
peoples
excessive
fear
,
chap.
17.
12.
the
priests
and
Levites
were
appointed
to
do
the
service
of
the
tabernacle
,
and
to
watch
over
the
people
that
they
might
not
transgresse
about
any
of
the
holy
things
;
so
here
also
the
Lord
appoints
a
water
of
separation
to
be
made
,
that
so
if
any
of
the
p●ople
had
contracted
any
legall
uncleannesse
,
by
the
sprinkling
of
this
water
upon
them
they
might
be
cleansed
,
and
so
might
come
freely
again
to
the
service
of
God
in
the
tabernacle
without
fear
of
those
plagues
,
which
otherwise
their
pollutions
might
have
brought
upon
them
.
The
legall
pollutions
were
to
affect
them
with
the
filthinesse
of
their
sinnes
;
and
this
water
of
separation
was
to
teach
them
,
that
if
they
desired
to
be
cleansed
from
their
filthinesse
,
they
must
go
out
of
themselves
,
and
obtain
it
from
God
,
from
his
Sanctuary
and
sacrifice
.
For
the
making
of
this
water
a
red
heifer
was
to
be
provid●d
,
and
that
by
the
common
care
and
charge
of
all
the
children
of
Israel
,
because
it
was
to
be
for
the
common
good
of
them
all
▪
even
for
the
cleansing
of
any
one
amongst
them
that
was
by
any
accident
legally
unclean
:
And
indeed
as
all
other
sacrifices
,
so
this
in
speciall
was
a
notable
type
and
figure
of
Christ
:
for
first
,
it
must
be
a
heifer
,
that
the
imbecillity
of
the
sex
might
shadow
forth
the
mean
and
humble
and
despised
condition
wherein
Christ
should
live
in
the
world
;
secondly
,
a
red
heifer
,
either
to
denote
the
truth
of
his
humane
nature
,
that
he
was
indeed
the
sonne
of
man
,
who
was
at
first
called
Adam
,
which
in
the
Hebrew
signifies
red
,
because
of
the
red
earth
of
which
he
was
made
;
or
rather
to
betoken
the
bloudinesse
of
his
passion
,
(
whereto
the
Prophet
seems
also
,
as
some
conceive
,
to
allude
,
Esa.
63.
1
,
2.
Who
is
this
that
cometh
from
Edom
with
dyed
garments
from
Bozrah
?
—
Wherefore
art
thou
red
in
thine
apparrel
,
and
thy
garments
like
him
that
treadeth
in
the
wine-presse
?
)
and
that
by
his
bloud
it
is
that
we
shall
be
cleansed
from
all
our
sinnes
,
even
those
sinnes
that
are
red
as
crimson
or
scarlet
,
Esa.
1.
18.
He
hath
loved
us
,
and
washed
us
from
our
sinnes
in
his
own
bloud
,
saith
S.
John
,
Rev.
1.
5.
thirdly
,
it
must
be
a
heifer
without
spot
,
wherein
is
no
blemish
,
to
signifie
the
purity
of
his
nature
without
any
blemish
of
sinne
,
and
the
perfection
both
of
his
righteousnesse
and
suffering
;
and
fourthly
,
a
heifer
upon
which
never
came
yoke
(
for
they
used
in
those
times
to
plow
and
to
draw
their
carts
with
heifers
and
cows
as
well
as
with
oxen
,
Judg.
14.
18.
and
6.
7.
)
and
that
to
signifie
his
fr●edome
from
the
bondage
of
sinne
,
as
also
his
voluntary
doing
of
those
things
that
were
to
be
done
for
our
redemption
,
John
10.
17
,
18.
I
lay
down
my
life
that
I
might
take
it
again
.
No
man
taketh
it
from
me
,
but
I
lay
it
down
of
my self
;
and
Heb.
9.
13
,
14.
If
the
ashes
of
an
heifer
sprinkling
the
unclean
sanctifieth
to
the
purifying
of
the
flesh
;
How
much
more
shall
the
bloud
of
Christ
,
who
through
the
eternall
spirit
offered
himself
without
spot
to
God
,
purge
your
consciences
from
dead
works
to
serve
the
living
God
?
Vers.
3.
And
ye
shall
give
her
unto
Eleazar
the
priest
,
&c.
]
This
heifer
must
be
given
to
the
priest
,
to
signifie
that
our
redemption
and
purification
was
the
work
of
Christs
priesthood
,
who
was
both
priest
and
sacrifice
;
yet
not
to
the
high
priest
,
but
to
Eleazar
,
because
by
doing
this
service
that
was
now
to
be
done
he
was
to
be
unclean
,
ver.
7.
and
it
was
fitter
that
he
should
be
defiled
then
Aaron
;
and
secondly
,
it
must
be
carried
without
the
camp
,
as
an
accursed
thing
,
figuring
Christs
being
made
a
curse
,
and
suffering
without
the
citie
,
Heb.
13.
12.
Wherefore
Jesus
also
,
that
he
might
sanctifie
the
people
with
his
own
bloud
,
suffered
without
the
gate
.
Vers.
4.
And
sprinkle
of
her
bloud
directly
before
the
tabernacl●
of
the
congregation
seven
times
.
]
Signifying
that
though
it
bore
the
curse
,
yet
it
was
accepted
of
God
for
the
cleansing
of
the
unclean
,
and
that
by
Christs
bloud
we
are
made
clean
in
Gods
sight
,
and
have
an
entrance
into
heaven
thereby
.
Vers.
5.
And
one
shall
burn
the
heifer
in
his
sight
,
her
skinne
and
her
flesh
,
&c.
]
This
was
done
to
signifie
the
grievous
suffering
of
Christ
in
the
whole
man
,
both
soul
and
body
,
as
also
,
say
some
,
the
ardent
love
which
he
bore
unto
his
people
,
in
that
he
did
offer
up
himself
as
a
sacrifice
to
God
in
their
behalf
.
Vers.
6.
And
the
priest
shall
take
cedar-wood
,
and
hyssope
,
and
scarlet
,
&c.
]
To
signifie
that
these
things
should
be
used
for
a
sprinkle
in
sprinkling
the
unclean
with
the
water
of
separation
,
Lev.
14.
4.
and
that
was
by
the
virtue
of
the
sacrifice
that
these
things
should
be
sanctified
to
this
end
,
that
to
them
might
be
applyed
the
cleansing
virtue
of
Christs
death
and
spirit
for
the
purging
of
our
sinnes
.
Vers.
7.
The
priest
shall
w●sh
his
clothes
&c.
]
The
like
is
said
of
him
that
burnt
this
heifer
,
ver.
8.
and
of
him
th●t
gathered
up
the
ashes
,
ver.
10.
and
of
him
that
sprinkled
an
unclean
person
with
the
water
of
separation
made
of
these
ashes
,
ver.
21.
They
that
were
imployed
in
preparing
this
water
were
defiled
by
that
which
was
for
the
cleansing
of
others
that
were
defiled
.
And
this
was
first
to
discover
thereby
the
abominablenesse
of
sin
,
in
that
the
sinnes
of
the
people
being
,
as
it
were
,
imputed
to
this
heifer
,
that
she
might
die
for
them
,
every
one
that
touched
her
was
thereby
polluted
;
secondly
,
to
signifie
that
Christ
,
of
whom
this
heifer
was
a
type
,
by
the
imputation
of
our
sinnes
should
be
made
a
curse
for
us
,
and
should
be
numbred
amongst
transgressours
;
thirdly
,
to
teach
them
that
it
was
not
so
much
the
signe
,
as
the
thing
signified
thereby
,
that
had
virtue
in
it
to
purifie
those
that
were
spiritually
unclean
,
and
consequently
to
shew
the
imperfection
of
the
legall
priesthood
,
because
by
preparing
the
means
of
the
Churches
sanctification
themselves
were
polluted
.
Vers.
9.
And
a
man
that
is
clean
shall
gather
up
the
ashes
,
&c.
]
This
branch
of
the
Law
,
that
the
ashes
of
the
heifer
must
be
gathered
up
by
a
man
that
is
clean
,
and
laid
up
without
the
camp
in
a
clean
place
,
was
because
they
were
now
consecrated
to
a
holy
use
,
however
the
man
that
gathered
them
was
thereby
made
unclean
(
as
is
expressed
in
the
following
verse
)
because
they
were
the
remainder
of
a
heifer
slain
,
as
I
may
say
,
for
the
sinnes
of
the
people
:
and
hereby
was
signified
that
Christ
our
sacrifice
was
pure
in
himself
,
though
made
sinne
for
us
;
yea
and
some
Expositours
adde
that
this
laying
up
of
these
ashes
in
a
clean
place
signified
that
Christ
should
be
buried
in
a
new
tombe
,
wherein
never
man
before
was
laid
,
Luke
23.
53.
And
it
shall
be
kept
for
the
congregation
of
the
children
of
Israel
for
a
water
of
separation
.
]
Why
it
is
called
a
water
of
separation
,
see
before
in
the
note
upon
ver.
2.
As
for
the
place
where
these
ashes
were
kept
when
they
came
into
the
land
of
Canaan
,
it
is
not
expressed
;
yet
many
hold
that
it
was
dispersed
into
all
the
cities
,
that
those
that
were
unclean
might
have
wherewith
to
purify
themselves
.
Vers.
10.
And
it
shall
be
unto
the
children
of
Israel
,
and
unto
the
stranger
that
sojourneth
among
them
for
a
statute
for
ever
.
]
To
wit
,
the
making
and
reserving
these
ashes
for
a
water
of
separation
.
Whether
there
was
a
new
heifer
burnt
at
every
station
,
where
the
Israelites
tarried
any
time
;
or
whether
every
tribe
or
Israelite
(
which
I
should
rather
think
)
fetched
of
the
ashes
from
the
place
where
they
were
laid
without
the
camp
,
and
so
kept
them
for
their
own
use
when
occasion
served
,
because
it
is
not
expressed
we
need
not
curiously
enquire
:
Onely
this
we
must
know
that
as
the
burning
,
so
also
the
ashes
of
this
heifer
,
was
a
signe
of
Christs
most
ignominious
and
accursed
death
(
for
to
be
brought
to
ashes
upon
the
earth
,
is
noted
for
the
extremity
of
Gods
fierie
judgments
,
Ezek.
28.
18.
)
and
that
the
memoriall
of
Christs
ignominious
death
is
to
be
kept
by
us
in
the
Sacrament
of
the
Lords
supper
as
a
most
glorious
monument
of
our
life
,
justification
and
sanctification
through
faith
in
his
name
.
See
1.
Cor.
11.
24
,
25
,
26.
and
Gal.
6.
14.
Vers.
11.
He
that
toucheth
the
dead
body
of
any
man
,
shall
be
unclean
seven
dayes
.
]
He
that
touched
a
dead
beast
was
unclean
but
one
day
onely
,
Lev.
11.
24.
&c.
Whosoever
toucheth
the
carcase
of
them
shall
be
unclean
untill
the
even
,
&c.
neither
was
he
to
be
sprinkled
with
those
ashes
.
By
these
legall
pollutions
therefore
,
contracted
by
the
touch
of
a
dead
man
the
Lord
did
undoubtedly
teach
his
people
,
first
,
to
observe
Gods
curse
in
death
;
secondly
,
to
take
heed
of
being
defiled
by
the
society
of
dead
men
,
that
is
,
wicked
men
,
men
dead
in
trespasses
and
sinnes
,
Eph.
2.
1.
and
of
polluting
our
souls
by
any
sinne
or
communion
with
dead
works
.
See
2.
Cor.
6.
17.
Wherefore
come
out
from
among
them
,
and
be
ye
separate
,
saith
the
Lord
,
and
touch
not
the
unclean
thing
,
and
I
will
receive
you
;
and
1.
Tim.
5.
22.
Lay
hands
,
suddenly
on
no
man
,
neither
be
partaker
of
other
mens
sinnes
.
Keep
thy self
pure
:
and
thirdly
,
that
if
they
had
defiled
themselves
they
should
seek
presently
to
be
cleansed
of
their
uncleannesse
,
namely
by
repentance
from
dead
works
,
and
saith
towards
God
,
which
purifieth
the
heart
,
Acts
15.
9.
Vers.
12.
He
shall
purifie
himself
with
it
on
the
third
day
,
and
on
the
s●venth
day
he
shall
be
clean
.
]
The
third
day
was
mysticall
,
having
reference
to
the
resurrection
of
Christ
;
so
was
also
the
seventh
,
being
a
perfect
number
and
signifying
how
full
and
perfectly
we
are
cleansed
from
our
sinnes
by
the
sprinkling
of
the
bloud
and
spirit
of
Christ
.
Vers.
13.
And
that
soul
shall
be
cut
off
from
Israel
.
]
That
is
,
if
he
do
it
presumptuously
;
but
if
he
have
done
it
ignorantly
he
was
to
bring
a
sacrifice
,
Leviticus
5.
3
,
6.
Vers.
16.
And
whosoever
toucheth
one
that
is
slain
with
a
sword
,
&c.
]
That
is
,
whosoever
toucheth
any
slain
man
(
for
though
the
text
speaks
onely
of
such
as
are
slain
with
a
sword
,
yet
hereby
all
other
are
implyed
also
)
or
a
dead
body
,
that
is
,
any
other
dead
body
of
a
man
,
though
not
slain
,
but
dying
his
naturall
death
,
yea
or
the
bone
of
a
man
,
or
a
grave
,
he
shall
be
unclean
seven
dayes
:
and
therefore
it
was
that
to
avoid
these
pollutions
they
used
to
have
their
places
of
buriall
without
their
cities
,
Luke
7.
12.
Now
when
he
came
nigh
to
the
gate
of
the
citie
,
behold
there
was
a
dead
man
carried
out
.
See
also
John
9.
41.
Vers.
17.
And
running
water
shall
be
put
theret●
in
a
vessel
.
]
Because
such
water
is
purest
.
See
Lev.
14.
5.
This
figured
the
spirit
of
God
,
which
they
that
believe
in
Christ
do
receive
,
John
7.
38
,
39.
Vers.
18.
And
a
clean
person
shall
take
hyssope
,
and
dip
it
in
the
water
,
and
sprinkle
it
about
the
tent
,
and
upon
all
the
vessels
.
]
For
though
a
vessel
were
melted
,
yet
it
was
not
clean
till
it
was
sprinkled
with
this
water
,
Numb
.
31.
23.
Every
thing
that
may
abide
the
fire
ye
shall
make
it
go
through
the
fire
,
and
it
shall
be
clean
;
neverthelesse
it
shall
be
purified
with
the
water
of
separation
.
Vers.
22.
And
what
soever
the
unclean
person
toucheth
shall
be
unclean
,
&c.
]
The
unclean
person
here
spoken
of
must
needs
be
meant
of
the
unclean
person
mentioned
in
the
foregoing
verse
(
as
by
the
immediate
inference
of
this
upon
that
is
evident
)
to
wit
,
the
person
that
was
made
unclean
by
touching
the
water
of
separation
;
yet
withall
it
may
be
extended
to
all
the
unclean
persons
mentioned
before
in
this
chapter
,
as
those
that
were
made
unclean
by
the
burning
or
touching
of
the
red
heifer
,
or
her
ashes
,
or
by
the
touching
of
the
dead
body
of
a
man
,
&c.
and
the
Law
here
given
concerning
those
is
,
that
every
thing
should
be
unclean
that
such
unclean
persons
touched
,
and
that
every
person
should
be
unclean
that
touched
any
thing
that
was
defiled
by
the
touch
of
an
unclean
man
:
and
thus
hereby
was
figured
the
contagion
of
sinne
,
spreading
from
one
to
another
,
to
the
infection
of
many
.
CHAP.
XX.
Vers.
1.
THen
came
the
children
of
Israel
,
even
the
whole
congregation
,
into
the
desert
of
Zin
,
&c.
]
Not
the
wildernesse
of
Sin
,
mentioned
Exod.
16.
1.
whither
they
came
on
the
fifteenth
day
of
the
second
moneth
after
their
departing
out
of
the
land
of
Egypt
;
but
the
wildernesse
of
Zin
,
which
was
near
to
the
land
of
Edom.
The
last
station
of
the
Israelites
mentioned
in
this
story
was
Kadesh
in
the
wildernesse
of
Paran
,
Numb
.
12.
16.
and
13.
26.
which
is
also
called
Kadesh-Barnea
,
Deut.
1.
19.
and
Rithmah
,
Numb
.
33.
18.
close
upon
the
borders
of
Canaan
(
for
thence
they
sent
twelve
men
to
search
the
land
)
But
because
here
they
murmured
against
God
for
fear
of
the
inhabitants
,
hence
the
Lord
appoints
them
to
return
to
the
red
sea
:
from
Rithmah
therefore
or
Kadesh-Barnea
they
returned
(
as
we
find
it
Numb
.
33.
19.
)
to
Rimmon-parez
,
thence
to
Libnah
,
thence
to
Rissah
,
thence
to
Kehelathah
(
where
some
think
it
was
that
the
Israelite
was
stoned
for
gathering
broken
wood
on
the
Sabbath
day
,
Exod
15.
32.
)
thence
they
went
to
mount
Shapher
,
thence
to
Haradah
,
thence
to
Makheloth
,
thence
to
Tahath
,
thence
to
Tarah
(
where
it
is
thought
that
insolent
mutiny
began
of
Korah
,
Dathan
and
Abiram
)
thence
they
removed
to
Mithcah
,
thence
to
Hashmonah
,
thence
to
Moseroth
,
thence
to
Bene-jaakan
,
thence
to
Horha-gidgad
,
thence
to
Jotbathah
,
thence
to
Ebronah
,
thence
to
Ezion-gaber
,
which
was
close
by
the
red
sea
(
for
this
was
a
place
for
shipping
in
Edoms
land
,
1.
King
.
9.
26.
And
King
Solomon
made
a
navy
of
ships
in
Ezion-Geber
,
which
is
besides
Eloth
,
on
the
shore
on
the
red
sea
,
in
the
land
of
Edom
)
then
they
turned
to
the
North
again
,
and
pitched
(
as
here
Moses
tells
us
)
in
another
Kadesh
which
was
in
the
desert
of
Zin
,
of
which
Jephthah
spake
,
Judg.
11.
16.
and
this
was
in
the
first
moneth
,
to
wit
,
of
the
fourtieth
year
after
they
were
come
out
of
Egypt
;
for
at
their
next
station
in
mount
Hor
,
whither
they
removed
from
this
Kadesh
,
Aaron
dyed
,
and
that
is
noted
to
have
been
in
the
first
day
of
the
fifth
moneth
of
the
fourtieth
year
,
Numb
.
33.
38.
So
that
in
their
travels
from
Kadesh-Barnea
,
where
the
spie
came
to
Moses
,
to
this
Kadesh
in
the
desert
of
Zin
,
there
were
about
eight
and
thirty
years
spent
,
the
most
of
their
fathers
that
were
numbred
at
their
coming
out
of
Egypt
being
in
that
time
destroyed
.
And
Miriam
dyed
there
,
and
was
buried
there
.
]
To
wit
,
in
Kadesh
▪
She
was
the
sister
of
Moses
,
a
prophetesse
,
and
by
her
also
God
guided
the
Israelites
in
their
travels
;
I
sent
before
thee
Moses
and
Aaron
and
Miriam
,
saith
the
Lord
to
the
Israelites
,
Mich.
6.
4.
and
therefore
is
the
place
and
time
of
her
death
and
buriall
noted
.
This
year
Aaron
dyed
also
,
chap.
33.
38.
and
Moses
,
Deut
34.
7.
and
if
this
was
the
sister
of
Moses
,
as
it
is
generally
held
,
that
was
set
to
watch
what
would
become
of
Moses
when
he
was
laid
out
in
an
ark
of
bulrushes
,
Exod.
2.
4.
she
could
be
little
lesse
then
ten
years
old
,
when
Moses
was
born
,
and
consequently
she
was
about
a
hundred
and
thirty
years
now
when
she
dyed
:
for
Moses
(
who
dyed
towards
the
end
of
this
year
)
was
a
hundred
and
twenty
years
old
when
he
dyed
,
De●t
.
34.
7.
Vers.
2.
And
there
was
no
water
for
the
congregation
,
&c.
]
With
the
same
want
God
tryed
their
fathers
in
the
first
year
after
their
going
out
of
Egypt
,
Exod.
17.
4.
who
thereupon
murmured
then
also
,
and
had
water
out
of
a
rock
(
for
in
many
particulars
these
two
different
stories
were
alike
,
though
not
in
all
)
but
in
this
these
their
children
were
worse
then
their
fathers
,
because
the
experience
their
fathers
had
of
Gods
succour
in
the
very
same
extremity
did
no
good
upon
them
,
nor
could
prevent
these
their
murmurings
against
Moses
and
Aaron
.
Vers.
3.
Would
God
that
we
had
dyed
when
our
brethren
dyed
before
the
Lord.
]
That
is
,
with
those
whom
God
did
suddenly
destroy
in
the
insurrection
of
Korah
,
Dathan
and
Abiram
,
chap.
16.
and
so
also
at
other
times
.
This
they
wished
,
intimating
that
it
had
been
easier
to
have
been
cut
off
so
,
then
to
pine
away
now
for
want
of
water
;
but
the
whilst
in
a
desperate
manner
they
most
impudently
fl●ght
that
fearfull
judgement
of
being
cut
off
in
Gods
fiery
indignation
,
as
a
matter
of
nothing
.
Vers.
6.
And
Moses
and
Aaron
went
from
the
presence
of
the
assembly
,
&c.
]
Namely
,
for
fear
of
the
people
,
because
of
their
outrage
,
and
that
they
might
go
to
the
tabernacle
to
intercede
as
formerly
,
chap.
14.
5.
for
this
rebellious
people
.
And
the
glory
of
the
Lord
appeared
unto
them
.
]
See
chap.
16.
19.
Vers.
8.
Take
the
rod
,
and
gather
thou
the
assembly
together
,
&c.
]
It
is
very
questionable
what
rod
it
was
that
God
here
appoints
Moses
to
take
for
the
working
of
this
miracle
of
fetching
water
out
of
the
rock
.
Evident
it
is
that
Moses
took
the
rod
from
before
the
Lord
,
vers.
9.
that
is
out
of
the
tabernacle
;
and
therefore
some
Expositours
hold
,
that
it
was
Aarons
rod
which
was
budded
,
and
was
laid
up
before
the
testimony
,
chap.
17.
10.
But
more
generally
it
is
held
,
that
it
was
that
rod
of
Moses
,
wherewith
he
had
wrought
so
many
miracles
in
Egypt
,
which
seems
indeed
the
more
probable
,
first
,
because
it
is
afterwards
called
his
rod
,
vers.
11.
With
his
rod
he
smote
the
rock
;
and
secondly
,
because
this
was
fittest
for
this
imployment
,
the
very
sight
of
this
rod
wherewith
God
had
manifested
his
almighty
power
in
so
many
miracles
,
and
particularly
in
fetching
water
for
them
out
of
the
rock
at
Rephidim
,
being
enough
to
make
them
ashamed
of
their
present
murmuring
against
God
.
And
what
though
he
took
this
rod
from
before
the
Lord
?
vers.
9.
even
Moses
rod
in
memory
of
the
great
things
that
had
been
done
by
it
(
for
which
it
is
sometimes
called
the
rod
of
God
,
as
Exod.
4.
20.
)
might
be
laid
up
in
the
tabernacle
as
well
as
Aarons
;
yea
and
some
conceive
that
Aarons
rod
,
which
budded
and
was
laid
up
in
the
tabernacle
,
was
the
very
same
wherewith
those
miracles
were
wrought
in
the
land
of
Egypt
,
the
rather
,
because
even
the
rod
of
Moses
is
sometimes
also
called
Aarons
rod
,
as
Exod.
7.
12.
They
cast
down
every
man
his
rod
,
and
they
became
serpents
;
but
Aarons
rod
swallowed
up
their
rods
.
And
speak
unto
the
rock
before
their
eyes
,
&c.
]
Here
was
no
command
given
to
Moses
that
he
should
smite
the
rock
,
but
onely
that
he
should
take
the
rod
in
his
hand
,
to
wit
,
as
a
signe
of
Gods
working
by
him
,
and
speak
to
the
rock
before
their
eyes
;
and
therefore
many
hold
that
herein
lay
a
part
of
Moses
sinne
,
that
he
smote
the
rock
,
when
he
should
onely
have
spoken
to
it
.
But
withall
in
this
command
of
the
Lord
to
Moses
to
speak
to
the
rock
,
there
was
couched
a
sharp
exprobration
of
Israels
hard
heartednesse
and
infidelity
:
for
it
intimates
,
that
the
dead
creatures
would
sooner
hear
and
obey
God
,
then
his
own
people
;
and
therefore
also
he
was
appointed
to
do
this
before
the
eyes
of
all
the
people
,
whereas
the
former
miracle
,
of
the
like
nature
,
at
the
rock
of
Rephidem
,
was
onely
wrought
before
the
elders
of
Israel
,
Exod.
17.
5.
Vers.
10.
And
Moses
and
Aaron
gathered
the
congregation
together
before
the
rock
,
&c.
]
Their
return
to
the
enraged
people
from
whom
erewhile
for
fear
they
withdrew
themselves
,
and
ready
undertaking
what
God
had
enjoyned
,
shows
plainly
that
they
did
not
question
Gods
power
to
fetch
water
out
of
the
rock
(
how
could
they
,
having
had
experience
that
he
had
done
it
before
,
Exod.
17.
6
?
)
nor
did
absolutely
conclude
that
God
would
not
work
this
miracle
at
this
time
.
But
why
then
doth
the
Lord
tell
Moses
and
Aaron
that
they
believed
him
not
,
vers.
12
?
undoubtedly
because
there
was
some
secret
distrust
and
unbelief
in
their
hearts
,
though
it
prevailed
not
so
farre
against
their
faith
as
to
make
them
wholly
refuse
to
do
what
God
had
enjoyned
them
.
God
that
sees
the
heart
chargeth
them
with
infidelity
,
and
therefore
we
may
be
sure
they
were
herein
guilty
,
and
that
happely
upon
this
ground
:
Heretofore
when
the
people
murmured
the
Lord
for
the
most
part
shewed
great
indignation
against
them
,
and
was
ready
to
destroy
them
,
but
that
Moses
by
his
prayer
prevailed
with
God
to
spare
them
;
Moses
therefore
and
Aaron
wondring
that
now
the
Lord
should
shew
no
such
displeasure
,
but
should
presently
send
them
to
fetch
water
for
them
out
of
the
rock
they
doubted
whether
God
did
seriously
intend
this
supply
,
or
did
onely
command
it
by
way
of
upbraiding
the
people
for
forgetting
what
he
had
formerly
done
for
them
when
they
wanted
water
:
and
so
though
they
came
to
the
rock
ready
to
do
what
God
had
commanded
,
yet
they
were
perplexed
and
in
suspence
,
betwixt
hope
and
doubtings
,
questioning
still
within
themselves
what
God
would
do
,
and
that
,
it
seems
,
not
so
much
out
of
any
doubt
of
Gods
power
,
as
out
of
a
distrust
that
such
a
rebellious
people
were
not
capable
of
such
a
mercie
from
God
:
and
that
it
was
this
which
Moses
stuck
at
,
his
words
seem
to
testifie
,
vers.
10.
Hear
now
▪
ye
rebels
,
must
we
fetch
you
water
out
of
this
rock
?
But
if
the
infidelity
of
their
hearts
were
all
their
sinne
,
why
is
it
said
also
,
vers.
12.
that
they
did
not
sanctifi●
him
in
the
eyes
of
the
children
of
Israel
?
I
answer
,
that
they
showed
their
distrust
outwardly
also
:
first
,
by
Moses
his
stricking
the
rock
,
to
which
he
should
onely
have
spoken
,
vers.
11.
&
this
tended
to
the
obscuring
of
Gods
glory
,
since
his
almighty
power
would
have
been
more
manifest
if
by
mere
speaking
to
the
rock
the
water
had
gushed
forth
;
s●condly
,
by
striking
it
twice
,
which
might
well
proceed
from
heat
of
anger
and
distrust
;
thirdly
by
the
doubtfulnesse
of
his
words
,
must
we
fetch
you
water
out
of
this
rock
?
and
fourthly
,
by
the
bitternesse
of
his
rage
against
the
people
.
Hear
now
,
ye
rebels
(
which
happely
he
expressed
also
in
many
other
words
of
discontent
and
anger
which
are
not
here
set
down
;
for
the
psalmist
saith
that
they
angered
him
at
the
waters
of
strife
,
and
provoked
his
spirit
,
so
that
he
spake
unadvisedly
with
his
lips
,
Psal.
10●
▪
32.
33.
)
which
as
in
part
no
doubt
it
proceeded
from
infidelity
,
so
it
must
needs
much
obscure
the
riches
of
Gods
mercie
,
who
was
ready
to
shew
such
wonderfull
favour
to
such
a
rebellious
people
,
and
argued
a
kind
of
unwillingnesse
that
God
should
be
honoured
by
this
miracle
,
which
he
had
determined
to
work
in
the
eyes
of
all
the
people
.
Vers.
11.
And
the
water
came
out
abundantly
,
and
the
congregation
drank
.
]
This
was
also
spirituall
drink
,
flowing
from
the
rock
Christ
(
1.
Cor.
10.
4.
And
did
all
drink
the
same
spirituall
drink
;
for
they
drank
of
that
spirituall
rock
that
followed
them
,
and
that
rock
was
Christ
)
being
smitten
for
our
transgressions
,
Esa
5.
3
,
4.
by
the
rod
of
the
law
;
from
him
proceedeth
that
living
water
wherewith
Gods
Israel
may
quench
their
thirst
for
ever
,
But
whosoever
drinketh
of
the
water
that
I
shall
give
him
shall
never
thirst
:
but
the
water
that
I
shall
give
him
,
shall
be
in
him
a
well
of
water
,
springing
up
into
everlasting
life
,
John
4.
14.
Ho
,
every
one
that
thirsteth
come
ye
to
the
waters
,
and
he
that
hath
no
money
,
come
ye
,
buy
and
eat
,
yea
come
,
and
buy
wine
and
milk
without
money
,
and
without
price
.
And
their
beasts
also
.
]
Thus
those
elements
,
which
are
signes
and
seals
of
Gods
grace
unto
those
to
whom
they
are
sanctified
of
God
for
that
purpose
,
out
of
that
use
are
no
other
but
common
,
and
have
no
inherent
holinesse
in
them
.
Vers.
12.
Because
ye
believed
me
not
to
sanctifie
me
in
the
eyes
of
the
children
of
Israel
.
]
That
is
,
to
glorifie
me
,
by
discovering
that
you
did
not
question
mine
almighty
power
,
my
faithfulnesse
and
free
grace
even
to
those
that
do
not
deserve
it
:
for
as
the
believer
doth
greatly
honour
God
by
resting
upon
his
mercie
and
power
and
faithfulnesse
,
so
he
that
questions
the
accomplishment
of
any
mercie
,
which
God
hath
promised
his
people
,
doth
exceedingly
dishonour
him
:
and
therefore
it
is
said
,
chap.
27.
14.
that
Moses
and
Aaron
did
herein
●ebell
against
Gods
commandments
.
See
the
former
note
upon
vers.
10.
Therefore
ye
shall
not
bring
this
congregation
into
the
land
which
I
have
given
them
.
]
How
grievous
this
chastisement
was
unto
Moses
,
we
see
,
Deut.
3.
23
,
24
▪
25
,
26.
But
withall
herein
a
mystery
was
implyed
.
Neither
Moses
,
the
minister
of
the
law
,
nor
Aaron
,
the
priest
,
could
bring
them
into
Canaan
,
but
this
must
be
the
work
of
Jesus
or
Joshua
his
successour
;
so
neither
the
law
,
nor
the
legall
priesthood
,
can
bring
us
into
heaven
,
but
onely
faith
in
Jesus
Christ
,
Gal.
2.
16.
Vers.
13.
This
is
the
water
of
Meribah
,
&c.
]
So
was
the
former
place
also
called
in
Rephidim
,
Exod.
17.
7.
To
distinguish
them
the
Scripture
calleth
this
Meribah
of
Kadesh
,
Deut.
2.
1
,
2
,
3.
And
he
was
sanctified
in
them
.
]
That
is
,
amongst
the
Israelites
by
giving
them
water
,
and
thereby
manifesting
his
power
truth
and
compassion
;
or
in
them
,
that
is
,
Moses
and
Aaron
,
by
punishing
their
rebellion
:
for
hereby
God
is
sanctified
,
Ezek.
38.
16.
I
will
bring
thee
against
my
land
,
that
the
heathen
may
know
me
when
I
shall
be
sanctified
in
thee
,
O
God
,
before
their
eyes
.
Vers.
14.
And
Moses
sent
messengers
from
Kadesh
unto
the
King
of
Edom
,
&c.
]
To
wit
,
by
Gods
direction
,
Deut.
2.
1
,
2
,
3.
Thou
knowest
all
the
travell
that
hath
befallen
us
.
]
That
is
,
our
grievous
and
wearisome
afflictions
and
troubles
have
been
so
famous
,
that
they
cannot
be
unknown
to
thee
.
Vers.
16.
And
when
we
cried
unto
the
Lord
,
he
heard
our
voice
,
and
sent
an
angel
,
&c.
]
This
was
Christ
,
who
appeared
to
Moses
in
the
burning
bush
,
and
sent
Moses
to
fetch
the
Israelites
out
of
Egypt
,
and
afterwards
led
them
in
their
way
in
a
pillar
of
cloud
by
day
,
and
a
pillar
of
fire
by
night
.
See
the
note
upon
Exod.
3.
2.
And
behold
we
are
in
Kadesh
a
city
in
the
uttermost
of
thy
border
.
]
Or
,
by
Kadesh
,
to
wit
,
in
the
wildernesse
lying
near
,
and
having
the
name
of
Kadesh
the
citi●
,
Numb
.
33.
36.
Vers.
17.
Let
us
passe
,
I
pray
thee
,
through
thy
countrey
.
]
That
being
now
their
nearest
way
,
and
most
convenient
for
their
passage
in
to
Canaan
.
We
will
not
passe
through
the
fields
,
or
through
the
vineyards
,
neither
will
we
drink
of
the
water
of
the
wels
.
]
Meaning
that
they
would
not
turn
aside
into
their
fields
or
vineyards
to
do
them
any
damage
,
and
that
either
they
would
not
drink
without
paying
for
it
,
as
vers.
19.
or
else
that
they
would
onely
drink
of
the
rivers
which
were
common
,
not
meddling
with
their
wells
,
digged
for
their
private
uses
,
which
were
very
precious
in
those
hot
and
dry
countreys
.
Vers.
18.
And
Edom
said
unto
him
,
Thou
shalt
not
passe
by
me
,
&c.
]
Fearing
questionlesse
that
an
army
of
six
hundred
thousand
would
not
be
so
easily
gotten
out
of
his
countrey
again
,
if
they
were
once
suffered
to
come
in
.
Vers.
19.
And
the
children
of
Israel
said
unto
him
,
We
will
go
by
the
high
way
.
]
This
is
either
the
reply
of
the
first
messengers
,
or
a
second
embassy
upon
the
answer
brought
back
by
the
first
messengers
.
Vers.
21.
Thus
Edom
refused
to
give
Israel
passage
through
his
border
.
]
Notwithstanding
,
as
they
went
along
their
coasts
,
the
Edomites
suffered
them
to
buy
victuals
of
them
.
See
Deut.
2.
28
,
29.
Wherefore
Israel
turned
away
from
him
.
]
Fetching
a
compasse
through
the
wildernesse
about
the
land
of
Edom.
The
Lord
had
charged
them
that
they
should
not
meddle
with
the
sonnes
of
Esau
or
their
possession
,
Deut.
2.
4
,
5.
Ye
are
to
passe
through
the
coasts
of
your
brethren
,
the
children
of
Esau
—
Medd●c
not
with
them
,
for
I
will
not
give
you
of
their
land
,
no
not
so
much
as
a
footbreadth
,
so
they
went
about
,
though
the
way
through
the
wildernesse
was
very
troublesome
,
Numb
.
21.
4.
The
soul
of
the
people
was
much
discouraged
because
of
the
way
.
Vers.
22.
And
came
unto
mount
Hor.
]
From
which
some
think
the
people
that
were
driven
out
of
this
countrey
by
Esau
were
called
Horims
,
Dent.
2.
12.
The
Horims
also
dwelt
in
Seir
beforetime
,
but
the
children
of
Esau
succeeded
them
when
they
had
destroyed
them
,
&c.
and
Esau
is
called
the
Horite
,
Gen.
36.
20.
Vers.
24.
Aaron
shall
be
gathered
unt●
his
people
,
&c.
]
See
the
note
upon
Gen.
25.
8.
This
prediction
of
Aarons
death
was
to
make
it
manifest
to
the
people
,
that
he
was
by
death
kept
from
entring
Canaan
for
his
sinne
,
else
the
death
of
so
aged
a
man
would
have
been
little
regarded
.
Vers.
25.
Take
Aaron
and
Eleazar
his
sonne
,
and
bring
them
up
into
mount
Hor.
]
These
reasons
may
be
probably
given
why
this
is
appointed
to
be
done
in
the
mount
:
1.
That
it
might
be
a
signe
that
this
was
done
by
Gods
appointment
,
their
going
up
into
the
mount
being
as
it
were
a
presenting
of
themselves
before
Gods
tribunal
,
that
by
his
will
they
m●ght
be
ordered
in
this
great
businesse
.
2.
That
it
might
raise
up
the
peoples
expectation
to
observe
what
was
done
,
whence
it
is
said
,
vers.
27.
that
they
went
up
in
the
sight
of
all
the
congregation
.
3.
That
it
might
be
a
signe
of
Aarons
ascending
by
death
to
heaven
.
Vers.
28.
And
Moses
stripped
Aaron
of
his
garments
,
and
put
them
upon
Eleazar
his
sonne
.
]
The
priests
used
not
to
wear
their
holy
garments
out
of
the
tabernacle
:
But
this
was
done
by
speciall
command
of
God
.
Aaron
therefore
going
up
to
mount
Hor
in
all
the
high
priests
attire
that
he
might
die
there
,
Moses
stripped
him
there
of
all
those
holy
garments
,
not
so
much
that
they
might
not
be
defiled
by
Aarons
dead
body
,
as
that
they
might
be
put
upon
Eleazar
his
sonne
,
to
signifie
that
God
had
appointed
him
to
suce●ed
in
his
fathers
office
.
And
indeed
this
done
thus
(
once
for
all
)
was
sufficient
to
shew
that
God
had
established
this
order
,
that
the
high
priests
eldest
sonne
,
or
the
next
heir
of
the
family
(
unlesse
he
were
uncapable
of
it
,
because
of
some
blemish
)
was
still
to
succeed
in
that
place
and
office
:
and
withall
it
must
needs
be
a
great
comfort
to
Aaron
,
that
before
he
died
he
saw
his
sonne
settled
in
his
room
,
and
might
in
his
sonne
,
so
clothed
,
behold
as
in
a
type
his
Mediatour
,
the
salvation
of
God
,
Luk.
2.
29.
But
yet
in
the
dayes
of
the
Judges
we
find
that
the
high
priesthood
was
removed
from
Eleazars
to
Ithamars
posterity
,
for
Eli
was
of
the
stock
of
Ithamar
.
And
Aaron
died
there
in
the
top
of
the
mount
.
]
This
was
in
the
first
day
of
the
fifth
moneth
in
the
fourtieth
year
after
their
coming
out
of
Egypt
,
Aaron
then
being
an
hundred
and
twenty
three
years
old
,
chap.
33.
38
,
39.
and
an
evident
demonstration
this
was
of
the
insufficiency
of
the
legal
priesthood
,
Hebr.
7.
23
▪
24.
And
they
truly
were
many
priests
because
they
were
not
suffered
to
continue
by
reason
of
death
:
But
this
man
,
because
he
continueth
ever
,
hath
an
unchangeable
priesthood
.
Vers.
29.
They
mourned
for
Aaron
thirty
dayes
.
]
This
was
it
seems
the
usuall
time
of
mourning
for
great
men
,
for
so
long
also
they
mourned
for
Moses
,
Deut.
34.
8.
In
Deut.
10.
6.
it
is
said
that
Aaron
died
,
and
was
buried
at
Mosera
;
but
concerning
that
difficultie
,
see
the
note
upon
that
place
.
CHAP.
XXI
.
Vers.
1.
ANd
when
king
Arad
,
the
Canaanite
,
which
dwelt
in
the
south
,
heard
tell
that
Israel
came
by
the
way
of
the
spies
,
&c.
]
That
is
,
when
he
understood
by
the
spies
he
had
sent
forth
to
observe
the
course
of
the
Isra●lites
▪
that
they
were
turned
back
again
from
the
red
sea
,
and
marched
directly
upon
the
south
of
Canaan
,
where
his
countrey
lay
,
by
the
way
of
the
spies
,
that
is
,
by
the
way
where
he
had
sent
his
spies
to
watch
them
,
not
knowing
of
Moses
purpose
to
compasse
the
land
of
Moab
he
resolved
that
they
meant
to
enter
upon
the
south
of
Canaan
;
and
therefore
judging
it
safer
to
find
his
eneme
in
his
neighbours
countrey
then
to
be
found
by
them
in
his
own
,
he
immediately
went
forth
with
a
great
army
even
as
farre
as
mount
Hor
in
the
edge
of
the
desert
,
where
the
Israelites
now
lay
,
and
there
fought
with
them
,
and
took
some
of
them
prisoners
.
Many
Expositours
do
farre
otherwise
conceive
of
that
which
is
here
said
of
the
Israelites
coming
by
the
way
of
the
spies
;
namely
,
that
king
Arad
heard
they
came
by
the
way
where
the
spies
which
Moses
did
long
since
send
to
search
the
land
,
chap.
13.
17.
entred
that
countrey
;
and
indeed
they
entred
upon
the
south
of
Canaan
,
as
is
there
expressely
noted
.
But
first
,
because
the
Israelites
were
now
farre
from
Kadesh-Barnea
,
whence
those
spies
were
sent
to
search
the
land
of
Canaan
:
and
secondly
,
because
it
seems
apparent
by
the
text
,
that
those
that
told
this
king
Arad
of
the
Israelites
coming
,
used
the
exp●ession
here
mentioned
,
that
they
came
by
the
way
of
the
spies
,
and
we
no
way
find
that
either
this
king
,
or
any
other
of
the
Canaanites
,
did
ever
know
any
thing
of
the
Israelites
spies
that
were
sent
to
search
the
land
,
therefore
I
conceive
that
this
is
meant
rather
,
as
is
abovesaid
,
of
the
way
where
king
Arad
had
sent
spies
to
observe
which
way
the
Israelites
would
take
,
of
whose
return
from
the
red
sea
he
had
before
been
informed
,
as
is
noted
,
chap.
33.
40.
As
for
the
battel
which
was
here
fought
betwixt
the
Israelites
and
the
army
of
this
king
Arad
,
very
observable
it
is
,
first
,
that
the
Lord
so
disposed
of
it
by
his
providence
,
that
this
one
king
should
onely
come
forth
against
them
,
and
that
all
the
Canaanites
in
those
parts
did
not
joyn
their
forces
together
against
them
(
for
by
this
means
the
Israelites
were
not
so
daunted
,
but
that
they
were
willing
to
fight
with
them
;
)
and
secondly
,
that
notwithstanding
the
Lord
suffered
them
to
be
foyled
,
so
that
some
of
them
were
taken
prisoners
in
this
battel
:
for
hereby
he
taught
them
at
first
how
unable
they
were
in
themselves
to
conquer
those
nations
,
that
so
they
might
learn
to
trust
in
God
,
and
not
in
themselves
.
If
one
king
thus
prevailed
over
them
,
how
should
they
be
able
to
destroy
all
the
inhabitans
of
the
land
,
combining
themselves
together
,
if
the
Lord
should
not
assist
them
?
Vers.
2.
And
Israel
vowed
a
vow
unto
the
Lord
,
&c.
]
That
is
,
the
Israelites
intending
to
renew
the
battel
,
and
again
once
more
to
set
upon
Arad
and
his
army
,
called
upon
God
for
help
,
and
vowed
to
devote
unto
him
their
enemies
and
all
their
cities
,
that
is
,
utterly
to
destroy
them
,
If
thou
wilt
indeed
deliver
this
people
into
my
hand
,
then
I
will
utterly
destroy
their
cities
:
for
when
things
were
thus
devoted
,
the
persons
were
killed
,
the
cities
burnt
,
and
the
goods
confiscate
to
the
Lord
,
so
that
nothing
was
reserved
for
their
own
private
use
,
as
is
noted
upon
Levit.
27.
28.
and
this
was
a
vow
agreeable
to
Gods
law
,
Exod.
23.
32.
Thou
shalt
make
no
covenant
with
them
,
nor
with
their
gods
.
Vers.
3.
And
the
Lord
hearkened
to
the
voice
of
Israel
,
and
delivered
up
the
Canaanites
.
]
That
is
,
this
army
of
Arad
,
whom
,
in
a
second
battel
,
after
this
vow
they
vanquished
and
destroyed
.
And
they
utterly
destroyed
them
and
their
cities
:
and
he
called
the
name
of
that
place
Hormah
.
]
But
how
could
they
,
being
so
farre
off
in
the
wildernesse
,
destroy
their
cities
lying
within
Canaan
?
surely
had
Moses
at
this
time
entred
Canaan
in
the
pursuit
of
Arad
,
he
would
not
have
fallen
back
again
into
the
deserts
.
It
seemeth
therefore
that
the
accomplishment
of
this
vow
was
performed
long
after
,
to
wit
,
by
the
men
of
Judah
and
Simeon
,
when
they
were
come
into
the
land
of
Canaan
,
as
is
expressed
,
Judg.
1.
17.
And
Judah
went
with
Simeon
his
brother
,
and
they
slew
the
Canaanites
that
inhabited
Zephath
,
and
utterly
destroyed
it
:
and
the
name
of
the
citie
was
called
Hormah
;
so
that
this
clause
was
here
inserted
either
by
Mosesprophetically
,
or
by
some
other
holy
man
afterwards
.
Vers.
4.
And
they
journeyed
from
mount
Hor
by
the
way
of
the
red
sea
,
&c.
]
That
is
,
they
went
from
Hor
Eastward
,
a
way
that
led
to
the
red
sea
,
which
lay
North
and
South
,
the
common
rode
from
Gilead
and
Moab
to
Eziongaber
,
&c.
and
so
crossing
that
way
,
they
passed
on
to
Zalmonah
,
and
so
(
turning
then
Northward
)
to
Punon
,
as
is
expressed
,
Numb
.
33.
41
,
42.
and
here
it
seems
it
was
that
the
Israelites
were
punished
with
fiery
serpents
.
And
the
soul
of
the
people
was
much
discourag●d
because
of
the
way
.
]
That
is
,
because
they
were
led
a
great
way
about
through
a
desert
,
full
of
wants
and
difficulties
;
and
that
the
rather
,
because
now
they
began
to
think
,
puffed
up
with
their
late
victory
,
that
it
had
been
easie
for
them
to
have
forced
a
passage
the
nearest
way
.
Vers.
5.
And
the
people
spake
against
God
,
and
against
Moses
,
&c.
]
And
so
tempted
Christ
,
1.
Cor.
10.
9.
Neither
let
us
tempt
Christ
as
some
of
them
also
tempted
,
and
were
destroyed
of
serpents
.
Vers.
6.
And
the
Lord
sent
fiery
ser●ents
among
the
people
,
&c.
]
So
called
,
because
their
venemous
biting
did
cause
a
grievous
burning
in
the
bodies
of
the
Israelites
.
It
may
seem
that
they
were
a
kind
of
serpents
with
wings
,
that
so
flying
amongst
them
did
here
and
there
seise
upon
them
,
and
bite
them
,
such
as
the
prophet
speaks
of
,
Esa.
14.
29.
Out
of
the
serpents
root
shall
come
forth
a
cockatrice
,
and
his
fruit
shall
be
a
fiery
flying
serpent
.
The
word
in
the
originall
is
,
Seraphin
,
that
is
,
Burners
,
the
very
same
name
whereby
the
Angels
are
called
,
Esa.
6.
2.
because
of
their
burning
zeal
for
Gods
glory
.
The
wildernesse
,
through
which
the
Israelites
now
went
,
did
abound
with
many
sorts
of
these
serpents
,
and
therefore
it
is
called
that
great
and
terrible
wildernesse
wherein
were
fiery
serpents
and
scorpions
,
Deut.
8.
15.
onely
God
had
hitherto
kept
them
from
hurting
his
people
,
till
now
for
their
sinne
he
gave
them
power
to
bite
and
kill
them
:
and
indeed
the
punishment
was
just
according
to
their
sinne
;
for
now
God
gave
them
just
cause
to
complain
of
thirst
,
and
with
the
venemous
biting
of
fiery
serpents
he
punished
their
virulent
tongues
,
to
whom
that
might
well
be
applyed
which
the
Psalmist
speaks
,
Psal.
140.
3.
They
have
sharpened
their
tongues
as
a
serpent
,
adders
poison
is
under
their
lips
.
Vers.
8.
Make
thee
a
fiery
serpent
,
and
set
it
upon
a
pole
,
&c.
]
This
was
the
way
which
the
Lord
prescribed
for
the
curing
of
the
Israelites
,
that
were
bitten
with
fiery
serpents
,
namely
,
that
Moses
should
make
a
fiery
serpent
,
that
is
,
a
figure
or
representation
of
those
fiery
serpents
wherewith
they
were
stung
,
and
that
of
brasse
,
as
we
may
see
in
the
following
verse
,
the
better
to
represent
their
fiery
quality
,
because
brasse
is
of
a
fiery
colour
(
and
therefore
it
is
said
of
the
Cherubims
that
Ezekiel
saw
in
a
vision
,
Ezek.
1.
7.
that
they
sparkled
like
the
colour
of
burnished
brasse
,
and
then
set
it
upon
a
pole
,
to
the
end
that
it
might
be
seen
from
every
quarter
of
the
camp
,
so
that
every
man
that
was
stung
with
the
fiery
serpents
might
look
upon
this
brasen
serpent
,
and
thereby
might
be
healed
.
Now
this
way
of
cure
the
Lord
prescribed
for
two
reasons
:
first
,
because
this
,
being
no
naturall
way
of
cure
,
did
the
better
discover
that
it
was
of
Gods
mercy
;
and
secondly
,
that
it
might
be
a
type
of
Christ
and
our
redemption
by
him
,
John
3.
14
▪
15.
As
Moses
lifted
up
the
serpent
in
the
wildernesse
,
even
so
must
the
sonne
of
man
be
lifted
up
;
That
whosoever
believeth
in
him
should
not
perish
,
but
have
eternall
life
.
For
first
,
as
the
Israelites
were
bitten
with
fiery
serpents
,
and
that
biting
was
mortall
and
deadly
;
so
was
all
mankind
in
our
parents
mortally
stung
and
bitten
by
Satan
,
that
old
serpent
,
Rev.
12.
9.
so
that
their
whole
nature
is
envenomed
with
sinne
,
as
a
deadly
poison
,
and
as
it
were
set
on
fire
of
hell
,
as
S.
James
speaks
of
the
tongue
in
particular
▪
James
●
.
6
,
8.
and
that
so
,
that
without
some
way
of
recovery
they
must
needs
perish
everlastingly
,
By
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
,
Rom.
5.
12.
and
,
the
sting
of
death
is
sinne
,
saith
the
same
Apostle
,
1.
Cor.
15.
56.
Secondly
,
as
the
brazen
serpent
,
which
Moses
made
for
the
cure
of
the
Israelites
,
had
the
outward
form
of
those
fiery
serpents
,
yet
had
not
the
poyson
of
those
serpents
in
it
;
so
Christ
came
in
the
likenesse
of
sinnefull
flesh
,
Rom.
8.
3.
and
yet
was
without
sinne
:
Thirdly
,
as
the
brazen
serpent
was
lifted
upon
a
pole
,
that
when
any
man
was
stung
with
the
fiery
serpents
he
might
lift
up
his
eyes
,
and
look
upon
it
;
so
Christ
was
lifted
upon
the
crosse
,
to
the
end
he
might
save
death-stung
sinners
;
or
rather
,
so
was
Christ
lifted
up
and
held
forth
unto
men
in
the
preaching
of
the
Gospel
,
that
so
all
poore
sinners
might
look
upon
him
as
the
onely
authour
of
eternall
salvation
,
according
to
that
of
S.
Paul
to
the
Galatians
,
Who
hath
bewitched
you
,
that
you
should
not
obey
the
truth
,
before
whose
eyes
Jesus
Christ
hath
been
evidently
set
forth
crucified
among
you
?
Gal.
3.
1.
And
fifthly
,
as
the
Israelites
,
that
were
mortally
bitten
by
those
fiery
serpents
,
were
perfectly
cured
onely
by
looking
on
the
brazen
serpent
,
whereof
there
could
be
no
naturall
reason
;
so
are
sinners
perfectly
saved
from
that
death
whereto
they
were
liable
because
of
sinne
,
onely
by
casting
an
eye
of
faith
upon
Christ
,
whereof
no
reason
can
be
given
but
the
will
of
God
;
and
therefore
is
the
preaching
of
this
way
of
salvation
called
the
foolishnesse
of
preaching
,
1.
Cor.
1.
21.
And
indeed
partly
because
it
was
such
a
notable
type
of
the
promised
Messiah
,
and
partly
that
it
might
be
a
memoriall
of
this
singular
me●cy
which
God
thereby
had
afforded
them
,
the
Israelites
carefully
kept
this
brazen
serpent
unto
the
dayes
of
Hezekiah
;
but
then
because
the
people
burnt
incense
to
it
,
that
good
King
brake
it
in
pieces
,
2.
Kings
18.
4.
Vers.
10.
And
the
children
of
Israel
set
forward
,
and
pitched
in
Oboth
.
]
They
removed
not
from
mount
Hor
to
Oboth
,
but
(
as
is
before
noted
upon
vers.
14.
)
from
mount
Hor
they
removed
to
Zalmonah
,
and
then
to
Punon
,
and
then
to
Oboth
,
as
we
reade
,
chap.
33.
41
,
42
,
43.
whence
we
may
most
probably
conclude
,
that
about
Punon
it
was
that
the
brazen
serpent
was
made
,
because
it
is
said
here
that
they
set
sorward
from
the
place
where
that
was
done
,
and
then
pitched
in
Oboth
.
Vers.
11.
And
they
journ●yed
from
Oboth
,
and
pitched
at
Ije-abarim
,
in
the
wildernesse
,
which
is
before
Moab
,
&c.
]
And
so
were
come
from
Edoms
borders
to
Moabs
,
with
whom
also
they
might
not
meddle
,
Deut.
2.
9.
And
the
Lord
said
unto
me
,
Distresse
not
the
Moabites
,
neither
contend
with
them
in
battel
.
Vers.
12.
From
thence
they
removed
and
pitched
in
the
valley
of
Zared
.
]
Zared
was
the
name
both
of
the
valley
and
river
that
ranne
through
that
valley
,
Deut.
2.
13.
where
was
it
seems
Dibon-gad
;
for
chap.
33.
45.
it
is
said
that
they
departed
from
lim
,
and
pitched
in
Dibon-gad
.
Vers.
13.
From
thence
they
removed
and
pitched
on
the
other
side
of
Arnon
,
&c.
]
From
Dibon-gad
they
went
to
Almon-diblathaim
,
thence
to
the
mountains
of
Abarim
,
Num.
33.
46
,
47.
which
it
▪
seems
were
in
this
place
on
the
other
side
of
Arnon
.
For
Arnon
is
the
border
of
Moab
between
Moab
and
the
Amorites
.
]
Arnon
was
a
river
that
did
at
this
time
divide
the
countrey
of
the
Amorites
from
the
land
of
the
Moabites
.
Indeed
the
countrey
beyond
Arnon
towards
Jordan
had
been
in
the
possession
of
Moab
,
but
Sihon
had
taken
it
from
them
,
ver.
16.
so
that
now
Arnon
was
the
border
between
the
Moabites
and
the
Amorites
;
which
Moses
notes
,
to
let
us
see
how
God
by
this
means
had
provided
this
countrey
for
the
Israelites
,
who
might
not
have
meddled
with
it
,
if
it
had
been
still
in
the
Moabites
possession
,
but
were
now
commanded
to
take
it
from
the
Amorites
,
Deut.
2.
24.
Rise
ye
up
,
take
your
journey
,
and
passe
over
the
river
Arnon
;
behold
I
have
given
into
thy
hand
Sihon
the
Amorite
,
King
of
Heshbon
,
and
his
land
,
&c.
and
hence
it
was
that
the
King
of
the
Amorites
and
Moabites
challenged
this
land
in
the
dayes
of
Jephthah
,
Israel
took
away
my
land
when
they
came
up
out
of
Egypt
,
from
Arnon
even
unto
Jabbok
and
unto
Jordan
;
now
therefore
restore
thoselands
again
peaceably
.
Vers.
14.
Wherefore
it
is
said
in
the
book
of
the
warres
of
the
Lord
,
what
he
did
in
the
red
sea
,
&c.
]
This
place
is
diversly
translated
,
and
therefore
also
diversly
expounded
by
Interpreters
.
According
to
our
translation
the
meaning
and
drift
of
the
words
seems
to
be
this
,
There
was
a
book
extant
in
Moses
time
,
but
now
lost
,
called
the
book
of
the
warres
of
the
Lord
,
wherein
it
seems
the
victories
which
the
Lord
gave
the
Israelites
over
their
enemies
were
more
largely
described
,
which
are
here
but
briefly
touched
:
out
of
this
book
Moses
cit●s
these
following
words
▪
What
he
did
in
the
red
sea
,
and
in
the
brooks
of
Arnon
,
and
at
the
stream
of
the
brooks
that
goeth
down
to
the
dwelling
of
Ar
,
and
lieth
upon
the
border
of
Moab
;
and
that
partly
to
prove
what
he
had
said
before
,
ver.
13.
that
Arnon
was
at
present
the
border
between
the
land
of
Moab
,
and
the
land
of
the
Amorites
,
though
formerly
the
land
beyond
Arnon
belonged
also
to
the
Moabites
;
and
partly
also
to
give
a
touch
,
that
here
at
their
entrance
into
the
Amorites
land
the
Lord
wrought
wonders
for
them
,
not
inferiour
to
his
dealing
with
them
when
he
drowned
the
Egyptians
in
the
red
sea
.
Our
Translatours
have
noted
in
the
margin
of
our
Bibles
,
that
this
place
cited
out
of
that
book
of
the
warres
of
the
Lord
may
be
read
thus
,
Vaheb
in
Saphah
,
and
in
the
brooks
of
Arnon
,
&c.
but
if
it
be
so
read
it
is
hard
to
conjecture
what
was
meant
thereby
,
onely
some
Expositours
hold
that
Vaheb
was
the
name
of
that
King
of
the
Moabites
,
mentioned
vers.
26.
whom
Sihon
conquered
;
and
others
that
it
was
the
name
of
a
city
in
Saphah
:
but
the
words
cited
being
but
an
imperfect
clause
,
taken
out
of
a
book
not
now
extant
,
no
wonder
it
is
though
the
meaning
of
them
cannot
be
found
out
;
sufficient
it
is
for
us
that
they
plainly
enough
prove
that
for
which
Moses
cites
them
,
namely
that
the
river
Arnon
did
divide
the
land
of
the
Amorites
and
the
land
of
Moab
.
Vers.
16.
And
from
thence
they
went
to
Beer
.
]
Neither
this
place
called
Beer
,
nor
those
mentioned
vers.
18
,
19
,
20.
to
wit
,
Mattanah
,
Nahaliel
,
and
Bamoth
,
are
named
Numb
.
33.
and
therefore
it
seems
they
were
not
severall
stations
,
but
onely
the
names
of
such
places
as
they
passed
by
when
they
went
forward
from
the
mountains
of
Abarim
,
which
were
about
Arnon
,
to
the
plains
of
Moab
,
Numbers
33.
48.
That
is
the
well
whereof
the
Lord
spake
unto
Moses
,
Gather
the
people
together
,
and
I
will
give
them
water
,
&c.
]
The
meaning
of
these
words
is
,
that
at
this
place
,
called
thence
Beer
,
which
signifieth
a
well
,
the
Lord
did
miraculously
again
supply
them
with
water
,
and
that
in
the
sight
of
all
the
people
,
having
appointed
Moses
to
gather
them
together
for
this
very
purpose
.
The
manner
how
this
was
done
is
not
expressed
in
the
story
,
but
from
the
ensuing
song
we
may
probably
inferre
thus
much
,
to
wit
,
that
the
people
being
in
some
distresse
for
water
in
that
wildernesse
,
mentioned
ver.
13.
through
which
they
were
now
going
,
God
stayed
not
now
till
they
murmured
again
,
but
of
his
own
accord
did
appoint
Moses
to
gather
the
people
together
,
and
to
set
the
princes
of
the
tribes
to
dig
with
their
staves
,
promising
that
a
well
should
thereupon
miraculously
spring
up
in
that
dry
and
barren
place
;
which
was
accordingly
done
,
and
so
thereupon
the
people
sung
that
ensuing
gratulatory
song
,
ver.
17
,
18.
wher●in
with
much
joy
and
praise
to
God
they
acknowledged
the
miraculous
manner
of
that
wells
springing
up
,
Spring
up
,
O
well
;
Sing
ye
unto
it
.
The
Princes
digged
the
well
,
the
nobles
of
the
people
digged
it
,
by
the
direction
of
the
Lawgiver
,
with
their
staves
.
And
this
,
it
seems
,
was
that
renowned
well
called
Beer-elim
,
Esa.
15.
8.
that
is
,
the
well
of
the
mighty
ones
,
and
might
have
a
like
spirituall
signification
as
had
before
those
waters
that
came
out
of
the
rock
:
for
as
that
rock
was
Christ
,
1.
Cor.
10.
4.
so
this
well
might
be
a
figure
of
him
,
who
is
the
fountain
of
the
gardens
,
a
well
of
living
waters
,
Cant.
4.
15.
secondly
,
the
waters
springing
from
thence
might
signifie
that
saving
doctrine
and
graces
of
Gods
spirit
which
from
Christ
are
derived
unto
the
faithfull
,
and
are
in
them
alwayes
as
a
well
of
water
springing
up
unto
life
everlasting
,
John
4.
14.
thirdly
,
the
Princes
digging
of
this
well
with
their
staves
might
be
a
figure
of
the
labour
of
governours
to
open
and
bring
forth
to
the
people
the
ordinances
of
God
,
the
word
,
and
the
ministry
thereof
:
and
fourthly
,
the
Israelites
singing
about
this
well
might
he
a
signe
of
that
Christian
joy
whereof
the
Prophet
speaks
,
Esa.
12.
3
,
4.
With
joy
shall
ye
draw
water
out
of
the
wells
of
salvation
,
and
in
that
day
shall
ye
say
,
Praise
the
Lord
,
&c.
Vers.
21.
And
Israel
sent
messengers
to
Sihon
king
of
the
Amorites
,
&c.
]
When
they
were
to
passe
over
the
river
Arnon
,
mentioned
vers.
13.
God
had
told
them
that
they
should
destroy
Sihon
,
and
possesse
his
countrey
,
Deut.
2.
24
▪
Rise
ye
up
,
and
passe
over
the
river
Arnon
:
Behold
,
I
have
given
into
thy
hand
Sihon
the
Amorite
,
king
of
Heshbon
,
and
his
land
,
&c.
yet
now
out
of
the
wildernesse
of
Kedemo●h
,
Deut.
2.
26.
they
sent
messengers
to
him
,
doubtlesse
not
without
Gods
allowance
,
to
desire
a
peaceable
passage
through
his
countrey
,
thereby
to
render
him
afterwards
the
more
inexcusable
when
he
was
destroyed
,
both
in
his
own
conscience
,
and
in
the
judgement
of
others
that
should
hear
of
it
.
Vers.
22.
We
will
not
drink
of
the
waters
of
the
well
.
]
See
the
note
upon
●hap
.
20.
17.
Vers.
24.
For
the
border
of
the
children
of
Ammon
was
strong
.
]
And
therefore
Sihon
had
not
encroched
upon
their
countrey
,
as
he
had
upon
the
Moabites
,
at
least
not
beyond
the
river
Jabbok
,
see
Josh.
13.
25.
for
this
is
not
added
as
a
reason
why
the
Israelites
made
not
warre
upon
them
,
Gods
command
was
a
restraint
sufficient
for
them
,
Deut.
2.
19.
And
when
thou
comest
nigh
over
against
the
children
of
Ammon
,
distresse
th●m
not
,
nor
meddle
with
them
,
&c.
Vers.
25.
And
Israel
took
all
these
cities
,
&c.
]
Destroying
all
the
inhabitants
,
Deut.
2.
34.
And
we
took
all
his
cities
at
that
time
,
and
utterly
destroyed
all
the
men
and
the
women
,
and
the
little
ones
,
&c.
Vers.
26.
For
Heshbon
was
the
citie
of
Sihon
the
king
of
the
Amorites
,
&c.
]
Because
Heshbon
and
the
countrey
adjoyning
had
been
the
possession
of
the
Moabites
,
and
God
had
charged
the
Israelites
not
to
meddle
with
their
countrey
,
Deut.
2.
9.
therefore
Moses
doth
largely
prove
from
this
place
to
the
end
of
the
30.
verse
,
that
both
Heshbon
and
the
countrey
adjoyning
was
the
possession
of
Sihon
when
the
Israelites
took
it
,
Sihon
having
taken
it
from
the
former
king
of
the
Moabites
,
that
is
,
from
him
that
was
king
before
Balak
,
that
was
at
present
their
king
,
chap.
22.
4.
Concerning
which
see
also
what
is
noted
before
upon
vers.
13.
Vers.
27.
Wherefore
they
that
speak
in
proverbs
,
say
,
&c.
]
By
proverbs
in
the
Scripture
are
generally
meant
all
wise
and
pithie
sayings
,
especially
when
they
are
grown
to
be
in
common
use
amongst
men
,
1.
Sam.
24.
13.
As
saith
the
proverb
of
the
antients
,
Wickednesse
proceedeth
from
the
wicked
;
and
secondly
,
more
particularly
those
are
called
proverbs
,
first
,
that
are
expressed
with
figurative
words
,
or
by
way
of
similitude
,
as
Ezek.
18.
2.
What
mean
ye
that
ye
use
this
proverb
concerning
the
land
of
Israel
,
The
fathers
have
●aten
sowre
grapes
,
and
the
childrens
teeth
are
set
on
edge
?
secondly
,
that
are
taken
up
as
by-words
,
by
way
of
scorning
and
d●riding
men
,
as
Deut.
28.
17.
Thou
shalt
become
an
astonishment
,
a
proverb
,
and
a
by-word
among
all
nations
,
and
Hab.
2.
6.
Shall
not
all
these
take
up
a
parable
and
a
taunting
proverb
against
him
?
:
and
so
consequently
by
those
that
speak
in
proverbs
are
meant
here
,
such
as
did
compose
or
utter
songs
or
ballads
made
by
way
of
triumphing
over
some
vanquished
enemie
,
and
that
because
in
such
songs
they
used
to
scoff
at
those
that
were
so
vanquished
,
and
the
severall
passages
of
such
songs
were
usually
taken
up
afterwards
as
a
proverb
and
by-word
.
Now
Moses
(
to
prove
that
Heshbon
and
the
countrey
adjoyning
now
taken
by
the
Israelites
had
formerly
been
taken
from
the
Moabites
by
Sihon
)
alledgeth
this
proverbiall
song
(
which
no
doubt
was
first
made
and
used
by
the
Amorites
by
way
of
triumphing
over
the
vanquished
Moabltes
)
and
that
the
rather
because
the
Israelites
now
might
more
justly
,
and
so
happely
did
,
insult
over
the
Amorites
with
the
same
proverbiall
taunt
wherewith
they
had
before
derided
the
Moabites
.
Let
the
city
of
Sihon
be
built
and
prepared
.
]
Implying
that
though
Heshbon
perished
,
vers.
30.
being
in
Moabs
hand
,
yet
now
it
should
be
more
fairly
and
more
strongly
fort●fied
being
in
Sihons
hand
;
and
so
also
being
applyed
to
the
Israelites
victory
,
that
though
it
were
much
defaced
in
Sihons
hands
,
yet
now
the
Israelites
would
build
it
more
fairly
.
Vers.
28.
For
there
is
a
fire
gone
out
of
Heshbon
,
a
flame
from
the
city
of
Sihon
,
&c.
]
That
is
,
the
fury
of
warre
,
which
was
kindled
and
began
in
the
subversion
and
laying
waste
of
Heshbon
,
brake
out
from
thence
and
consumed
the
countrey
of
the
Moabites
as
farre
as
Ar
,
a
chief
city
of
theirs
,
and
the
Lords
of
the
high
places
of
Arnon
,
that
is
the
princes
,
priests
,
and
gods
of
the
Moabites
(
for
all
these
may
be
comprehended
under
this
word
Lords
)
even
as
farre
as
Arnon
.
And
hence
it
is
that
the
prophet
,
speaking
of
the
vain
confidence
of
the
Moabites
in
the
strength
of
Heshbon
(
for
the
Moabites
had
then
recovered
this
countrey
again
,
the
Israelites
being
carryed
captives
into
Assyria
)
he
threatens
that
those
cities
wherein
they
trusted
should
by
the
Chaldeans
be
first
destroyed
,
and
in
the
words
he
useth
doth
manifestly
allude
to
this
taunting
song
of
the
Amorites
when
they
conquered
the
Moabites
,
here
cited
by
Moses
,
Jer.
48.
45.
A
fire
shall
come
forth
out
of
Heshbon
,
and
a
flame
from
the
middest
of
Sihon
,
and
shall
devour
the
corner
of
Moab
,
and
the
crown
of
the
head
of
the
tumultuous
ones
,
&c.
Vers.
29.
Wo
unto
thee
,
O
Moab
;
thou
art
undone
,
O
people
of
Shemosh
,
&c.
]
In
this
clause
of
their
song
the
Amorites
scoff
at
Shemosh
,
who
was
the
god
of
the
Moabites
,
1.
King
.
11.
7.
the
Amorites
had
another
god
,
to
wit
,
Milcom
,
1.
King
.
11.
5.
&
they
therefore
now
derided
the
Moabites
,
because
their
God
,
though
they
had
been
so
long
his
people
,
and
had
served
him
so
carefully
,
was
not
able
to
help
them
,
but
had
delivered
them
into
captivity
to
Sihon
,
as
it
follows
in
the
next
words
,
He
,
that
is
,
their
God
Shemosh
,
hath
given
his
sonnes
that
escaped
and
his
daughters
into
captivity
,
unto
Sihonking
of
the
Amorites
.
But
how
much
more
properly
might
the
Israelites
take
up
this
proverb
now
against
the
Amorites
?
Vers.
30.
We
have
shot
at
them
.
]
To
wit
,
first
the
Amorites
,
then
the
Israelites
.
Vers.
32.
And
Moses
sent
to
spie
out
Jaazer
,
&c.
]
A
city
also
that
ha●
been
Moabs
,
Jer.
48.
31
,
32.
but
now
was
the
Amorites
;
a
fruitfull
pasture-countrey
it
stood
in
,
and
was
given
to
Gad
,
Numb
.
32.
1.
Vers.
33.
And
they
turned
and
went
up
by
the
way
of
Bashan
,
&c.
]
A
rich
countrey
this
Bashan
was
,
famous
for
its
huge
oaks
,
Ezek.
27.
6.
Of
the
oaks
of
Bashan
have
they
made
thine
oars
;
also
the
pastures
nourished
strong
and
fat
cattel
,
whereto
the
Scripture
often
alludeth
,
Deut.
32.
14.
Butter
of
kine
,
and
milk
of
sheep
,
with
fat
of
lambs
and
rammes
of
the
breed
of
Bashan
,
and
Amos
4.
1.
Hear
this
word
ye
kine
of
Bashan
:
and
there
were
in
it
threescore
cities
with
high
walled
gates
and
barres
,
Deut.
3.
4
,
5.
and
indeed
this
which
is
said
of
their
high
walled
cities
makes
it
manifest
,
that
the
Israelites
spyes
were
here
amongst
other
places
,
when
they
searched
the
land
of
Canaan
.
Vers.
34.
And
the
Lord
said
unto
Moses
,
Fear
him
not
,
&c.
]
Og
the
king
of
Bashan
was
a
huge
gyant
,
Deut.
3.
11.
his
bedsted
was
a
bedsted
of
iron
,
nine
cubits
was
the
length
thereof
,
and
foure
cubits
the
breadth
of
it
;
and
the
rather
doubtlesse
did
the
Lord
encourage
Moses
not
to
fear
him
,
because
they
were
like
enough
to
be
scared
with
the
very
sight
of
him
,
to
which
end
also
he
assures
him
that
he
should
do
to
him
as
he
did
unto
Sihon
King
of
the
Amorites
,
making
the
experience
he
had
of
Gods
help
against
Sihon
a
ground
of
encouragement
for
the
present
against
Og
,
and
his
armie
too
.
CHAP.
XXII
.
Vers.
1.
ANd
the
children
of
Israel
set
f●rward
,
and
pitched
in
the
plains
of
Moab
,
on
this
side
Jordan
,
by
Jericho
.
]
In
the
third
chapter
vers.
48.
it
is
said
that
they
d●parted
from
the
mountains
of
Abarim
,
and
pitched
in
the
plains
of
Moab
,
by
Jordan
,
near
Jericho
,
and
that
is
the
last
removall
of
the
camp
of
Israel
there
mentioned
.
Now
they
came
to
the
mountains
of
Abarim
at
their
first
passing
over
the
river
Arnon
,
as
is
noted
before
upon
vers.
13.
And
therefore
it
seems
,
that
all
those
things
related
from
the
13.
verse
of
the
former
chapter
to
the
end
of
the
chapter
,
as
concerning
their
going
to
Beer
,
vers.
16.
where
a
well
sprung
up
so
miraculously
,
and
concerning
the
conquests
of
Sihon
and
Og
,
were
done
,
the
camp
and
the
tabernacle
still
abiding
at
the
mountains
of
Abarim
;
and
then
after
that
the
camp
of
Israel
set
forward
from
thence
,
and
pitched
in
the
plains
of
Moab
,
so
called
,
because
they
had
been
sometime
Moabs
,
and
did
border
upon
the
land
of
Moab
,
though
they
were
afterwards
the
Amorites
,
and
now
the
Israelites
by
conquest
.
These
plains
reached
unto
Jordan
right
over
against
Jericho
.
And
here
the
Israelites
remained
till
after
Moses
death
they
passed
over
Jordan
into
the
land
of
Canaan
:
in
which
time
many
notable
things
fell
out
,
even
all
recorded
from
this
place
to
the
end
of
Deuteronomy
and
in
the
beginning
of
Joshua
,
till
their
entrance
into
Canaan
.
Vers.
3.
And
Moab
was
sore
afraid
of
the
people
,
because
they
were
many
,
&c.
]
The
Moabites
had
no
cause
at
all
to
be
afraid
of
the
Israelites
,
though
they
were
many
;
for
the
Israelites
had
made
known
to
them
their
resolution
not
to
meddle
with
them
,
and
accordingly
had
peaceably
passed
by
their
countrey
,
yea
they
had
,
to
their
own
trouble
,
fetched
a
great
compasse
about
,
purposely
that
they
might
not
annoy
them
by
passing
through
their
land
;
and
besides
,
in
destroying
the
Amorites
they
had
done
them
a
pleasure
,
having
thereby
freed
them
from
ill
neighbours
who
had
lately
by
the
sword
taken
away
a
great
part
of
their
countrey
from
them
,
chap.
21.
26.
But
yet
,
being
stricken
with
terrours
from
God
,
all
this
could
not
qui●t
their
minds
:
They
saw
they
were
a
numerous
mighty
people
,
and
that
they
had
now
already
vanquished
two
great
kings
,
and
that
they
were
still
upon
the
borders
of
their
countrey
,
and
hereupon
they
were
ready
to
conclude
,
that
as
the
Amorites
had
lately
taken
away
part
of
their
countrey
,
so
this
people
,
that
had
now
destroyed
the
Amorites
,
would
take
away
the
rest
,
and
so
were
mightily
perplexed
and
distressed
.
The
Lord
herein
making
good
his
promise
to
his
people
,
Exod.
15.
15.
The
mighty
men
of
Moab
trembling
shall
take
hold
upon
them
;
all
the
inhabitants
of
Canaan
shall
melt
away
;
and
again
Deut.
2.
25.
This
day
will
I
begin
to
put
the
dread
of
thee
,
and
the
fear
of
thee
upon
the
nations
that
are
under
the
whole
heaven
,
who
shall
hear
report
of
thee
,
and
shall
tremble
and
be
in
anguish
because
of
thee
.
Vers.
4.
And
Moab
said
unto
the
Elders
of
Midian
,
&c.
]
That
is
,
the
Moabites
being
in
this
distresse
,
and
considering
that
the
onely
way
to
secure
themselves
against
the
evil
fea●ed
was
so
strengthen
themselves
against
the
Israelites
,
and
that
hereby
also
they
might
happely
regain
what
the
Amorites
had
formerly
taken
from
them
,
they
sent
to
the
elders
of
Midian
to
desire
them
to
joyn
with
them
against
the
Israelites
,
and
that
because
the
Midianites
were
subject
to
the
same
king
▪
or
at
least
were
neighbours
confederate
wi●h
them
:
and
so
it
is
evident
they
did
,
though
they
had
no
cause
for
it
:
for
first
,
they
were
in
a
manner
allyed
to
the
Israelites
,
being
the
posterity
of
Midian
,
who
was
the
sonne
of
Abraham
by
his
wife
Keturah
,
Gen.
25.
1
,
2.
and
secondly
,
the
Israelites
had
not
meddled
with
them
;
and
thirdly
,
the
Israelites
conquest
of
the
Amorites
was
an
advantage
to
the
Midianites
,
who
were
by
this
means
freed
from
Sihons
tyrannous
yoke
:
for
that
they
were
before
in
bondage
to
him
appears
,
because
the
five
kings
of
Midian
that
combined
with
Moab
,
and
perished
for
the
same
,
chap.
31.
8.
are
called
the
Dukes
of
Sihon
,
Josh.
13.
21.
Some
conceive
that
the
Ammonites
did
also
joyn
with
the
Moabites
and
Midianites
at
this
time
,
which
they
ground
upon
that
place
,
Deut.
23.
3
,
4.
An
Ammonite
or
a
Moabite●shall
not
▪
enter
into
the
congregation
of
the
Lord
;
Because
they
met
you
not
with
bread
and
with
water
,
in
the
way
when
you
came
forth
out
of
Egypt
,
a●d
because
they
hired
against
thee
Balaam
the
sonne
of
Beor
,
of
Pethor
,
of
Mesopotamia
,
to
curse
thee
.
But
that
last
clause
happely
is
meant
onely
of
the
Moabites
;
which
indeed
we
may
the
rather
think
,
because
there
is
not
in
this
story
the
least
mention
of
the
Ammonites
.
Now
shall
this
company
lick
up
all
that
are
round
about
us
,
as
the
ox
licketh
up
the
grasse
of
the
field
.
]
This
is
the
argument
whereby
the
Moabites
sought
to
perswade
the
Midianites
to
joyn
with
them
against
the
Israelites
,
namely
,
because
if
they
were
let
alone
,
they
would
doubtlesse
devour
both
them
and
all
the
neighbo●ring
nations
.
It
is
all
one
as
if
they
had
said
,
By
what
this
people
have
already
done
in
the
two
kingdomes
of
Sihon
and
Og
,
you
may
see
that
they
do
not
content
themselves
to
subdue
a
people
,
and
make
them
tributaries
,
but
where
they
conquer
they
●tterly
destroy
all
the
inhabitants
;
and
this
therefore
they
will
do
to
us
,
because
of
their
multitudes
,
if
we
joyn
not
our
forces
together
,
as
easily
as
a
company
of
oxen
will
lick
up
the
grasse
of
a
field
they
are
put
into
,
leaving
the
ground
bare
where
they
go
,
so
that
it
is
high
time
for
us
to
look
about
us
,
and
to
bandy
our selves
to
fight
with
them
.
And
indeed
however
their
fear
were
causelesse
now
,
because
the
Lord
had
charged
the
Israelites
not
to
meddle
with
the
Moabites
,
as
is
before
noted
,
yet
in
future
times
even
this
people
of
Moab
were
subdued
by
the
Israelites
,
though
not
utterly
destroy●d
,
to
wit
,
in
the
dayes
of
David
,
1.
Chron.
18.
2.
Vers.
5.
He
sent
messengers
therefore
unto
Balaam
the
s●nne
of
Beor
,
&c.
]
This
Balaam
was
a
Southsayer
,
famous
for
his
inchantments
and
divinations
in
those
times
,
as
is
evident
,
Josh
1●
.
22.
Balaam
also
the
sonne
of
Beor
,
the
Southsar●r
,
and
Numb
.
24.
1.
And
when
Balaam
saw
that
it
pleased
the
Lord
to
blesse
Israel
,
he
went
not
,
as
at
other
times
▪
to
seek
for
inchantm●nts
;
he
is
called
a
prop●et
,
2.
Pet.
2.
16.
The
dumb
a●s●
speaking
with
mans
voice
forbad
the
madnesse
of
the
prophet
,
not
onely
because
he
used
by
his
divinations
to
foretell
things
to
come
,
but
also
because
God
did
at
present
in
the
passage
of
this
story
guide
him
to
prophecy
of
things
that
were
long
after
to
come
to
passe
;
and
we
know
the
gift
of
prophecy
is
a
common
gift
,
which
may
be
conferred
upon
a
wicked
man
:
and
it
is
like
Balack
sent
to
him
,
as
to
a
prophet
,
that
had
from
God
this
gift
of
divining
,
and
that
by
his
curses
and
inchantments
the
Israelites
might
be
weakened
,
and
the
more
easily
overcome
.
He
is
here
described
by
his
parentage
,
that
he
was
the
sonne
of
Beor
,
who
is
also
called
Bosor
,
2.
Pet.
2.
15.
Following
the
way
of
Balaam
the
sonne
of
Bosor
;
secondly
,
by
his
countrey
,
whither
Balak
sent
to
him
,
to
wit
,
Pethor
,
which
was
a
city
in
Mesopotamia
or
Aram
,
Deut
23.
4.
Because
they
hired
against
thee
Balaam
the
sonne
of
Beor
,
of
Pethor
of
Mesopotamia
,
to
curse
thee
;
in
the
East
countrey
,
Numb
.
23.
7.
Balak
the
king
of
Moab
hath
brought
me
from
Aram
,
out
of
the
mountains
of
the
East
(
and
the
Eastern
land
was
infamous
for
divinations
and
such
like
arts
,
Esa.
2.
6.
Therefore
thou
hast
forsaken
thy
people
,
the
house
of
Jacob
:
because
they
be
replenished
from
the
East
,
and
are
southsayers
like
the
Philistines
)
and
was
seated
nigh
to
the
river
of
that
land
,
which
was
Euphrates
▪
for
that
was
the
great
river
of
Mesopotamia
.
Behold
,
there
is
a
people
come
out
of
Egypt
.
]
That
is
,
injuriously
invading
countreys
they
have
no
right
;
unto
this
he
seeks
to
perswade
Balaam
,
by
shewing
him
the
justnesse
of
his
cause
.
Behold
,
they
cover
the
face
of
the
earth
,
they
abide
over
against
me
.
]
That
is
,
in
a
countrey
bordering
upon
mine
.
Vers.
6.
Come
now
therefore
,
I
pray
thee
,
curse
me
this
people
,
&c.
]
This
he
speaks
,
as
supposing
his
presence
necessary
for
the
accomplishment
of
that
great
work
for
which
he
sent
to
him
:
whence
is
that
also
.
ver.
41.
Balak
took
Balaam
,
and
brought
him
up
into
the
high
places
of
Baal
,
that
thence
he
might
see
the
utmost
part
of
the
people
.
Amongst
other
grounds
of
this
conceit
,
one
might
be
,
that
beholding
the
Israelites
,
his
speech
might
have
more
vehemency
of
spirit
and
better
effect
,
as
he
supposed
;
and
indeed
it
is
said
concerning
Elisha
,
when
he
cursed
the
children
that
mocked
him
,
2.
Kings
2.
24.
that
he
turned
back
and
looked
on
them
,
and
cursed
them
in
the
name
of
the
Lord
:
how
effectuall
curses
duly
pronounced
by
the
Prophets
of
God
were
,
we
may
see
in
that
,
2.
Kings
2.
24.
And
he
turned
back
and
looked
on
them
,
and
cursed
them
in
the
name
of
the
Lord
:
and
there
came
forth
two
she-bears
out
of
the
wood
and
tare
fourtie
and
two
children
of
them
.
Balak
had
the
like
conceit
of
this
famous
false
prophet
,
and
therefore
desires
that
he
would
curse
Israel
,
that
is
,
that
he
would
first
by
his
inchantments
procure
them
to
be
accursed
of
God
,
and
then
pronounce
this
curse
against
them
.
Vers.
8.
Lodge
here
this
night
,
and
I
will
bring
you
word
again
as
the
Lord
shall
speak
unto
me
.
]
It
is
evident
that
Balaam
was
a
sorcerer
,
as
is
noted
from
Josh.
13.
22.
and
he
was
likewise
an
idolater
,
for
we
see
afterwards
,
chap.
23.
12.
that
he
offered
sacrifices
upon
Baals
high
places
;
and
how
then
doth
he
speak
here
of
the
Lord
Jehovah
,
as
it
is
in
the
text
,
I
will
bring
you
word
again
as
the
Lord
,
or
Jehovah
,
shall
speak
unto
me
?
I
answer
first
,
that
it
is
most
probable
that
some
small
remainders
of
the
knowledge
of
the
true
God
were
still
left
amongst
these
idolatrous
nations
,
that
were
the
posterity
of
Abraham
and
Lot
,
yea
and
that
they
did
make
profession
of
worshipping
the
true
God
,
though
withall
they
worshipped
other
false
gods
too
:
and
so
I
conceive
it
was
with
Balaam
,
and
therefore
,
vers.
18.
he
calls
God
the
Lord
his
God
,
and
so
though
he
were
an
idolater
and
a
southsayer
,
yet
he
might
pretend
himself
to
be
a
Prophet
of
the
Lord
Jehovah
too
:
and
secondly
,
this
amongst
other
things
was
a
part
of
the
magick
skill
of
their
southsayers
in
former
times
,
that
when
they
were
by
inchantments
to
seek
the
ruine
of
any
people
,
they
used
to
deal
with
that
God
who
was
the
defender
of
that
people
,
whom
they
called
their
t●telary
God
:
for
this
is
clear
in
profane
Writers
,
that
when
the
Romanes
intended
to
besiege
any
city
,
their
priests
were
wont
first
to
call
out
that
God
under
whose
tutelage
or
protection
that
city
was
,
and
to
promise
him
more
ample
place
and
honour
among
them
:
and
thus
some
conceive
that
Balaam
undertook
to
enquire
of
the
Lord
Jehovah
,
whom
he
knew
to
be
the
God
of
the
Hebrews
,
to
see
whether
he
might
be
taken
off
from
defending
them
.
But
the
first
,
I
conceive
,
is
the
truest
answer
.
However
,
the
reason
why
he
desired
these
men
to
stay
all
night
was
,
because
in
the
night
he
used
to
have
his
revelations
and
to
practise
his
inchantments
.
Vers.
9.
And
God
came
unto
Balaam
,
&c.
]
Not
by
the
force
of
Balaams
inchantments
,
but
of
his
own
will
doth
God
here
come
unto
Balaam
,
as
of
old
he
hath
often
for
his
peoples
sake
revealed
his
will
to
wicked
men
,
as
to
Pharaoh
,
Gen.
41.
25.
and
to
Nebuchadnezzar
,
Dan.
2.
45.
Vers.
13.
Get
you
into
your
land
:
for
the
Lord
refuseth
to
give
me
leave
to
go
with
you
.
]
Thus
he
speaks
like
a
mercenary
prophet
,
loth
to
displease
,
and
desiring
the
proffered
gain
:
he
onely
makes
known
one
part
of
Gods
speech
,
that
he
was
forbidden
to
go
with
them
(
thereby
intimating
that
the
fault
was
not
in
him
,
and
that
if
God
would
yield
him
liberty
to
gratifie
the
King
,
he
should
be
glad
of
it
)
whereas
had
he
truly
added
the
other
part
of
Gods
speech
,
thou
shalt
not
curse
the
people
,
for
they
are
blessed
,
this
might
have
cut
off
all
occasions
of
farther
sending
.
Vers.
15.
Balaam
refuseth
to
come
with
us
.
]
Balaam
told
the
Elders
lesse
then
God
spake
to
him
,
and
now
they
tell
Balak
lesse
then
Balaam
told
them
:
it
was
onely
Balaam
refuseth
to
come
,
as
if
God
had
not
forbidden
him
;
and
thus
occasion
is
given
for
further
mischief
.
Vers.
18.
I
cannot
go
beyond
the
word
of
the
Lord
my
God
,
to
do
less●
or
more
.
]
My
God
,
that
is
,
the
God
with
whom
I
have
to
do
in
this
businesse
,
or
rather
the
God
whom
I
serve
:
for
hereby
it
seems
very
probable
that
Balaam
the
Syrian
(
&
so
happely
the
people
amongst
whom
he
lived
)
had
some
knowledge
of
the
true
God
,
&
pretended
he
worshipped
him
,
though
withall
he
worshipped
otheridol-gods
.
And
indeed
that
other
nations
had
some
knowledge
of
Jehovah
is
manifest
in
Jobs
history
.
Vers.
19.
Now
therefore
,
I
pray
you
,
tarry
ye
also
here
this
night
,
&c.
]
This
desire
of
Balaam
,
that
these
messengers
would
stay
also
one
night
,
to
see
what
God
would
yet
say
unto
him
,
when
God
had
already
before
peremptorily
charged
him
that
he
should
not
go
to
Balak
,
discovered
plainly
that
he
still
lingered
after
Balaams
gifts
and
preferments
,
and
was
sorry
that
he
was
restrained
from
cursing
Israel
;
and
accordingly
therefore
God
gave
him
an
answer
,
as
it
follows
,
in
the
next
verse
▪
giving
him
liberty
to
go
,
but
intending
it
should
be
to
the
confusion
and
ruine
both
of
him
and
the
King
that
had
sent
for
him
.
Vers.
20.
If
the
men
come
to
call
thee
,
arise
up
and
go
with
them
,
&c.
]
As
if
the
Lord
had
said
,
they
importune
thee
,
and
thou
me
,
since
thou
wilt
needs
go
,
●o
:
as
God
sometimes
in
wrath
gives
wicked
men
their
desires
▪
so
the
Lord
now
bad
Balaam
go
(
Psal.
81.
11
,
12.
My
people
would
not
hearken
to
my
voice
,
and
Israel
would
none
of
me
;
So
I
gave
them
up
unto
their
ow●
hearts
lust
,
and
they
walked
in
their
own
counsels
)
withall
also
intending
to
gloryfie
himself
by
forcing
him
to
blesse
the
Israelites
.
Vers.
22.
And
Gods
anger
was
kindled
because
he
went
,
&c.
]
For
the
Lords
bidding
him
go
in
such
a
manner
,
vers.
20.
was
not
an
approbation
of
his
journey
:
besides
,
he
went
no
doubt
with
a
purpose
to
curse
them
,
wherewith
he
must
needs
provoke
God
.
See
Deut.
23.
5.
The
Lord
thy
God
would
not
h●arken
unto
Balaam
,
but
the
Lord
thy
God
turned
the
curse
into
a
blessing
unto
thee
.
Now
he
was
riding
upon
his
asse
,
and
his
two
servants
with
him
.
]
The
rest
of
the
company
going
before
,
his
two
servants
attended
upon
him
:
and
this
,
I
conceive
,
is
added
,
as
an
amplification
of
the
following
miracl●
,
that
the
asse
saw
the
Angel
,
when
neither
Balaam
nor
his
servants
perceived
any
thing
.
Vers.
23.
And
the
asse
saw
the
Angel
of
the
Lord
standing
in
the
way
,
&c.
]
The
Angel
no
doubt
appeared
in
a
visible
shape
,
and
the
dull
asses
eyes
were
opened
to
see
him
,
and
his
sword
drawn
in
his
hand
,
a
signe
of
Gods
wrath
against
Balaam
,
and
the
vengeance
that
at
last
befell
him
:
and
thus
this
wizzard
,
who
was
accustomed
to
visions
and
revelations
,
yet
saw
not
now
what
the
asse
saw
(
God
restraining
his
eyes
and
the
eyes
of
those
that
were
with
him
,
as
we
reade
the
like
,
Dan.
10.
7.
I
Daniel
alone
saw
the
vision
:
for
the
men
that
were
with
me
saw
not
th●
vision
)
and
so
was
confounded
in
his
wisdome
by
a
base
and
contemptible
creature
,
according
to
that
of
the
Apostle
,
1.
Cor.
1.
19.
I
will
destroy
the
wisdome
of
the
wise
,
and
will
bring
to
nothing
the
understanding
of
the
prudent
.
And
the
asse
turned
aside
out
of
the
way
,
and
went
into
the
field
.
]
By
this
and
the
following
passages
the
Lord
by
this
dumb
beast
reproved
the
foolishnesse
or
madnesse
of
the
Prophet
,
2.
Pet.
2.
16.
Vers.
24.
But
the
Angel
of
the
Lord
stood
in
a
path
of
the
vineyards
,
&c.
]
Thus
God
proceeding
by
degrees
makes
the
sottishnesse
of
the
Prophet
the
more
evident
and
inexcusable
.
Vers.
28.
And
the
Lord
opened
the
mouth
of
the
asse
,
&c.
]
That
is
,
by
his
almighty
and
supernaturall
power
God
caused
the
dumb
and
unreasonable
beast
to
speak
understandingly
:
the
devil
,
when
he
would
tempt
to
sinne
,
chose
the
serpent
for
his
instrument
,
the
most
subtle
beast
of
the
field
;
but
God
to
rebuke
the
wizzard
useth
the
asse
,
the
most
silly
of
all
beasts
:
Gods
infinite
power
is
best
magnified
by
weak
instruments
,
1.
Cor.
1.
27.
But
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
.
Vers.
29.
And
Balaam
said
unto
the
asse
,
Because
thou
hast
mocked
me
,
&c.
]
The
wroth
and
fury
of
Balaam
,
the
blindnesse
,
sottishnesse
,
and
hardnesse
of
heart
,
whereto
he
was
given
over
of
God
,
may
be
thought
probably
the
cause
that
Balaam
was
not
terrified
with
this
mon●●rous
accident
,
but
replies
to
the
asse
as
to
a
reasonable
creature
.
But
withall
I
conceive
his
being
inured
(
as
sorcerers
and
witches
are
)
to
hear
evil
spirits
speak
in
s●ch
bruit
beasts
was
a
great
reason
that
he
was
not
astonished
with
it
,
as
other
me●
would
have
been
,
and
as
happely
his
servants
were
,
though
it
be
not
here
expressed
.
Vers.
32.
Behold
,
I
went
out
to
withstand
thee
because
thy
way
is
perv●rse
before
me
.
]
That
is
,
in
desiring
so
earnestly
to
go
to
Balak
,
notwithstanding
I
did
so
absolutely
charge
thee
to
the
contrary
,
and
in
going
now
with
a
purpose
of
cursing
my
people
,
though
I
have
told
thee
again
and
again
that
thou
shouldst
not
●urse
them
.
Vers.
34.
And
Balaam
said
unto
the
angel
of
the
Lord
,
I
have
sinned
,
&c.
]
That
is
,
in
smiting
of
the
asse
,
as
the
following
words
seem
to
imply
,
I
have
sinned
;
for
I
knew
not
that
thou
stoodest
in
the
way
against
me
.
But
his
covetousnesse
and
desire
to
earn
the
wages
of
unrighteousnesse
by
cursing
Gods
Israel
he
still
cherisheth
in
his
heart
,
as
his
faint
proffering
to
turn
back
doth
evidently
shew
.
He
could
not
but
know
that
what
he
went
about
was
evil
and
displeasing
to
God
,
wherefore
else
did
the
Angel
of
God
oppose
him
in
the
way
with
a
drawn
sword
?
yet
how
faintly
he
speaks
?
If
it
please
thee
,
I
will
get
me
back
again
,
that
is
,
fain
he
would
go
,
but
if
necessity
constrain
him
he
will
turn
back
.
Vers.
35.
And
the
Angel
of
the
Lord
said
unto
Balaam
,
Go
with
the
m●n
.
]
That
is
,
since
nothing
will
restrain
thee
,
go
.
See
the
note
upon
vers.
20.
Vers.
36.
And
when
Balak
heard
tha●
Balaam
was
come
,
he
went
out
to
me●t
him
.
]
This
going
forth
to
welcome
him
and
entertain
him
with
honour
,
as
likewise
his
feasting
of
him
,
ver.
40.
proceeded
,
first
,
from
joy
,
because
he
made
full
account
now
that
he
should
vanquish
the
Israelites
;
s●condly
,
from
his
respect
of
Balaam
,
as
false
prophets
are
still
respected
of
wicked
rulers
,
because
they
serve
their
lusts
;
thirdly
,
from
a
desire
hereby
to
engage
Balaam
to
him
that
he
might
not
refuse
to
gratifie
him
in
that
about
which
he
was
sent
for
.
Vers.
38.
And
Balaam
said
unto
Balak
,
Lo
,
I
am
come
unto
thee
:
have
I
now
any
power
at
all
to
say
any
thing
,
&c.
]
This
he
sayes
to
excuse
himself
,
and
prevent
the
Kings
displeasure
,
if
it
should
fall
out
otherwise
the●
he
d●sired
.
Vers.
40.
And
Balak
offered
oxen
and
sheep
,
and
sent
to
Balaam
.
]
For
thus
in
those
times
they
used
to
feast
with
part
of
their
sacrifices
.
Vers.
41.
And
brought
him
up
into
the
high
pl●ces
of
Baal
.
]
As
no
doubt
hoping
in
this
place
,
consecrated
to
the
worship
of
Baal
,
they
should
find
their
God
the
more
propitious
to
them
;
as
also
because
the
height
of
the
place
gave
advantage
for
the
seeing
of
the
Israelites
,
being
it
seems
a
good
way
off
from
them
in
the
plains
of
Moab
,
yet
not
so
farre
but
that
from
this
high
mountain
they
might
be
discerned
,
yea
for
the
seeing
of
them
all
,
even
to
the
utmost
part
of
the
people
;
whereby
it
appears
that
the
sight
of
them
was
judged
necessary
that
his
curse
might
be
the
more
powerfull
and
effectuall
.
See
the
note
above
upon
vers.
6.
CHAP.
XXIII
.
Vers.
1.
ANd
Balaam
said
unto
Balak
,
Build
me
here
seven
altars
,
&c.
]
In
this
they
prepared
to
sacrifice
to
Jehovah
(
though
they
were
in
Baals
high
places
)
that
they
might
obtain
leave
of
him
to
curse
his
people
;
and
therefore
vers.
3.
Balaam
goes
to
see
what
answer
the
Lord
,
that
is
,
Jehovah
,
would
upon
these
sacrifices
return
him
,
&
vers.
4.
when
God
met
him
,
he
told
him
what
he
h●d
don●
.
Nor
need
this
seem
strange
:
for
thus
idolaters
,
in
hope
to
obtain
their
purposes
,
have
been
usually
drawn
to
communicate
with
all
religions
,
true
or
false
,
and
to
make
a
sinnefull
mixture
of
them
,
2.
Kings
17.
28
,
29.
Then
one
of
the
pri●sts
,
whom
they
had
carri●d
away
from
Samaria
,
came
and
dwelt
in
Bethel
,
and
taught
them
how
they
should
fear
the
Lord
.
Howbeit
every
nation
made
gods
of
their
own
,
and
put
them
in
the
houses
of
the
high
places
,
which
the
Samaritans
had
made
.
Acts
17.
23.
As
I
passed
by
and
beheld
your
devotions
,
I
found
an
altar
with
this
inscription
,
To
the
unknown
God
.
As
for
the
number
of
their
altars
and
sacrifices
,
idolaters
and
sorcer●rs
have
still
attributed
much
to
odde
numbers
,
Numer●d●us
impare
ga●det
,
especially
to
this
number
,
seven
;
but
yet
I
make
no
question
,
but
as
the
choice
of
these
clean
beasts
,
bullocks
and
rammes
,
was
a
remainder
of
the
worship
of
God
,
which
even
from
their
ancestours
,
who
were
true
worshippers
of
the
true
God
,
was
derived
to
them
(
viz.
Lot
,
Abraham
,
&c.
)
and
so
still
continued
amongst
these
idolaters
;
so
also
the
appointing
of
seven
altars
and
twice
seven
sacrifices
might
spring
at
first
from
some
tradition
received
from
their
fathers
,
that
God
was
much
delighted
with
this
number
,
which
they
might
inferre
from
such
directions
as
was
that
of
the
Sabbath
;
and
indeed
we
see
this
number
was
sanctified
of
God
for
many
mysteries
,
yea
particularly
in
sacrifices
;
Job
42.
8.
Take
unto
you
seven
bullocks
,
and
seven
rammes
,
and
go
to
my
servant
Job
,
and
offer
up
for
your
s●lves
a
burnt-offering
.
1.
Chron.
15.
26.
And
it
came
to
passe
when
God
helped
the
Levites
,
that
bare
the
ark
of
the
covenant
of
the
Lord
,
that
they
offered
seven
bullocks
and
seven
rammes
.
2.
Chron.
29.
21.
And
they
brought
seven
bullocks
and
seven
rammes
and
seven
he-goats
for
a
sinne-offering
;
yet
herein
they
became
vain
in
their
imaginations
,
Rom.
1.
21.
for
holy
men
used
still
but
one
altar
,
Gen.
8.
20.
And
Noah
builded
an
altar
unto
the
Lord
;
and
multiplying
altars
is
a
sinne
,
Hos.
8.
11.
Because
Ephraim
hath
made
many
altars
to
sinne
,
altars
shall
be
unto
him
to
sinne
.
Vers.
3.
And
Balaam
said
unto
Balak
,
Stand
by
the
burnt-offering
.
]
This
Balaam
enjoyned
Balak
,
not
so
much
that
th●
birds
should
not
come
at
the
sacrifices
,
as
that
standing
so
he
might
present
himself
before
God
,
in
hope
and
expectation
that
by
the
virtue
of
that
sacrifice
God
would
accept
of
him
,
and
perform
his
desire
against
his
enemies
;
and
under
this
●appely
was
implyed
also
,
that
standing
so
he
should
pray
for
good
successe
.
And
I
will
go
,
&c.
]
That
is
,
into
some
solitary
place
in
the
top
of
that
hill
,
there
to
seek
for
enchantments
and
signes
of
good
luck
,
chap.
24.
1.
(
as
sorcerers
are
wont
to
choose
solitary
places
,
wherein
to
excercise
their
feats
of
divination
and
witchcraft
)
and
to
see
if
the
Lord
would
appear
to
him
,
as
knowing
that
God
did
usually
appear
to
men
when
they
are
alone
.
Vers.
4.
And
God
met
Balaam
.
]
Not
by
the
force
of
his
enchantments
,
but
voluntarily
,
for
the
hardening
of
Balaam
and
the
good
of
his
people
.
And
he
said
unto
him
,
I
have
prepared
seven
altars
,
&c.
]
He
boasts
of
his
sacrifices
,
that
God
might
be
pleased
upon
this
service
done
him
to
hearken
to
Balak
.
Vers.
5.
And
the
Lord
put
a
word
in
Balaams
mouth
,
&c.
]
That
is
,
he
appointed
him
what
he
should
say
:
not
regarding
his
sacrifices
,
the
Lord
forced
him
to
blesse
the
Israelites
,
and
yet
all
this
while
his
heart
was
the
same
that
it
was
before
,
he
could
not
say
as
David
did
,
Psal.
116.
10.
I
believed
,
therefore
have
I
spoken
:
he
did
not
eat
Gods
words
,
as
Jeremy
did
,
Jer.
15.
16.
Thy
words
were
found
and
I
did
eat
them
,
and
thy
word
was
unto
me
th●
joy
and
rejoycing
of
mine
heart
;
onely
there
was
a
word
put
into
his
mouth
.
Vers.
7.
And
he
took
up
his
parable
,
&c.
]
By
a
parable
is
usually
meant
a
grave
speech
,
containing
excellent
matter
of
doctrine
and
instruction
,
Job
27.
1.
especially
when
it
is
delivered
in
a
high
strain
of
language
,
figurative
expressions
,
and
a
certain
splendour
of
words
more
then
usuall
,
which
though
they
carry
a
kind
of
majestie
in
them
,
and
make
the
hearers
the
more
attentive
,
even
as
to
the
oracles
of
God
,
yet
they
are
withall
dark
and
obscure
,
Ezek.
20.
49.
Then
said
I
,
Ah
Lord
God
,
they
say
of
me
,
Doth
he
not
speak
parables
?
John
16.
25.
These
things
have
I
spoken
unto
you
in
prov●rbs
,
or
,
Parables
,
&c.
Balak
th●
king
of
Moab
hath
brought
me
from
Aram
,
&c.
]
To
wit
,
Aram
Naharaiim
,
which
was
Mesopotamia
,
Deut.
23.
4.
They
hired
against
thee
Balaam
the
sonne
of
Beor
,
of
Pethor
of
M●sopotamia
:
and
thus
God
by
Balaams
own
mouth
taxeth
Balak
for
sending
twice
so
farre
off
for
him
,
who
now
must
blesse
in
stead
of
cursing
.
Vers.
8.
How
shall
I
curse
when
God
hath
not
cursed
,
&c.
]
That
is
,
I
cannot
curse
:
for
when
God
restrains
not
men
,
they
may
curs●
whom
God
hath
not
cursed
.
Vers.
9.
For
from
the
top
of
the
rock●
I
see
him
,
and
from
the
hils
I
behold
him
.
]
Which
is
all
one
as
if
he
had
said
,
And
indeed
the
very
sight
of
them
is
full
of
majesty
and
terrour
,
as
of
a
people
blessed
of
God
:
for
though
I
be
farre
off
from
them
,
which
might
make
them
seem
little
in
mine
eyes
,
yet
the
spirit
of
God
hath
lifted
me
up
,
that
even
hence
I
behold
them
,
and
oh
how
full
of
terrour
and
majesty
is
the
sight
of
them
!
such
as
makes
it
evident
that
God
hath
blessed
them
,
and
that
it
is
in
vain
for
man
to
think
of
cursing
them
.
Lo
,
the
people
shall
dwell
alone
,
and
shall
not
be
reckoned
among
the
nations
.
]
This
I
conceive
is
a
prediction
,
first
,
that
God
would
cast
out
the
inhabitants
of
Can●an
,
and
plant
them
in
their
stead
,
and
so
they
should
dwell
alone
,
and
have
the
land
to
themselves
,
not
living
now
,
as
formerly
in
Egypt
,
as
sojourners
and
mixt
with
other
nations
,
but
as
a
nation
and
people
of
themselves
,
living
in
a
land
of
their
own
,
under
the
government
of
their
own
laws
and
Princes
;
and
secondly
,
that
they
should
live
in
plenty
and
safety
,
having
neither
need
nor
fear
of
other
people
:
for
so
dwelling
alone
implyeth
a
security
from
evil
,
as
in
Jer.
49.
31.
Arise
,
get
you
up
unto
the
wealthy
nation
,
that
dwelleth
without
care
,
saith
the
Lord
,
which
have
ne●ther
gates
nor
barres
,
which
dwell
alone
;
and
thirdly
,
that
no
nation
should
be
worthy
to
be
compared
with
them
,
and
that
chiefly
because
they
should
be
Gods
peculiar
people
,
Exod.
19.
5.
and
separated
from
other
people
,
Levit.
20.
24.
I
am
the
Lord
your
God
which
have
separated
you
from
other
nations
.
Vers.
10.
Who
can
count
the
dust
of
Jacob
,
and
the
number
of
the
fourth
part
of
Israel
?
]
That
is
,
it
is
not
possible
to
count
the
number
of
this
people
,
who
are
●s
the
dust
that
covers
the
face
of
the
earth
,
no
not
of
one
fourth
part
of
them
.
Indeed
this
is
meant
principally
of
the
uncountable
number
of
Gods
Isra●l
he●eaf●er
,
that
spirituall
seed
of
Abraham
and
Israel
,
that
was
to
be
gathered
throughout
the
world
by
the
preaching
of
the
Gospel
,
of
whom
that
promise
made
to
Abraham
,
whereto
this
prophecy
seems
to
have
reference
,
was
chiefly
intended
,
Gen.
13.
16.
I
will
make
thy
seed
as
the
dust
of
the
earth
,
so
that
if
any
man
can
number
the
dust
of
the
earth
,
then
shall
thy
seed
also
be
numbred
.
But
yet
it
is
spoken
too
of
the
wonderfull
number
of
this
people
at
present
:
for
in
that
expression
,
and
the
number
of
the
fourth
part
of
Israel
,
there
seems
to
be
a
manifest
allusion
to
the
number
of
the
Israelites
pitching
their
tents
,
who
lay
about
the
tabernacle
in
foure
camps
or
squadrons
.
Let
me
die
the
death
of
the
righteous
,
&c.
]
Thus
he
prophecyeth
their
happinesse
also
in
the
world
to
come
.
Vers.
13.
And
Balak
said
unto
him
,
Come
,
I
pray
thee
,
with
me
unto
another
place
,
&c.
]
The
reason
why
Balak
desired
Balaam
to
remove
to
another
place
was
,
first
,
because
he
conceited
that
another
place
might
prove
more
lucky
and
successefull
then
the
first
had
done
,
where
they
had
offered
their
sacrifices
:
for
idolat●rs
were
alwayes
wont
to
ascribe
much
to
the
luckinesse
of
times
and
places
,
and
we
see
that
therefore
when
he
could
not
prevail
there
neither
,
for
the
cursing
of
the
Israelites
,
he
removed
yet
to
a
third
place
,
vers.
27.
and
secondly
,
because
he
hoped
to
place
him
more
conveniently
in
regard
of
his
seeing
the
Israelites
,
as
it
is
evident
in
the
following
words
,
thou
shalt
see
but
the
utmost
part
of
them
,
and
shalt
not
se●
them
all
:
for
either
Balak
suspected
,
that
when
before
he
saw
all
the
army
of
Israel
,
there
might
be
some
amongst
them
that
might
not
be
cursed
,
and
therefore
now
resolved
to
carry
him
where
he
should
onely
see
a
part
of
them
;
or
else
he
might
think
that
the
sight
of
their
multitudes
might
so
dismay
and
damp
his
spirit
that
he
was
not
able
to
curse
them
,
which
happely
those
former
words
of
Balaam
,
vers.
10.
did
occasion
him
to
think
,
Who
can
count
the
dust
of
Jacob
,
&c.
and
therefore
,
whereas
before
he
was
carefull
to
place
him
where
he
might
see
them
all
,
even
to
the
utmost
part
of
the
people
,
chap.
22.
41.
now
he
carried
him
where
he
might
see
them
,
as
still
judging
that
necessary
for
the
work
in
hand
,
but
yet
where
he
might
see
but
the
utmost
part
onely
and
not
see
them
all
.
Vers.
14.
And
he
brought
him
into
the
fi●ld
of
Zophim
.
]
That
is
,
the
field
of
the
spies
or
scoutwatches
,
a
place
it
seems
so
called
,
because
there
they
kept
the
watch
of
the
countrey
.
And
built
seven
altars
,
&c.
]
So
prosecuting
their
wickednesse
still
under
colour
of
religion
.
See
the
note
upon
vers.
1.
Vers.
15.
Stand
here
by
thy
burnt-offering
,
&c
See
the
note
upon
vers.
3.
Vers.
16.
And
the
Lord
met
Balaam
and
put
a
word
in
his
mouth
.
]
See
the
note
upon
vers.
4.
Vers.
18.
Rise
up
,
Balak
,
and
hear
,
&c.
]
Hearken
with
reverence
to
the
message
brought
thee
from
God
,
as
Judg.
3.
20.
when
Ehud
told
Eg●on
that
he
brought
him
a
message
from
God
,
it
is
said
that
he
arose
out
of
his
seat
.
Vers.
21.
He
hath
not
beheld
iniqurry
in
Jacob
,
neither
hath
he
seen
perversenesse
in
Israel
.
]
This
is
added
as
a
reason
why
there
was
no
hope
that
God
should
be
brought
to
give
way
that
the
Israelites
should
be
cursed
,
to
wit
,
because
the
Lord
imputeth
not
iniquity
to
them
,
but
covereth
and
pardoneth
their
sinnes
,
so
that
they
are
still
lovely
and
amiable
in
his
sight
.
The
Lord
his
God
is
with
him
,
and
the
shout
of
a
King
is
among
them
.
]
That
is
,
God
reigneth
as
a
king
amongst
them
.
Hereby
also
I
conceive
is
meant
the
faith
,
joy
,
boldnesse
and
confidence
of
Gods
people
in
him
their
king
and
governour
,
as
when
a
king
comes
amongst
the
armies
of
his
people
,
he
is
received
with
joyfull
shoutings
and
acclamations
,
and
when
he
goes
forth
to
battel
with
them
,
he
goes
accompanied
with
the
sound
of
trumpets
and
shouts
of
the
people
,
fignes
of
their
joy
and
courage
;
so
it
fared
with
the
Israelites
,
because
of
Gods
presence
amongst
them
to
protect
and
defend
them
,
1.
Sam.
4.
5.
And
when
the
ark
of
the
covenant
of
the
Lord
came
into
the
camp
,
all
Israel
shouted
with
a
great
shout
,
so
that
the
earth
rang
again
.
2.
Chron.
13.
12.
And
b●hold
,
God
himself
is
with
us
for
our
Captain
,
and
his
priests
with
sounding
trumpets
to
cry
alarm
against
you
,
O
children
of
Israel
;
and
indeed
the
expression
here
used
may
also
have
reference
to
their
silver
trumpets
,
chap.
10.
9.
Vers.
22.
God
brought
them
out
of
Egypt
.
]
He
tells
Balak
this
in
answer
to
that
complaint
of
his
,
chap.
22.
5.
Behold
,
there
is
a
people
come
out
from
Egypt
,
to
wit
,
that
they
came
not
out
of
Egypt
themselves
,
but
God
brought
them
up
;
and
withall
implyes
from
that
former
deliverance
both
Gods
constant
purpose
of
doing
good
to
them
,
and
how
unable
their
strongest
enemies
should
be
to
resist
them
.
He
hath
as
it
were
the
strength
of
an
unicorn
.
]
That
is
,
his
strength
is
unresistable
,
as
is
that
of
the
unicorn
,
Job
39.
9
,
10
,
12.
Besides
,
it
may
have
reference
to
that
speciall
virtue
in
the
uni●orns
horn
against
poyson
,
because
even
so
the
virtue
of
Gods
grace
in
Israel
was
a
preservation
against
all
enchantments
and
divinations
,
vers.
23.
Surely
there
is
no
enchantment
against
Jacob
,
neither
is
there
any
divination
against
Israel
.
Vers.
23.
According
to
this
time
it
shall
be
said
of
Jacob
,
&c.
]
That
is
,
from
this
time
forward
.
Vers.
24.
B●hold
,
the
people
shall
rise
up
as
a
great
lyon
,
&c.
]
This
must
be
understood
of
their
vanquishing
both
temporall
and
spirituall
enemies
.
See
the
note
upon
Gen.
49.
9.
Vers.
28.
And
Balak
brought
Balaam
to
the
top
of
Peor
,
&c.
]
One
of
the
high
places
of
Baal
the
god
of
Moab
,
called
Baal-Peor
,
chap.
25.
3.
where
he
had
a
place
called
Beth-Peor
,
Deut.
3.
29.
CHAP.
XXIV
.
Vers.
1.
ANd
when
Balaam
saw
that
it
pleased
the
Lord
to
blesse
Israel
,
&c.
]
That
is
,
when
he
saw
that
there
was
no
likelyhood
of
getting
leave
of
God
to
curse
this
people
,
he
resolved
not
any
more
to
seek
for
enchantments
,
but
set
his
face
towards
the
wildernesse
,
that
is
,
towards
the
place
where
Israel
lay
encamped
,
with
a
full
purpose
that
he
would
now
curse
them
,
without
asking
God
leave
to
do
it
.
Hereby
it
is
evident
that
formerly
when
Balaam
left
Balak
standing
by
his
altars
,
and
went
aside
to
see
what
God
would
say
to
him
,
he
used
by
●nchantments
(
that
is
,
some
of
those
magicall
arts
,
which
sorcerers
use
)
to
seek
liberty
to
curse
the
Israelites
,
yea
happely
he
did
by
these
diabolicall
wayes
seek
to
obtain
leave
of
God
to
do
it
(
for
it
is
no
more
strange
that
men
should
inquire
of
God
by
wayes
abominable
in
Gods
eyes
,
then
that
they
should
worship
the
true
God
with
a
super●titious
and
idolatrous
worship
)
well
,
but
now
having
by
experience
found
that
it
pleased
the
Lord
to
blesse
Israel
,
and
that
there
was
no
hope
to
get
leave
to
curse
them
,
he
went
not
as
at
other
times
to
seek
for
inchantments
,
saith
the
text
:
and
why
so
?
not
because
his
wicked
heart
was
now
changed
,
or
that
he
did
now
give
over
his
desire
or
purpose
of
cursing
the
Israelites
;
for
why
then
was
he
now
come
with
Balak
to
mount-Peor
to
see
if
from
thence
he
might
curse
them
,
as
it
is
said
in
the
latter
end
of
the
foregoing
chapter
;
and
why
had
he
there
erected
altars
,
and
provided
sacrifices
,
as
before
?
No
,
but
perceiving
that
neither
by
his
inchantments
,
nor
by
any
other
way
,
he
could
winne
the
Lord
to
let
him
curse
them
,
he
resolved
now
to
give
over
that
course
,
&
would
no
more
go
aside
to
see
what
answer
God
would
put
into
his
mouth
,
but
was
fully
determined
to
prevent
God
,
and
suddenly
to
curse
the
people
,
before
he
had
any
charge
to
the
contrary
.
And
indeed
there
might
be
a
speciall
aim
of
providence
in
this
,
that
he
was
restrained
from
practising
his
inchantments
at
this
time
,
when
he
was
to
deliver
those
glorious
prophecies
concerning
the
Messias
,
and
concerning
Gods
people
,
which
are
afterwards
related
in
the
sequele
of
the
chapter
,
to
wit
,
lest
those
inchantments
foregoing
these
prophecies
might
seem
to
stain
or
weaken
the
credit
of
them
.
Vers.
2.
And
Balaam
lift
up
his
eyes
,
and
he
saw
Israel
abiding
in
his
tents
according
to
their
tribes
.
]
And
so
was
even
by
that
goodly
and
glorious
sight
of
their
multitude
and
order
appalled
and
astonished
;
for
this
is
mentioned
as
the
outward
means
whereby
God
did
beforehand
,
as
it
were
,
prepare
him
that
he
might
be
the
fitter
to
blesse
in
stead
of
cursing
.
And
the
spirit
of
God
came
upon
him
.
]
That
is
,
suddenly
the
spirit
of
God
came
upon
him
,
and
so
by
his
almighty
over-ruling
power
constrained
him
to
blesse
those
whom
he
resolved
to
curse
,
but
first
it
seems
cast
him
into
a
trance
,
as
we
see
ver.
4.
and
16.
Vers.
3.
And
he
took
up
his
parable
,
and
said
,
Balaam
the
sonne
of
Beor
bath
said
.
]
God
was
herein
much
magnified
,
that
he
should
blesse
his
people
even
by
Balaam
a
sorcerer
,
a
false
prophet
,
who
desired
to
curse
them
.
And
this
circumstance
therefore
tending
so
much
to
the
glory
of
God
,
Balaam
him●el●
is
here
forced
to
publish
:
as
if
he
had
said
,
He
whose
power
to
curse
was
so
much
relied
on
,
and
who
bent
himself
herein
to
satisfie
Balaks
request
,
even
he
both
must
and
will
affirm
it
,
and
stand
to
it
,
that
Israel
shall
be
blessed
.
The
man
whose
eyes
are
open
hath
said
,
&c.
]
If
we
should
reade
these
words
as
most
Expositours
understand
them
in
the
Hebrew
,
and
as
they
are
therefore
●●ndred
in
the
margin
of
our
Bibles
,
And
the
man
who
had
his
eyes
shut
hath
said
,
either
they
must
be
meant
of
the
closing
up
of
his
bodily
eyes
,
to
wit
,
in
his
sleep
,
or
in
the
trance
he
fell
into
,
when
these
things
were
revealed
to
him
of
God
,
which
he
meant
now
to
utter
;
or
secondly
,
of
the
blindnesse
and
ignorance
of
the
eyes
of
h●s
mind
,
to
wit
,
that
before
God
revealed
these
things
to
him
,
he
was
utterly
ignorant
of
●hem
,
and
whilest
he
pretended
himself
a
Prophet
,
yet
he
was
indeed
a
blindwretch
,
and
knew
nothing
to
speak
of
;
or
thirdly
,
of
his
propheticall
visions
,
to
wit
▪
that
he
was
a
man
of
a
shut
or
hidden
eye
,
one
that
had
another
manner
of
eye
to
see
withall
then
other
men
bad
,
a
man
that
could
see
the
secret
and
hidden
things
of
God
.
But
now
if
we
reade
the
words
as
they
are
in
our
Bibles
,
And
the
man
whose
eyes
are
open
hath
said
,
then
it
is
plain
that
they
are
meant
of
that
extraordinary
knowledge
of
things
which
by
the
spirit
of
prophecy
was
revealed
to
him
,
and
in
r●gard
whereof
the
Prophets
were
of
old
called
Seers
,
1.
Sam.
9.
9.
Thus
saith
the
man
whose
eyes
are
open
,
that
is
,
the
man
whose
eyes
God
hath
in
a
supernaturall
manner
opened
to
see
things
to
come
:
and
his
aim
in
these
words
must
needs
be
,
to
stirre
them
to
receive
what
he
spake
as
that
which
did
certainly
come
from
God
.
And
so
much
indeed
the
following
words
in
the
text
do
,
as
it
were
by
way
of
explanation
,
more
clearly
deliver
,
He
hath
said
which
heard
the
words
of
God
,
which
saw
the
vision
of
the
Almighty
,
falling
into
a
trance
,
but
having
his
eyes
open
,
where
also
it
seems
evident
that
when
at
first
the
spirit
of
God
came
upon
him
,
ver.
2.
it
cast
him
into
a
trance
(
tho●gh
it
were
not
the●e
expressed
,
because
it
was
to
be
expressed
here
)
and
that
this
was
usuall
with
the
Prophets
,
we
may
see
in
many
places
,
as
Gen
15.
12.
Dan.
8.
17
,
&c.
Vers.
5.
How
goodly
are
thy
tents
,
O
Jacob
,
and
thy
tabernacles
,
O
Israel
,
&c.
]
This
and
that
which
followeth
in
the
next
verse
,
is
not
meant
of
the
goodly
sight
which
their
tabernacles
at
present
yielded
,
in
regard
of
that
admirable
order
wherein
they
were
severally
ranked
under
their
severall
ensigne●●nd
standards
,
but
●lso
that
herein
as
in
a
lively
figure
the
Lord
did
shew
the
great
felicity
of
his
Church
and
people
,
not
onely
in
regard
of
th●t
goodly
and
pleasant
land
which
the
Lord
had
provided
for
their
habitation
but
also
in
regard
of
the
variety
of
all
other
good
blessings
,
which
God
should
conferre
upon
them
,
wherein
they
should
be
a
wonder
and
admiration
to
all
that
took
notice
of
it
.
Vers.
6.
As
the
valleys
are
they
spread
forth
,
as
gardens
by
the
river
side
,
&c.
]
The
Israelites
,
and
so
consequently
also
the
Ch●rch
of
the
Gentiles
,
the
spirituall
seed
of
Abraham
,
are
here
compared
to
valleys
spread
forth
,
to
signifie
the
large
extent
of
the
Church
;
and
secondly
,
they
are
compared
to
fruitfull
valleys
and
gardens
enclosed
,
set
with
pleasant
and
wholsome
plants
,
and
kept
alwayes
fresh
and
fruitfull
by
the
wa●ring
of
rivers
,
yea
even
in
times
of
scorching
heat
and
drought
,
to
signifie
both
that
God
would
abundantly
ble●●●
his
people
with
temporall
blessings
,
at
least
that
they
should
still
be
preserved
and
upheld
in
times
of
greatest
trouble
,
according
to
that
,
Esa.
58.
11.
The
Lord
shall
guide
thee
continually
,
and
sat
is
fie
thy
soul
in
drought
,
and
make
fat
thy
bones
;
and
thou
shalt
be
like
a
watered
garden
,
and
like
a
spring
of
water
,
whose
waters
fail
not
;
as
likewise
that
he
would
richly
blesse
them
with
spirituall
gifts
and
graces
,
by
means
of
the
word
and
spirit
,
which
as
a
river
refresheth
and
comforteth
his
people
,
of
which
the
Psalmist
speaketh
,
Psal.
46.
4.
There
is
a
river
,
the
streams
whereof
shall
make
glad
the
city
of
God
;
and
the
prophet
,
Joel
3.
18.
A
fountain
shall
come
forth
out
of
the
house
of
the
Lord
,
and
shall
water
the
valley
of
Shittim
.
Thirdly
,
they
are
compa●ed
to
the
trees
of
lign-aloes
which
the
Lord
hath
planted
,
both
to
signifie
how
wonderfully
through
Gods
blessing
they
should
grow
and
prosper
(
●or
those
trees
are
said
to
be
planted
of
the
Lord
which
prosper
above
the
ordinary
course
of
nature
,
above
that
which
by
the
skill
and
industry
of
men
they
were
like
to
reach
▪
Psal.
104.
16.
The
trees
of
the
Lord
are
full
of
sappe
,
the
cedars
of
Lebanon
which
he
hath
planted
)
as
also
what
a
good
fame
and
report
the
people
of
God
should
have
farre
and
near
;
for
the
tree
lign-aloes
is
a
certain
tree
growing
in
Arabia
and
India
,
which
giveth
a
very
sweet
odour
,
and
may
therefore
be
an
embleme
of
the
sweet
fame
and
report
which
the
Church
should
have
for
her
graces
and
holy
righteous
life
,
in
regard
whereof
the
Church
is
also
elsewhere
compared
to
the
rose
and
lilly
,
Cant.
2.
1
,
2.
and
lastly
,
they
are
compared
to
cedar
trees
beside
the
water
,
which
are
great
,
tall
,
and
very
durable
,
and
hereby
therefore
is
signified
the
great
growth
of
Gods
people
,
together
with
the
stable
and
flourishing
glory
of
their
kingdome
,
according
to
that
of
the
Psalmist
,
Psal.
92.
12.
13.
The
righteous
shall
flourish
like
the
palme
tree
,
he
shall
grow
like
a
cedar
in
Lebanon
,
&c.
and
that
of
the
Prophet
concerning
the
Assyrian
,
Ezek.
31.
3
Behold
the
Assyrian
was
a
cedar
in
Lebanon
with
fair
branches
,
and
with
a
shadowing
shroud
,
and
of
an
high
stature
,
—
The
waters
made
him
great
,
the
deep
set
him
on
high
,
&c.
How
this
was
accomplished
we
see
partly
in
the
flourishing
estate
of
the
Israelites
in
Solomons
dayes
,
but
especially
in
the
exceeding
glory
of
Christs
kingdome
.
Vers.
7.
He
shall
poure
the
water
out
of
his
buckets
and
his
seed
shall
be
in
many
waters
.
]
This
branch
of
Balaams
prophecy
is
very
difficult
.
Most
Expositours
understand
it
of
the
wonderfull
increase
of
Israels
poste●ity
,
and
that
thus
.
By
the
water
poured
out
of
his
buckets
they
understand
his
children
flowing
out
of
his
loyns
,
and
that
as
alluding
to
the
way
of
naturall
generation
,
whence
it
is
,
they
say
,
that
the
Scripture
doth
usually
speak
of
the
propagation
of
children
under
the
●imilitude
of
waters
flowing
out
of
fountains
,
cesterns
,
buckets
,
and
the
like
,
as
Esa.
48.
1.
Hear
ye
this
,
O
house
of
Jacob
,
which
are
called
by
the
name
of
Israel
,
and
are
come
forth
out
of
the
waters
,
that
is
,
out
of
the
fountain
,
of
Judah
;
and
again
,
Psal.
68.
26.
Blesse
ye
God
in
the
congregations
,
even
the
Lord
,
from
the
fountain
of
Israel
,
and
so
also
Prov.
5.
15
,
16
,
17.
where
Solomon
speaking
of
wife
and
children
in
the
lawfull
state
of
marriage
,
saith
,
Drink
waters
out
of
thine
own
cestern
,
and
running
waters
out
of
thine
own
well
.
Let
thy
fountains
be
dispersed
abroad
,
and
rivers
of
water
in
the
streets
:
Let
them
onely
be
thine
own
,
&c.
and
so
accordingly
they
understand
the
second
clause
,
and
his
seed
shall
be
in
many
waters
,
to
wit
,
that
his
pos●erity
should
increase
unto
many
people
:
for
so
they
say
that
by
many
waters
in
the
Scripture
is
frequently
meant
many
people
,
as
Revel.
17
,
15.
and
in
many
other
places
.
But
this
exposition
seems
to
many
somewhat
hard
;
and
indeed
though
that
last
clause
be
understood
of
the
great
increase
of
Israels
posterity
yet
I
should
rather
think
there
is
an
allusion
therein
to
the
great
increase
of
seed
●own
in
well-watred
grounds
,
to
wit
,
that
his
posterity
should
wondrously
grow
up
and
increase
,
as
seed
sown
thus
in
many
waters
.
Others
again
understand
the
first
clause
of
the
streams
of
the
word
of
salvation
,
which
from
the
Israelites
should
be
poured
forth
amongst
oth●r
nations
,
according
to
that
of
the
Prophet
,
Esa.
2.
3.
Out
of
Zion
shall
go
forth
the
Law
,
and
the
word
of
the
Lord
from
Jerusalem
;
and
then
the
second
clause
they
understand
not
onely
of
the
civil
increase
of
his
posterity
,
growing
up
as
seed
sown
in
moist
grounds
,
but
also
of
their
flourishing
in
grace
and
growing
up
unto
life
everlasting
.
But
in
the
last
place
there
is
another
exposition
,
to
wit
,
that
this
also
is
meant
,
as
that
which
went
before
,
either
particularly
of
the
fruitfulnesse
of
the
land
of
Canaan
,
to
wit
,
that
they
should
have
abundance
of
water
,
which
they
might
as
they
had
need
poure
plentifully
out
of
their
buckets
(
and
this
was
no
small
blessing
in
those
Eastern
countries
)
so
that
their
seed
sown
should
flourish
exceedingly
▪
as
corn
must
needs
do
that
is
sown
in
such
watry
grounds
;
or
else
generally
of
their
flourishing
es●ate
in
all
regards
,
by
reason
of
the
blessing
of
God
upon
them
and
their
labours
,
which
should
make
them
as
grounds
that
have
dayly
buckets
of
waters
poured
out
upo●
them
,
and
as
corn
that
is
sown
in
watry
grounds
,
which
must
needs
flourish
and
grow
mightily
,
whence
is
that
,
Esa.
32.
20.
Blessed
are
ye
that
sow
beside
all
waters
,
that
send
forth
thi●
her
the
feet
of
the
ox
and
the
asse
.
And
his
King
shall
be
higher
then
Agag
,
&c.
]
That
is
,
then
all
the
Kings
of
the
earth
:
for
though
the
Kings
of
the
Amalekites
be
here
onely
instanced
in
(
who
were
called
by
this
name
Agag
,
as
the
Egyptian
Kings
by
the
name
Phara●h
)
because
they
were
now
most
po●ent
,
ver.
20.
Amalek
was
the
first
of
the
nations
;
yet
under
this
all
other
Kings
are
comprehended
.
This
was
fulfilled
in
Saul
,
1.
Sam.
15.
7
,
8.
And
Saul
sm●te
the
Amalekites
from
Havilah
untill
thou
comest
to
Shur
,
that
is
over
against
Egypt
:
And
●e
took
Agag
the
King
of
the
Amalekites
alive
,
and
utterly
destroyed
all
the
people
with
the
edge
of
the
sword
;
and
so
also
in
the
glory
of
Israels
kingdome
in
David
and
Solomons
dayes
,
but
especially
in
Christ
,
Psal.
89.
27.
Also
I
will
make
him
my
first-born
,
higher
then
the
Kings
of
the
earth
.
Vers
.
●
.
God
brought
him
forth
out
of
Egypt
,
he
hath
as
it
were
the
strength
of
an
unicorn
.
]
See
the
note
upon
chap.
23.
vers.
22.
Vers.
9.
He
couched
,
he
lay
down
as
a
lion
,
&c.
]
Which
is
meant
of
their
safe
and
secure
peace
.
See
the
note
upon
Gen.
49.
9.
Vers.
11.
I
thought
to
promote
thee
unto
great
honour
,
but
lo
,
the
Lord
hath
kept
thee
back
from
honour
.
]
That
is
,
blame
not
me
therefore
for
giving
thee
no
reward
for
taking
so
long
a
journey
,
but
blame
thy
God
,
&c.
Vers.
12.
And
Balaam
said
unto
Balak
Spake
I
not
also
to
thy
messengers
,
&c.
]
That
is
,
you
have
no
cause
to
blame
me
:
I
could
not
help
it
▪
I
told
you
before
I
durst
not
do
it
without
Gods
leave
.
Vers.
14.
I
will
advertise
thee
what
this
people
shall
do
to
thy
people
in
the
lattor
dayes
.
]
That
is
,
many
years
hereafter
:
for
though
by
the
latter
dayes
in
the
old
Test●ment
are
often
meant
the
times
of
the
Messiah
,
and
much
that
Balaam
afterwards
saith
is
concerning
the
kingdome
of
the
Messiah
;
yet
this
expression
here
must
not
be
restrained
to
the
times
of
the
M●ssiah
,
because
he
foretells
many
things
that
were
to
be
partly
accomplished
in
the
dayes
of
David
,
which
was
about
foure
hundred
years
after
this
;
but
by
the
latter
dayes
here
is
onely
meant
that
these
things
he
now
would
tell
him
should
be
done
along
time
af●er
this
:
and
this
happely
he
said
the
rather
,
because
being
to
tell
him
of
the
destruction
of
his
people
,
the
Moabites
,
by
the
Israelites
,
hereby
he
would
in
part
decline
the
anger
of
Balak
,
by
telling
him
that
this
should
not
happen
in
his
dayes
.
Vers.
17.
I
shall
see
him
,
but
not
now
;
I
shall
behold
him
,
but
not
nigh
,
&c.
]
This
is
meant
of
that
Starre
of
whom
he
speaks
in
the
next
words
,
There
shall
come
a
starr●
out
of
Jacob
,
and
a
sceptre
shall
rise
out
of
Israel
,
which
is
doubtlesse
meant
of
a
king
of
the
seed
and
posterity
of
Jacob
,
who
should
shine
as
a
starre
in
the
firmament
,
in
regard
of
the
resplendent
glory
of
his
person
and
kingdome
,
and
this
king
was
David
or
Solomon
,
as
types
of
Christ
;
for
in
their
dayes
the
kingdome
of
Israel
was
raised
to
an
exceeding
height
of
splendour
and
glory
,
and
David
it
was
that
did
vanquish
the
Moabites
,
2.
Sam.
8.
2.
&c.
as
it
is
said
in
the
following
words
,
that
this
king
should
do
:
and
secondly
,
it
was
principally
Christ
himself
,
that
king
of
glory
,
that
enlightner
,
guide
and
comforter
of
his
people
,
who
saith
of
himself
,
Rev.
22.
16.
I
am
the
root
and
the
off-spring
of
David
,
and
the
bright
and
morning
starre
,
and
of
whom
S.
John
saith
,
John
1.
9.
That
was
the
true
light
which
lightneth
every
man
that
cometh
into
the
world
;
who
was
therefore
,
as
some
conceive
,
discovered
to
the
Wise
men
by
a
starre
,
Matth.
2.
2.
to
shew
that
he
was
that
starre
of
whom
Balaam
had
long
since
prophecyed
.
Now
therefore
whereas
Balaam
saith
here
of
this
king
▪
I
shall
see
him
,
but
not
now
;
I
shall
behold
him
,
but
not
nigh
,
either
the
meaning
of
this
is
onely
,
that
what
he
saith
of
this
king
should
not
be
accomplished
now
in
his
dayes
,
nor
in
the
time
that
was
nigh
approching
,
but
long
●fter
when
he
should
see
him
,
to
wit
,
in
his
po●terity
after
many
generations
,
and
then
it
may
be
meant
either
of
David
or
Chri●t
;
or
if
it
be
meant
of
a
personall
seeing
this
starre
out
of
Jacob
,
then
it
can
be
understood
onely
of
Christ
,
and
of
the
●ight
which
such
wicked
wretches
,
as
Balaam
was
,
shall
have
of
him
at
the
day
of
judgement
:
and
it
is
as
if
he
had
said
,
There
shall
a
time
come
,
though
it
be
not
nigh
at
hand
,
when
I
shall
see
him
,
to
wit
,
when
every
eye
shall
see
him
,
Rev.
1.
7.
but
the
wicked
afarre
off
,
as
it
is
said
,
the
rich
man
saw
Abraham
,
Luke
16.
23.
And
shall
smite
the
corners
of
Moab
,
and
destroy
all
the
children
of
Sheth
.
]
The
meaning
of
th●s
clause
is
,
that
the
king
that
should
arise
out
of
Israel
(
of
whom
he
was
now
speaking
)
should
vanquish
and
destroy
the
whole
kingdome
and
people
of
the
Moabites
:
for
by
smiting
the
corners
of
Moab
is
meant
,
either
his
destroying
of
their
Princes
,
who
were
the
chief
strength
of
their
kingdome
,
as
the
corner-stones
of
a
house
are
the
chief
strength
of
a
building
;
or
his
smiting
of
the
whole
countrey
in
every
quarter
and
corner
of
it
;
and
by
the
second
clause
,
and
destroy
all
the
children
of
Sheth
,
the
same
thing
is
repeated
in
other
words
,
as
it
is
usuall
in
these
prophecies
of
Bala●m
to
joyn
two
severall
expressions
of
one
and
the
same
thing
.
I
know
that
many
Expositours
hold
that
by
the
children
of
Sheth
here
are
m●ant
all
the
sonnes
of
men
,
●nd
that
because
from
Noah
,
who
came
from
the
stock
of
Sheth
,
Adams
sonne
,
all
nations
had
their
originall
;
and
so
they
conceive
this
to
be
a
prophecie
of
Christ
subduing
the
whole
world
unto
him
,
and
that
he
should
destroy
his
enemies
of
all
nations
that
should
rise
up
against
him
,
according
to
that
of
David
,
Psal.
72.
11.
All
kings
shall
fall
down
before
him
,
all
nations
shall
serve
him
;
and
Psal.
2.
8.
Ask
of
me
,
and
I
shall
give
thee
the
heathen
for
thine
inheritance
,
and
the
uttermost
parts
of
the
earth
for
thy
possession
.
But
this
Exposition
for
two
reasons
seems
very
improbable
:
first
,
because
it
is
evident
th●t
all
the
severall
branches
of
this
prophecy
are
literally
meant
of
David
,
though
spiritually
also
of
Christ
,
of
whom
David
was
a
type
.
Now
this
clause
,
that
he
should
destroy
all
the
children
of
Sheth
,
cannot
be
meant
of
David
,
if
by
the
children
of
Sheth
be
meant
all
the
nations
of
the
world
:
and
secondly
,
because
whilest
Balaam
is
here
fore●elling
what
should
befall
the
severall
neighbouring
nations
,
as
the
Moabites
,
the
Edomites
,
the
Amalekites
,
&c.
●t
is
no
way
likely
that
a
clause
should
be
here
inserted
concerning
the
destruction
of
all
mankind
.
So
that
I
make
no
question
,
but
as
in
the
following
verse
the
subduing
of
the
Edomites
is
foretold
under
two
severall
expressions
,
Edom
shall
be
a
possession
,
and
,
Seir
also
shall
be
a
possession
for
his
enemies
;
so
here
also
the
conquest
of
the
Moabites
is
likewise
expressed
,
first
by
smiting
the
corners
of
Moab
,
and
then
by
destroying
all
the
children
of
Sheth
,
the
Moabites
being
called
the
children
of
Sheth
,
either
because
some
one
of
their
progenitours
,
the
sonnes
of
Moab
,
famous
in
his
time
,
was
called
Sheth
,
and
thence
they
were
called
the
children
of
Sheth
;
or
else
because
this
people
did
mightily
boast
of
the
antiquity
of
their
nation
,
and
so
did
vainly
style
themselves
the
children
of
Sheth
,
and
so
are
called
by
Balaam
ironically
,
by
way
of
deriding
them
for
that
their
vain
boasting
,
that
ancient
people
the
children
of
Sheth
.
How
this
prophecy
was
literally
accomplished
in
David
,
is
evident
,
2.
Sam.
8.
2.
where
it
is
said
that
he
smote
Moab
and
measured
them
with
a
line
,
casting
them
down
to
the
ground
;
even
with
two
lines
measured
he
to
put
to
death
,
and
with
one
full
line
to
keep
alive
;
and
so
the
Moabites
became
Davids
servants
.
But
withall
it
is
spiritually
meant
of
Christs
vanquishing
them
and
all
other
his
enemies
,
either
by
his
word
converting
them
,
or
by
his
power
subduing
them
,
and
so
agreeth
with
that
of
the
Prophet
,
Esa.
11.
4.
He
shall
smite
the
earth
with
the
rod
of
his
mouth
,
and
with
the
breath
of
his
lips
shall
he
slay
the
wicked
.
Vers.
18.
And
Edom
shall
be
a
possession
,
Seir
also
shall
be
a
possession
,
&c.
]
That
is
,
the
Edomites
that
inhabit
mount
Seir
shall
also
be
subdued
by
the
Israelites
.
This
was
likewise
literally
fulfilled
in
David
,
of
whom
it
is
said
▪
1.
Chron.
18.
13.
that
he
put
garisons
in
Edom
,
and
all
the
Edomites
became
Davids
servants
:
and
thereupon
he
sung
that
triumphant
song
,
Psal.
60.
8.
Moab
is
my
washpot
,
over
Edom
will
I
cast
out
my
shooe
:
but
especially
it
was
fulfilled
in
Christ
,
whose
conquest
over
these
and
other
his
enemies
the
Prophet
sets
forth
most
gloriously
,
Esa.
6●
.
1
,
2.
&c.
Who
is
this
that
cometh
from
Edom
,
with
dyed
garments
from
Bozrah
▪
&c.
Vers.
19.
Out
of
Jacob
shall
come
he
that
shall
have
dominion
,
and
shall
destroy
him
that
remaineth
of
the
citie
.
]
That
is
,
of
the
cities
of
the
Edomites
,
of
whom
he
had
spoken
in
the
foregoing
verse
.
The
meaning
is
,
that
he
should
destroy
them
all
,
not
suffering
any
to
escape
,
that
even
those
few
,
that
shall
shut
up
themselves
in
the
most
fortified
places
▪
and
remain
a
while
safe
,
when
others
are
destroyed
sha●l
at
length
partake
with
the
reft
.
But
in
Christ
shall
this
be
most
eminently
fulfilled
,
who
having
destroyed
his
enemies
here
with
a
great
destruction
,
shall
at
his
second
coming
destroy
all
that
remain
.
Vers.
20.
Amalek
was
the
first
of
the
nations
,
but
his
latter
end
shall
be
that
he
perish
for
ever
.
]
That
is
,
thou
hast
been
reputed
the
first
and
chief
of
the
nations
,
and
wert
indeed
the
first
that
made
warre
against
Israel
;
but
as
glorious
as
thou
art
now
,
thy
end
shall
be
utter
destruction
:
as
thou
wert
the
first-fruits
of
the
nations
vanquished
by
the
Israelites
,
so
art
thou
appointed
still
to
be
destroyed
,
till
thou
be
rooted
f●om
the
face
of
the
earth
.
This
was
fulfilled
in
part
by
Sanl
1.
Sam.
15.
but
principally
by
Christ
.
Vers.
21.
And
he
looked
on
the
Kenites
,
and
took
up
his
parable
,
&c.
]
Not
the
people
of
Canaan
so
called
,
G●n
.
15.
19.
for
we
reade
not
that
they
continued
undestroyed
till
the
Assyrians
carryed
them
away
to
Babylon
,
as
it
is
said
of
these
Kenites
,
vers.
22.
But
by
the
Kenites
are
here
meant
the
Midianites
,
one
principall
family
or
people
amongst
them
being
put
for
the
whole
nation
:
for
such
a
people
there
was
amongst
the
Midianites
,
whence
Jethro
Moses
father
in
law
,
priest
of
Midian
,
is
called
the
Kenite
,
Judg.
1.
16.
and
his
posterity
also
,
Judg.
4.
11.
Now
Heber
the
Kenite
▪
which
was
of
the
children
of
H●bab
the
father
in
law
of
Moses
,
had
severed
himself
from
the
Kenites
;
and
they
are
next
named
,
because
they
bordered
upon
Amalek
,
and
dwelt
many
of
them
amongst
the
Amalekites
,
1.
Sam.
15.
6.
And
Saul
said
unto
the
K●nites
,
Go
,
depart
,
get
you
down
from
among
the
Amalekites
,
&c.
Strong
is
thy
dwelling
place
,
and
thou
puttest
thy
nest
in
a
rock
.
]
This
he
speaks
as
alluding
to
their
name
,
for
Ken
signifieth
a
nest
.
Vers.
22.
Neverthelesse
the
Kenite
shall
be
wasted
untill
Asher
shall
carry
thee
away
captive
.
]
That
is
,
they
shall
endure
much
at
the
hand
of
severall
enemies
(
which
was
in
part
accomplished
when
the
Midianites
were
vanquished
by
Gedeon
,
Judg.
7.
2.
)
and
shall
at
length
be
carryed
away
captive
by
the
Assyrians
,
who
together
with
the
Jews
carried
all
the
nations
away
round
about
them
,
Jer.
25.
9.
and
particularly
we
reade
of
Kenites
mentioned
after
the
return
of
the
people
out
of
Babylon
,
1.
Chron.
2.
55.
Vers.
23.
And
he
took
up
his
parable
and
said
,
Alas
,
who
shall
live
when
God
doth
this
?
]
In
these
words
are
implyed
how
grievous
calamities
would
in
a
manner
befall
all
nations
when
the
Assyrians
should
make
that
havock
,
of
which
he
had
made
mention
in
the
foregoing
verse
,
and
when
those
troubles
should
happen
whereof
he
prophecyeth
in
the
following
words
.
Vers.
24.
And
ships
shall
come
from
the
coast
of
Chittim
,
&c.
]
Kittim
or
Chi●tim
was
one
of
Japhets
posterity
,
who
seated
themselves
in
Macedonia
,
Cilicia
,
Cyprus
,
and
other
the
Grecian
Islands
.
By
Chittim
here
Expositours
therefore
do
commonly
understand
Macedonia
and
other
parts
of
Greece
,
and
thereto
agreeth
that
in
1.
Maccab.
1.
1.
when
it
is
said
that
Alexander
sonne
of
Philip
the
Macedonian
came
out
of
the
land
of
Chittim
.
But
yet
because
in
Dan.
11.
30.
it
is
generally
almost
held
that
by
the
ships
of
Chittim
are
meant
ships
that
came
out
of
Italy
,
therefore
here
also
they
hold
that
by
Chittim
is
meant
Italy
:
and
indeed
it
is
pro●●ble
enough
that
though
the
Greek
Islands
,
were
ordinarily
called
Chittim
,
yet
the
Greeks
passing
over
from
thence
into
Italy
,
and
planting
themselves
there
,
even
Italy
was
af●erwards
also
called
Chittim
,
and
so
both
may
be
here
comprehended
under
this
word
Chittim
,
to
wit
,
both
the
Greek
Islands
and
Italy
.
Now
concerning
these
ships
that
should
come
from
the
coast
of
Chittim
,
Balaam
pr●phecieth
here
,
first
,
that
he
should
afflict
Ashur
;
secondly
,
that
he
should
afflict
Eber
;
thirdly
,
that
he
also
,
that
is
,
the
people
of
Chittim
,
should
perish
for
ever
:
for
the
first
,
that
these
ships
that
came
from
the
coast
of
Chittim
,
should
afflict
Ashur
▪
if
we
understand
by
Chittim
the
Grecians
,
the
accomplishment
hereof
is
clear
;
for
Alexander
the
great
Grecian
Monarch
did
utterly
vanquish
the
Persian
Empire
,
to
whom
the
Assyrians
,
that
came
of
Ashur
,
were
in
subjection
,
and
so
made
great
havock
amongst
that
people
;
and
afterwards
they
could
not
but
suffer
much
,
when
the
Seleucidae
did
continually
waste
and
oppresse
them
in
the
troublesome
dayes
of
Antigonus
and
Antiochus
.
And
if
we
understand
by
Chittim
Italy
,
even
by
the
Romans
out
of
Italy
were
the
Assyrians
afflicted
,
when
they
began
to
ruine
the
Grecian
Empire
,
to
whom
that
people
were
then
subject
;
and
Dio
,
that
writes
the
Romane
history
,
reports
that
Trajan
the
Emperour
did
in
his
time
subdue
Assyria
,
and
make
it
a
Province
.
As
for
the
second
branch
of
this
prophecy
,
that
●he
ships
which
should
come
from
the
coast
of
Chittim
should
afflict
Eber
,
that
is
,
the
Hebrews
or
Jews
,
this
also
was
partly
fulfilled
by
the
Greeks
,
if
you
understand
them
to
be
the
people
of
Chittim
;
for
they
could
not
but
suffer
much
when
the
Grecians
came
to
get
the
dominion
over
them
,
and
the
story
of
the
Maccabees
shews
how
cruelly
Antiochus
dealt
with
them
;
but
especially
by
the
Romanes
,
if
we
understand
them
to
be
the
people
of
Chittim
:
for
by
the
Romanes
they
were
often
sorely
distressed
,
and
at
length
Titus
and
Vespasian
did
utterly
ruine
them
.
As
for
the
third
branch
of
the
prophecy
,
that
he
also
,
that
is
,
the
people
of
Chittim
should
perish
for
ever
,
this
hath
been
already
in
part
fulfilled
,
both
in
the
utter
overthrow
of
the
Grecian
Empire
,
and
in
the
low
estate
whereto
the
Romane
Empire
is
fallen
,
but
shall
be
more
fully
accomplished
when
Rome
,
and
her
now
head
,
that
man
of
sinne
,
shall
be
utterly
destroyed
,
as
God
hath
threatned
that
he
will
consume
him
with
the
breath
of
his
mouth
.
&
destroy
him
with
the
brig●tnesse
of
his
coming
,
2.
Thess.
2.
8.
Vers.
25.
And
Balaam
rose
up
,
and
went
,
and
returned
to
his
place
,
&c.
]
That
is
,
he
went
away
homeward
,
though
it
seems
he
was
afterward
stayed
amongst
the
Midianites
;
for
among
them
he
was
slain
,
chap.
31.
8.
They
slew
the
kings
of
Midian
;
Balaam
also
the
sonne
of
Beor
they
slew
with
the
sword
.
With
what
shame
and
confusion
of
face
they
now
parted
asunder
,
we
may
easily
conceive
,
being
both
wholly
disappointed
of
their
aims
,
the
false
prophet
going
away
without
those
wages
of
unrighteousnesse
which
he
had
gaped
after
,
and
for
which
he
had
taken
all
this
pains
,
and
the
king
having
procured
nothing
by
all
that
he
had
done
,
but
that
the
●eople
was
blessed
whom
he
desired
his
prophet
to
curse
;
which
how
great
a
mercie
it
was
to
the
Israelites
,
we
may
see
by
the
Lords
putting
them
so
often
in
mind
of
it
,
as
Deut.
23.
4
,
5.
They
hired
against
thee
Balaam
,
the
sonne
of
Beor
,
of
Pethor
,
of
Mesopotamia
,
to
curse
thee
:
Neverthelesse
the
Lord
thy
God
would
not
hearken
unto
Balaam
,
but
the
Lord
thy
God
turned
the
curse
into
a
blessing
unto
thee
,
because
the
Lord
thy
God
loved
thee
;
and
again
,
Mich.
6.
5.
O
my
●●ople
,
remember
now
what
Balak
King
of
Moab
consulted
,
and
what
Balaam
the
sonne
of
Beor
answered
him
.
But
though
they
could
not
obtain
to
have
Israel
cursed
,
yet
before
Balaam
parted
now
with
Balak
,
he
gave
him
that
pestilent
counsel
,
to
wit
,
to
invite
the
Israelites
to
their
feasts
,
and
so
to
insnare
them
and
draw
them
both
to
whoredome
and
idolatry
,
that
so
the
favour
of
their
God
,
being
turned
away
from
them
,
they
might
then
be
exposed
to
any
mischief
from
their
enemies
;
which
how
they
attempted
to
put
in
practise
we
reade
in
the
following
chapter
.
CHAP.
XXV
.
Vers.
1.
ANd
Israel
abode
in
Shittim
.
]
This
was
a
place
in
the
plains
of
Moab
,
called
also
Abel-shittim
,
chap.
3●
.
49.
where
they
continued
till
after
Moses
death
;
for
from
this
Shittim
they
removed
when
they
went
to
passe
over
Jordan
into
the
land
of
Canaan
:
and
it
is
the
rather
noted
here
,
as
an
aggravation
of
their
sinne
,
which
in
this
place
they
fell
into
with
the
daughters
of
Moab
,
that
when
God
had
now
brought
them
to
the
very
borders
of
the
promised
land
they
should
there
so
shamefully
sinne
against
him
.
And
the
people
began
to
commit
wheredome
with
the
daughters
of
Moab
.
]
This
is
meant
both
of
bodily
and
spirituall
whoredome
:
and
besides
,
we
must
note
first
,
that
though
it
be
said
generally
that
the
people
began
to
commit
whoredome
,
yet
the
meaning
is
onely
that
some
or
a
great
number
of
the
people
did
so
;
for
all
that
were
guilty
of
this
wickednesse
were
taken
away
,
and
onely
those
remained
alive
that
did
constantly
cleave
unto
the
Lord
,
Deut.
4.
3
,
4.
All
the
men
that
followed
Baal
Peor
,
the
Lord
thy
God
hath
destroyed
them
from
among
you
:
But
ye
that
did
cleave
unto
the
Lord
your
God
,
are
alive
every
one
of
you
this
day
;
and
secondly
,
that
though
the
daughters
of
Moab
be
onely
here
mentioned
,
yet
under
these
the
daughters
of
Midian
are
also
comprehended
:
for
it
is
evident
that
the
Israelites
did
commit
whoredome
with
the
daughters
of
Midian
,
as
we
may
see
ver.
6.
where
it
is
said
that
it
was
a
Midianitish
woman
,
with
whom
Zimri
committed
filthinesse
,
and
ver.
16
,
17.
Vex
the
Mid●anites
,
saith
the
Lord
to
Moses
,
and
smite
them
;
for
they
vex
you
with
their
wiles
,
wherewith
they
have
beguiled
you
in
the
matter
of
Peor
,
&c.
Vers.
2.
And
they
called
the
people
unto
the
sacrifices
of
their
gods
,
&c.
]
This
is
added
as
the
effect
of
their
whoredome
with
the
daughters
of
Moab
,
whereof
he
had
spoken
in
the
former
verse
,
to
wit
,
that
they
were
then
invited
by
these
daughters
of
Moab
to
their
idolatrous
feasts
,
and
so
at
length
were
drawn
to
open
idolatry
.
Some
indeed
conceive
that
in
these
words
Moses
sheweth
how
they
were
drawn
to
commit
whoredome
with
these
daughters
of
Moab
,
to
wit
,
that
first
under
a
shew
of
friendship
they
were
invited
by
the
Moabites
to
their
idolatrous
feasts
,
and
then
being
there
allured
by
the
wanton
provocations
of
their
young
damsels
,
they
committed
filthinesse
with
them
,
and
so
were
insnared
and
drawn
further
afterwards
to
fall
down
and
worship
their
gods
.
But
the
order
of
the
words
is
rather
this
,
that
first
they
committed
bodily
whoredome
with
the
daughters
of
Moab
(
for
that
is
principally
intended
,
vers.
1.
and
therefore
S.
Paul
speaks
of
this
as
that
which
was
the
first
originall
cause
of
all
the
evil
that
now
befell
them
,
1.
Cor.
10.
8.
Neither
let
us
commit
fornication
,
as
some
of
them
committed
,
and
fell
in
one
day
three
and
twenty
thousand
)
and
then
afterwards
they
were
drawn
by
d●grees
to
the
idolatry
here
mentioned
.
It
seems
therefore
that
the
Moabites
,
under
a
pretence
of
peace
and
amity
▪
got
some
opportunity
to
have
their
fair
damsels
allure
some
of
the
Israelites
to
uncleannesse
,
and
then
having
intangled
them
in
this
sinne
,
they
called
them
unto
the
sacrifices
of
their
gods
,
that
is
,
to
the
feasts
they
made
with
their
sacrifices
,
and
so
they
went
and
did
eat
with
them
,
which
was
of
it self
idolatry
,
they
that
eat
of
the
sacrifices
being
partakers
of
the
altar
,
1.
Cor.
10.
8.
and
a
sinne
which
God
had
expressely
given
them
warning
of
,
to
wit
,
that
they
should
take
heed
lest
the
people
sacrificing
unto
their
god
,
any
one
should
call
them
▪
and
they
should
eat
of
his
sacrifice
,
Exod.
34.
15.
and
then
being
thus
farre
fallen
away
,
they
were
easily
wonne
to
open
idolatry
,
even
to
bow
down
to
their
gods
and
worship
them
.
And
all
this
the
Moabites
did
by
the
counsel
of
Balaam
,
who
knew
there
was
no
other
way
to
endanger
the
Israelites
,
as
it
is
evident
chap.
31.
16.
Behold
,
saith
the
Lord
of
the
Midianitish
women
,
these
caused
the
children
of
Israel
,
through
the
counsel
of
Balaam
,
to
commit
a
trespasse
against
the
Lord
in
the
matter
of
Peor
;
and
Rev.
2.
14.
where
it
is
said
that
Balaam
taught
Balak
to
cast
a
stumbling
block
before
the
children
of
Israel
,
to
eat
things
sacrificed
to
idols
and
to
commit
fornication
.
Vers.
3.
And
Israel
joyned
himself
unto
Baal-peor
.
]
This
Baal-peor
was
an
idol-god
of
the
Moabites
,
so
called
from
the
mountain
Peor
,
chap.
23.
28.
where
this
idol
was
worshipped
.
And
to
this
idol
Israel
is
said
to
have
joyned
himself
,
in
reference
to
that
spirituall
adultery
they
committed
by
worshipping
this
idol
;
as
for
the
same
reason
the
Scripture
useth
a
like
expression
,
Hos.
9.
10.
where
it
is
said
that
the
Israelites
went
to
Baal-peor
,
and
separated
them selves
unto
that
shame
.
And
the
anger
of
the
Lord
was
kindled
against
Israel
.
]
Herein
also
is
implyed
the
effect
of
Gods
anger
,
to
wit
,
that
hereupon
the
plague
brake
in
upon
them
,
Psal.
106.
29.
whereby
there
fell
in
one
day
three
and
twenty
thousand
.
Vers.
4.
And
the
Lord
said
unto
Moses
,
Take
all
the
heads
of
the
people
,
and
hang
them
up
,
&c.
]
Some
Expositours
understand
this
thus
,
That
the
Lord
here
enjoyneth
Moses
to
take
all
the
heads
of
the
people
,
that
is
,
to
gather
together
all
the
Heads
and
Rulers
of
the
severall
tribes
,
and
take
them
as
assistants
to
him
,
and
then
to
hang
them
up
before
the
Lord
,
that
is
,
them
of
the
people
of
whom
he
had
spoken
in
the
foregoing
verse
,
that
had
joyned
themselves
to
Baal-peor
;
and
indeed
that
which
followeth
in
the
next
verse
doth
singularly
well
agree
with
this
exposition
,
to
wit
,
that
hereupon
Moses
said
unto
the
Judges
of
Israel
,
whom
he
had
thus
assembled
together
,
Slay
you
every
one
his
man
,
that
is
,
the
me●
that
are
under
your
severall
jurisdictions
,
that
were
joyned
unto
Baal-peor
.
But
the
most
received
exposition
is
,
that
the
Lord
here
commanded
Moses
that
he
should
take
,
that
is
,
apprehend
,
all
the
heads
of
the
people
,
to
wit
,
that
were
guilty
of
this
sinne
,
and
h●ng
them
up
before
the
Lord
,
that
is
,
as
a
sacrifice
to
the
Lord
for
the
vindicating
of
his
honour
,
and
the
appeasing
of
his
wrath
(
as
those
of
Sauls
issue
are
said
like●ise
to
have
been
hanged
up
before
the
Lord
,
2.
Sam.
21.
6.
because
it
was
done
for
diverting
of
the
Lords
wrath
when
there
was
a
famine
in
the
land
)
and
that
against
the
sunne
,
that
is
,
openly
in
the
sight
of
all
men
,
that
as
they
had
sinned
openly
,
so
they
might
be
punished
openly
,
for
the
terrour
of
others
.
Now
this
exposition
the
words
seem
most
plainly
to
intend
,
to
wit
,
that
first
God
commanded
Moses
to
take
all
the
heads
of
the
people
,
that
were
guilty
of
this
sinne
,
and
hang
them
up
before
the
Lord
against
the
sunne
,
so
appointing
them
to
be
first
punished
,
and
that
with
a
more
shamefull
kind
of
death
,
because
their
sinne
was
greatest
,
and
that
then
afterwards
Moses
gave
a
charge
(
as
it
follows
in
the
next
verse
)
to
the
rest
of
the
Judges
that
had
not
defiled
themselves
,
that
they
should
slay
amongst
those
that
were
severally
under
their
command
all
those
that
were
notoriously
known
to
be
guilty
of
these
sinnes
.
Vers.
6.
And
behold
one
of
the
children
of
Israel
came
and
brought
a
Mid●anitish
woman
,
&c.
]
The
greatest
difficulty
in
this
passage
of
the
story
is
concerning
the
time
when
this
Israelite
,
Zimri
the
sonne
of
Salu
,
as
is
afterwards
expressed
,
vers.
14.
did
thus
impudently
bring
this
Midianitish
woman
to
the
camp
of
Israel
to
commit
filthinesse
with
her
,
and
was
there
with
her
slain
by
Phinehas
.
Some
conceive
that
this
was
done
before
Moses
and
the
other
Judges
had
put
in
execution
that
charge
which
was
given
them
,
mentioned
in
the
two
foregoing
verses
,
for
the
hanging
up
of
the
heads
of
the
people
,
and
the
slaying
of
those
in
each
tribe
that
were
found
guilty
of
those
horrible
s●●nes
of
fornication
and
idolatry
with
the
daughters
of
Moab
,
which
had
provoked
God
to
send
such
a
plague
amongst
the
people
;
and
the
reason
they
give
for
this
is
,
because
it
is
hardly
credible
that
this
wretch
would
have
dared
to
have
done
this
after
Moses
and
the
Judges
had
already
with
such
severity
punished
those
that
were
found
guilty
.
But
yet
because
the
plague
was
stayed
immediately
upon
the
killing
of
these
wretches
,
vers.
8.
it
is
most
probable
that
those
that
were
s●ain
by
the
magistrate
were
slain
before
the
plague
was
stayed
:
therefore
others
hold
that
this
was
done
in
the
order
as
here
it
is
recorded
by
Moses
,
and
that
this
was
one
of
the
great
aggravations
of
his
desperate
im
pudency
,
that
not
onely
when
the
people
were
mourning
because
of
the
wrath
of
God
against
them
,
but
also
when
so
many
had
been
cut
off
for
this
sinne
he
was
not
yet
afraid
,
trusting
it
seems
in
his
greatnesse
,
because
he
was
a
Prince
of
such
renown
in
the
tribe
of
Simeon
,
but
did
openly
carry
his
harlot
into
his
tent
with
him
,
as
if
he
desired
thereby
to
proclaim
that
he
would
not
be
afraid
to
satisfie
his
lust
,
though
Moses
and
all
Israel
should
stand
by
and
look
on
.
Vers.
8.
And
he
went
af●er
the
man
of
Israel
into
the
tent
,
&c.
]
The
originall
word
,
here
translated
the
tent
,
is
not
that
ordinarily
used
for
a
tent
,
but
such
as
signifieth
a
cave
or
hollow
place
;
therefore
some
think
that
hereby
is
meant
such
a
tent
as
was
made
for
fornication
.
So
the
plague
was
stayed
from
the
children
of
Israel
.
]
This
plague
seemeth
to
have
been
the
pestilence
,
which
God
sent
amongst
the
people
,
Psal.
106.
29.
They
provoked
him
to
anger
with
their
inventions
:
and
the
plague
brake
in
upon
them
.
Howbeit
the
word
here
in
the
originall
is
sometimes
used
for
slaughter
by
the
sword
,
as
1.
Sam.
4.
17.
Vers.
9.
And
those
that
died
in
the
plague
were
twenty
and
foure
thousand
.
]
The
Apostle
sayes
three
and
twenty
thousand
,
1.
Cor.
10.
8.
It
seems
that
one
thousand
were
hanged
up
and
slain
by
the
command
of
the
civil
magistrate
,
to
appease
Gods
wrath
,
and
that
the
other
three
and
twenty
thousand
were
taken
away
by
the
immediate
hand
of
God
;
or
one
thousand
of
the
chief
hanged
,
the
rest
slain
with
the
sword
.
Vers.
12.
Wherefore
say
Behold
I
give
unto
him
my
covenant
of
peace
.
]
That
is
,
make
this
which
I
shall
say
unto
thee
publickly
known
▪
both
for
the
encouragement
of
Phinehas
,
that
he
may
not
fear
because
they
were
such
great
ones
whom
he
hath
slain
;
and
for
the
satisfaction
of
the
people
,
that
they
may
know
he
did
it
by
the
speciall
motion
of
my
spirit
,
because
I
the
Lord
have
thus
both
approved
and
rewarded
the
fact
:
say
,
that
is
,
make
it
known
,
that
behold
I
give
unto
him
my
covenant
of
peace
,
where
Gods
covenant
with
Phinehas
for
the
settling
of
the
priesthood
in
his
posterity
is
called
a
covenant
of
peace
,
first
,
because
they
should
peaceably
enjoy
it
;
and
secondly
,
because
the
work
of
the
priesthood
was
to
make
peace
betwixt
the
Lord
and
his
people
.
Vers.
13.
And
he
shall
have
it
,
and
his
seed
after
him
,
even
the
covenant
of
an
everlasting
priesthood
.
]
That
is
,
a
priesthood
that
shall
be
continued
to
his
seed
as
long
as
ever
the
Leviticall
priesthood
shall
continue
.
But
the
dignity
of
being
high
priest
should
have
come
to
him
and
his
by
descent
,
may
some
say
,
because
he
was
the
sonne
of
Eleazar
Aarons
eldest
sonne
:
I
answer
,
though
he
was
so
,
yet
that
it
should
not
be
removed
to
another
family
for
want
of
his
issue
,
that
was
of
Gods
goodnesse
,
and
is
here
promised
as
the
reward
of
his
zeal
.
Indeed
the
greatest
doubt
concerning
this
promise
is
,
whether
it
were
continued
in
his
posterity
or
no.
Concerning
which
all
that
we
find
in
the
Scripture
is
this
;
first
,
that
we
find
the
posterity
of
this
Phinehas
recorded
unto
the
time
of
the
Israelites
captivity
in
Babylon
,
1.
Chron.
6.
4
,
15.
secondly
,
that
if
it
be
true
which
some
hold
,
that
in
the
dayes
of
the
Judges
the
high
priests
office
was
wrested
from
the
sonnes
of
Phinehas
,
the
sonne
of
Eleazar
,
and
conferred
upon
Eli
,
who
was
of
the
stock
of
Ithamar
;
yet
in
the
dayes
of
Solomon
it
was
again
taken
from
Abiathar
,
who
was
of
Elies
house
,
and
settled
upon
Zadok
,
and
so
it
came
again
into
the
line
of
Phinehas
,
and
so
continued
unto
the
Babylonian
captivity
,
1.
Kings
2.
25.
and
thirdly
,
that
though
it
be
no
where
expressely
said
of
what
stock
the
high
priests
were
after
the
Israelites
return
out
of
Babylon
,
yet
we
find
that
Esra
that
great
priest
and
scribe
was
of
his
line
,
Ezra
7.
1
,
&c.
and
it
may
be
probably
thought
that
the
high
priests
still
continued
in
that
line
,
unlesse
it
were
in
those
times
when
there
was
nothing
amongst
them
but
disorder
and
confusion
.
Neither
indeed
is
there
any
cause
why
we
should
understand
this
promise
to
be
so
absolute
,
but
in
case
of
the
sinnes
of
his
posterity
they
might
for
a
time
be
deprived
of
this
dignity
.
Vers.
14.
Zimri
the
sonne
of
Salu
,
a
prince
of
a
chief
house
among
the
Simeonites
.
]
It
is
particularly
expressed
how
great
a
man
he
was
whom
Phinehas
slew
,
because
herein
the
zeal
of
Phinehas
was
notably
discovered
.
Vers.
15.
He
was
head
over
a
people
,
and
of
a
chief
house
in
Midian
.
]
He
is
reckoned
one
of
the
five
Kings
of
Midian
,
chap.
31.
8.
Vers.
17.
Vex
the
Medianites
,
and
smite
them
,
&c.
]
These
words
,
smite
them
,
imply
a
promise
of
victory
.
But
why
are
they
not
to
smite
the
Moabites
as
well
as
the
Midianites
?
first
,
because
he
had
already
forbidden
Israel
to
distresse
the
Moabites
,
Deut.
2.
9.
And
the
Lord
said
unto
me
,
Distresse
not
the
Moabites
,
neither
contend
with
them
in
battel
:
secondly
,
because
the
Midianites
had
the
chief
hand
in
the
mischief
,
as
seems
probable
,
first
,
by
Balaams
stay
amongst
them
,
wh●n
Balak
had
left
him
in
displeasure
;
and
secondly
,
by
this
parti●ular
fact
of
Cozbi
,
who
was
a
Kings
daughter
amongst
them
,
&c.
CHAP.
XXVI
.
Vers.
2.
TAke
the
summe
of
all
the
congregation
of
the
children
of
Israel
,
&c.
]
Of
the
two
first
numbrings
of
the
people
,
see
Exod.
30.
11
,
12.
and
Numb
.
1.
1
,
2.
But
now
the
reasons
of
this
third
numbring
of
the
people
,
as
we
may
gather
by
some
passages
,
were
these
:
first
,
because
this
would
make
way
to
the
more
equall
dividing
of
the
land
(
which
they
were
presently
to
go
about
)
according
as
they
found
the
tribes
more
or
lesse
in
number
;
see
vers.
53
,
54.
Unto
these
the
land
shall
be
divided
for
an
inheritance
,
according
to
the
number
of
names
,
&c.
secondly
,
to
manifest
how
fully
that
which
God
had
threatned
,
chap.
14.
29.
was
now
accomplished
,
vers.
64
,
65.
But
among
these
there
was
not
a
man
of
them
whom
Moses
and
Aaron
the
priest
numbred
,
when
they
numbred
the
children
of
Israel
in
the
wildernesse
of
Sinai
.
For
the
Lord
had
said
of
them
,
They
shall
surely
die
in
the
wildernesse
,
&c.
Happely
all
the
old
company
were
not
dead
till
this
last
plague
,
wherein
foure
and
twenty
thousand
were
cut
off
;
and
therefore
it
may
seem
expressely
noted
,
ver.
1.
that
it
was
after
the
plague
,
that
God
gave
this
charge
to
Moses
and
Eleazar
for
numbring
the
people
,
because
then
God
had
exactly
brought
that
to
passe
which
he
had
long
since
threatned
,
as
they
should
now
see
in
taking
the
number
of
the
people
:
thirdly
,
to
manifest
Gods
power
and
goodnesse
in
preserving
unto
them
so
many
,
notwithstanding
they
had
wandred
so
many
years
through
a
wildernesse
wherein
they
were
encountred
with
so
many
difficulties
,
and
had
so
often
by
their
sinnes
provoked
God
to
cut
off
many
amongst
them
;
as
also
his
truth
and
faithfulnesse
,
who
had
so
wondrously
increased
them
,
as
he
promised
their
forefathers
,
notwithstanding
they
had
often
by
their
rebellion
provoked
him
to
destroy
them
:
&
the
more
seasonable
it
was
to
comfort
them
in
this
kind
,
because
it
was
immediately
after
foure
and
twenty
thousand
had
been
taken
away
by
the
foregoing
plague
,
chap.
25.
fourthly
,
it
was
because
they
should
hereby
see
Gods
care
over
them
,
and
love
towards
them
;
as
Moses
at
their
coming
out
of
Egypt
received
Gods
flock
by
tale
,
so
now
before
his
death
he
must
deliver
them
up
by
tale
again
.
Vers.
4.
Take
the
summe
of
the
people
from
twenty
years
old
and
upward
,
as
the
Lord
commanded
Moses
,
&c.
]
That
is
,
after
the
same
manner
as
he
commanded
Moses
to
number
the
people
,
when
they
were
newly
come
out
of
Egypt
,
so
hath
he
now
again
commanded
to
number
them
before
their
entring
Canaan
.
Vers.
7.
And
they
that
were
numbred
of
them
▪
were
fourtie
and
three
thousand
and
seven
hundred
and
thirty
.
]
At
their
last
numbring
the
Reubenites
were
fourty
six
thousand
and
five
hundred
,
chap.
1.
ver.
21.
so
that
this
tribe
was
decreased
two
thousand
seven
hundred
and
seventy
,
which
may
in
part
be
ascribed
to
the
conspiracy
wherein
they
joyned
with
Korah
.
Vers.
10.
And
the
earth
opened
her
mouth
,
and
swallowed
them
up
together
with
Korah
,
&c.
]
This
place
,
according
to
our
translation
,
clears
it
beyond
all
exception
,
that
Korah
was
swallowed
up
into
the
earth
together
with
Dathan
&
Abiram
,
ch.
16.
And
they
became
a
signe
.
]
That
is
,
for
an
example
that
others
might
take
warning
by
them
,
as
sea-marks
are
set
up
to
give
us
warning
of
danger
,
1.
Cor.
10.
6.
Now
these
things
were
our
examples
▪
to
the
intent
we
should
not
lust
after
evil
things
as
they
also
lusted
.
Vers.
11.
Notwithstanding
the
children
of
Korah
died
not
.
]
To
wit
,
Assur
,
and
Elkanah
,
and
Abiasaph
,
Exod.
6.
24.
these
and
their
posterity
lived
and
kept
their
office
in
Israel
;
for
their
genealogie
is
reckoned
,
1.
Chron.
6.
22
▪
28.
and
frequent
honourable
mention
is
made
of
the
sonnes
of
Korah
,
both
in
the
Psalmes
and
elsewhere
.
Some
think
they
were
miraculously
preserved
,
being
present
among
those
that
were
swallowed
up
:
I
rather
think
they
were
not
with
Korah
in
his
tent
,
but
were
happely
at
that
time
imployed
in
the
tabernacle
,
and
so
escaped
;
and
it
may
be
also
they
consented
not
to
their
fathers
rebellion
,
or
at
least
repented
upon
the
warning
given
by
Moses
,
Numb
.
16.
5.
Vers.
12.
The
sonnes
of
Simeon
after
their
families
,
of
Nemuel
,
the
family
of
the
Nemuelites
,
&c.
]
These
sons
of
Simeon
are
elsewhere
otherwise
named
,
as
Nemuel
is
called
also
Jemuel
,
Gen.
46.
10.
Exod.
6.
15.
and
Jachin
is
called
Jarib
,
1.
Chron.
4.
24.
and
Zerah
is
called
Zohar
,
Gen.
46.
10.
Exod.
6.
15.
Besides
these
there
was
one
sonne
of
Simeon
more
,
to
wit
,
Ohad
,
whose
family
it
seems
was
wholly
extinct
in
the
wildernesse
;
for
though
he
be
mentioned
,
Gen.
46
,
10.
yet
not
here
,
nor
1.
Chr.
4.
24.
Vers.
14.
These
are
the
families
of
the
Simeonites
,
twenty
and
two
thousand
and
two
hundred
.
]
None
of
the
tribes
was
so
abated
as
this
of
Simeon
:
when
they
went
out
of
Egypt
they
were
fifty
nine
thousand
and
three
hundred
,
chap.
1.
22.
now
but
two
and
twenty
thousand
and
two
hundred
;
so
they
were
abated
in
number
thirty
seven
thousand
and
one
hundred
,
more
then
half
of
that
they
were
when
they
came
out
of
Egypt
.
The
impudency
and
punishment
of
Zimri
,
chap.
25.
14.
who
was
a
Prince
of
this
tribe
,
and
may
be
probably
thought
to
have
been
accompanied
and
abetted
by
many
of
his
brethren
,
is
conceived
to
be
one
cause
of
the
low
ebbe
of
this
tribe
,
because
it
is
like
many
of
them
perished
in
the
last
plague
together
with
Zimri
.
Vers.
15.
The
children
of
Gad
after
their
families
,
of
Zephon
the
family
of
the
Zephonites
,
&c.
]
Gad
is
next
mustered
,
because
he
was
joyned
with
Reuben
and
Simeon
in
the
South-quarter
,
chap.
2.
10
,
14.
His
sonne
Zephon
is
elsewhere
called
Zeph●on
,
Gen.
46.
16.
and
so
is
Ozni
,
vers.
16.
called
Ezbon
,
Gen.
46.
16.
and
Arod
,
vers.
17.
Arodi
,
Gen.
46.
16.
Vers.
18.
These
are
the
families
of
the
children
of
Gad
,
according
to
those
that
were
numbred
of
them
,
fourty
thousand
and
five
hundred
.
]
At
the
former
mustering
the
Gadites
were
fourty
five
thousand
six
hundred
and
fifty
,
chap.
1.
25.
now
fourty
thousand
and
five
hundred
;
so
they
were
fewer
now
by
five
thousand
one
hundred
&
fiftie
:
and
thus
all
the
tribes
under
Reubens
standard
being
greatly
diminished
,
there
were
now
fourty
five
thousand
&
twenty
lesse
then
when
they
were
first
numbred
.
Vers.
19.
And
Er
and
Onan
died
in
the
land
of
Canaan
.
]
This
is
added
to
set
forth
the
power
and
goodnesse
of
God
in
the
encrease
of
this
tribe
of
Judah
,
notwithstanding
these
two
of
his
sonnes
were
cut
off
by
the
hand
of
God
.
Vers.
21.
And
the
sonnes
of
Pharez
,
of
Hesron
,
the
familie
of
the
Hesronites
,
&c.
]
Judah
had
five
sonnes
▪
Gen.
38.
which
should
have
been
all
heads
of
families
:
But
two
of
them
dying
childlesse
,
two
of
his
sonnes
sonnes
(
and
those
of
Pharez
,
the
younger
brother
,
but
the
ancestour
of
Christ
)
are
taken
in
in
their
room
.
Vers.
22.
These
are
the
families
of
Judah
,
according
to
those
that
were
numbred
of
them
,
threescore
and
sixteen
thousand
and
five
hundred
.
]
At
the
former
numbring
,
those
of
the
tribe
of
Judah
were
but
seventy
foure
thousand
and
six
hundred
,
chap.
1.
27.
now
they
are
seventy
six
thousand
and
five
hundred
,
and
so
are
encreased
nineteen
hundred
more
;
and
as
he
,
so
all
the
tribes
under
his
standard
were
●n●reased
also
,
and
thus
Judah
prevailed
above
all
his
brethren
,
Gen.
49.
8.
Vers.
23.
Of
Pua
,
the
family
of
the
Punites
,
&c.
]
This
Pua
was
also
calle●
Phunah
,
Gen.
46.
13.
and
Jashub
vers.
24.
was
also
called
Job
,
Gen.
46.
13.
Vers.
25.
These
are
the
families
of
Issachar
,
according
to
those
that
were
numbred
of
them
,
threescore
and
foure
thousand
and
three
hundred
.
]
Of
this
tribe
there
were
before
but
fifty
foure
thousand
and
foure
hundred
,
chap.
1.
29.
now
there
are
sixty
foure
thousand
and
three
hundred
,
so
that
they
were
now
encreased
nine
thousand
and
nine
hundred
men
of
warre
.
Vers.
27.
These
are
the
families
of
the
Zebulunites
,
according
to
those
that
were
numbred
of
them
,
threescore
thousand
and
five
hundred
.
]
Who
were
before
but
fifty
seven
thousand
and
foure
hundred
,
chap.
1.
31.
so
they
are
encreased
three
thousand
and
a
hundred
men
.
Now
adding
together
one
thousand
and
nine
hundred
,
the
encrease
of
Judahs
tribe
,
and
nine
thousand
nine
hundred
,
the
encrease
of
Issachars
tribe
;
and
three
thousand
and
a
hundred
,
the
encrease
of
Zebuluns
tribe
,
we
find
that
Judahs
camp
was
encreased
foureteen
thousand
and
nine
hundred
.
Vers.
29.
Of
the
sonnes
of
Manasseh
,
of
Machir
the
familie
of
the
Machirites
,
&c.
]
Many
Expositours
hold
that
Machir
had
no
other
sonne
but
●ilead
,
and
so
thereupon
they
say
,
that
the
same
family
was
called
promiscuously
the
familie
of
the
Machirites
,
and
,
the
familie
of
the
Gileadites
.
But
by
this
place
it
is
evident
that
besides
the
posterity
of
Machir
by
his
sonne
Gilead
,
who
are
here
called
the
familie
of
the
Gileadites
,
he
had
also
a
posterity
by
other
sonnes
,
who
were
called
by
his
own
name
,
the
familie
of
the
Machirites
,
as
indeed
we
reade
of
children
that
Machir
had
brought
up
upon
Josephs
knees
Gen.
50.
23.
and
1.
Chron.
7.
16.
Peresh
and
Sheresh
are
said
to
be
the
sonnes
of
Machir
by
Maachah
his
wife
.
Vers.
30.
Of
Jeezer
,
the
familie
of
the
Jeezerites
.
]
Josh.
17.
2.
he
is
called
Abiezer
:
even
the
sonnes
sonnes
sonnes
here
were
heads
of
families
.
Vers.
34.
These
are
the
families
of
Manasseh
,
and
those
that
were
numbred
of
them
,
fifty
and
two
thousand
and
seven
hundred
.
]
Before
they
were
but
thirty
two
thousand
and
two
hundred
,
chap.
1.
35.
now
fifty
two
thousand
and
seven
hundred
,
so
they
were
encreased
twenty
thousand
and
five
hundred
men
of
warre
▪
none
of
the
other
tribes
had
half
so
much
encrease
.
Vers.
35.
Of
Becher
,
the
familie
of
the
B●●hrites
▪
&c.
]
This
,
some
think
,
is
the
●●me
that
is
called
Berod
,
1.
Chron.
7.
20.
as
he
also
that
is
called
Eran
,
vers.
36.
in
1.
Chron.
7.
20.
is
called
Laadan
,
who
was
Ephraims
sonnes
sonne
,
but
yet
was
head
of
a
family
.
Vers.
37.
These
are
the
families
of
the
sonnes
of
Ephraim
,
according
to
those
that
were
numbred
of
them
,
thirtie
and
two
thousand
and
five
hundred
.
]
He
had
before
,
chap.
1.
33.
fourty
thousand
and
five
hundred
;
so
eight
thousand
of
this
tribe
were
●iminished
.
Vers.
38.
Of
Ashbel
the
father
of
the
Ashbelites
,
&c.
]
This
Ashbel
is
called
Jediael
1.
Chron.
7.
6.
and
Ahiram
,
Ehi
,
Gen
46.
21.
and
Aharah
1.
Chron.
8.
1.
and
Shupham
vers.
39.
is
called
Shuppim
,
1.
Chron.
7.
12.
and
Muppim
,
Gen.
46.
21.
and
Hupham
,
Huppim
,
Gen
46.
21.
and
A●d
vers.
40.
is
called
Addar
,
1.
Chron.
8.
3.
Vers.
41.
These
are
the
sonnes
of
Benjamin
after
their
families
,
and
they
that
were
numbred
of
them
were
fourtie
and
five
thousand
and
six
hundred
.
]
Gen.
46.
21.
we
find
ten
sonnes
of
Benjamin
;
but
here
are
reckoned
but
five
families
of
his
sonnes
,
and
two
of
his
sonnes
sonnes
:
he
had
before
but
thirty
five
thousand
&
foure
hundred
,
so
that
now
they
were
encreased
ten
thousand
and
two
hundred
,
though
their
families
were
(
it
seems
)
diminished
in
the
wildernesse
:
and
thus
though
one
of
the
tribes
under
Ephraims
standard
were
fewer
then
before
,
to
wit
,
his
own
tribe
,
yet
his
whole
camp
,
by
reason
of
the
great
encrease
of
the
other
two
tribes
joyned
with
him
,
was
augmented
two
and
twenty
thousand
and
seven
hundred
.
Vers.
42.
Of
Shuham
,
the
family
of
the
Shuhamites
.
]
This
Shuham
is
called
Hushim
,
Gen.
46.
26.
These
are
the
families
of
Dan
after
their
families
.
]
See
Gen.
46.
23.
Vers.
43.
All
the
families
of
the
Shuhamites
,
according
to
those
that
were
numbred
of
them
,
were
threescore
and
foure
thousand
and
foure
hundred
.
]
At
the
former
muster
the
Danites
were
but
sixty
two
thousand
and
seven
hundred
▪
chap.
1.
39.
but
are
now
encreased
seventeen
hundred
more
;
though
there
were
but
one
familie
in
this
tribe
,
yet
none
of
all
the
tribes
save
Judah
have
the
like
multitude
.
Vers.
44.
Of
Jesui
▪
the
familie
of
the
Jesuites
,
&c.
]
This
Jes●i
is
called
Isu●
,
Gen.
46.
17.
Between
him
and
Jimnah
there
was
another
called
Ishuah
,
Gen.
46.
17.
whose
family
,
here
omitted
,
seemeth
to
be
perished
.
Vers.
46.
And
the
name
of
the
daughter
of
Asher
was
Sarah
.
]
This
Sarah
is
mentioned
also
Gen.
46.
17.
and
1.
Chron.
7.
30.
as
being
famous
it
seems
in
her
time
.
Vers.
47.
These
are
the
families
of
the
sonnes
of
Asher
according
to
those
that
were
numbred
of
them
,
who
were
fifty
and
three
thousand
and
foure
hundred
.
]
Whereas
before
he
had
but
fourty
one
thousand
and
five
hundred
,
chap.
1.
41.
and
so
is
encreased
eleven
thousand
and
nine
hundred
.
Vers.
50.
These
are
the
families
of
Naphtali
according
to
their
families
▪
and
they
that
were
numbred
of
them
were
fourtie
and
five
thousand
and
foure
hundred
.
]
At
the
former
numbring
these
were
fifty
three
thousand
and
foure
hundred
,
chap.
1.
41.
now
but
fourty
five
thousand
and
foure
hundred
,
eight
thousand
fewer
then
before
;
though
this
tribe
under
Dans
standard
were
diminished
,
yet
was
Dans
whole
camp
encreased
five
thousand
and
six
hundred
men
of
warre
.
Vers.
51.
These
were
the
numbred
of
the
children
of
Israel
,
six
hundred
thousand
and
a
thousand
seven
hundred
and
thirty
.
]
The
totall
some
of
the
first
numbring
was
six
hundred
and
th●ee
thousand
five
hundred
and
fifty
,
chap.
1.
46.
whereas
now
it
is
but
six
hundred
and
one
thousand
seven
hundred
and
thirty
.
So
that
though
Judahs
,
Ephraims
,
and
Dans
camps
were
all
more
in
number
then
when
first
they
came
into
the
wildernesse
,
yet
by
reason
of
the
great
decrease
of
Reubens
camp
,
which
was
fourty
five
thousand
and
twenty
fewer
then
before
,
the
totall
here
is
lesse
then
the
totall
there
by
eighteen
hundred
and
twenty
.
Vers.
53.
Unto
these
the
land
shall
be
divided
for
an
inheritance
,
&c.
]
Gods
enjoyning
them
to
divide
the
land
before
they
had
conquered
it
,
was
to
assure
them
that
it
should
be
theirs
,
to
teach
them
to
live
by
faith
,
and
before
they
had
it
to
make
as
sure
of
it
as
if
it
were
already
in
their
possession
.
And
may
not
we
then
be
sure
of
heaven
before
we
have
it
?
Vers.
55.
Notwithstanding
the
land
shall
be
divided
by
lot
.
]
That
is
,
they
were
to
divide
the
land
into
so
many
severall
coasts
or
provinces
,
according
to
the
number
of
the
tribes
that
were
to
inhabit
it
,
yet
so
as
the
certain
bounds
and
limits
of
each
portion
were
not
appointed
and
resolved
on
till
they
knew
which
tribe
the
Lord
would
choose
to
plant
there
(
which
was
determined
by
lots
)
and
then
they
enlarged
or
lessened
the
portion
according
to
the
number
of
the
tribe
that
was
there
to
be
seated
.
Had
they
not
been
thus
severally
assigned
by
lot
to
that
which
God
would
have
to
be
the
place
of
their
habitation
,
every
one
would
have
chosen
the
best
,
or
safest
,
or
healthfullest
places
of
the
land
,
whereas
now
all
dissention
was
prevented
,
and
they
were
taught
to
acknowledge
God
the
chief
Lord
of
the
land
,
by
whose
immediate
providence
they
were
disposed
of
to
those
dwellings
:
on
the
other
side
,
had
they
had
the
exact
measure
of
their
portions
assigned
them
by
lot
,
it
had
not
been
lawfull
for
them
to
alter
that
which
God
had
done
,
as
we
see
it
was
;
for
out
of
that
which
was
at
first
given
to
Judah
alone
,
afterwards
two
tribes
had
their
lots
,
Josh.
19.
4.
—
40.
to
wit
,
Simeon
and
Dan.
According
to
the
names
of
the
tribes
of
their
fathers
they
shall
inherit
.
]
That
is
,
the
lots
shall
go
under
the
names
of
the
Patriarchs
,
one
for
Reuben
,
another
for
Simeon
,
another
for
Gad
,
&c.
Vers.
56.
According
to
the
lot
shall
the
possession
thereof
be
divided
between
many
and
few
.
]
That
is
,
having
by
lot
determined
where
every
tribe
shall
have
their
possession
,
ye
shall
then
assigne
unto
every
tribe
,
in
that
part
of
the
land
where
their
lot
fell
,
such
a
quantity
of
land
as
by
the
rules
of
equall
proportión
sh●ll
be
found
due
to
them
,
according
as
they
are
in
number
more
or
●ewer
.
Vers.
57.
And
th●se
are
they
that
were
numbred
of
the
Levites
,
&c.
]
The
Levites
are
numbred
by
themselves
,
because
they
were
to
have
no
share
in
the
land
,
vers.
62.
They
were
not
numbred
among
the
children
of
Israel
,
because
there
was
no
inheritance
given
them
amongst
the
children
of
Israel
.
Vers.
58.
These
are
the
families
of
the
Levites
the
family
of
the
Libnites
;
&c.
]
The
family
of
the
Libnites
was
of
Libni
the
sonne
of
Gershon
,
Exod.
6.
17.
and
so
Shimi
the
other
sonne
of
Gershon
is
not
here
mentioned
.
Thus
likewise
that
of
the
Hebronites
was
of
Hebron
the
sonne
of
Kohath
,
Exod
▪
6.
18.
and
his
other
brethren
are
not
here
mentioned
as
heads
of
families
(
though
Amram
be
named
as
the
father
of
Moses
)
and
those
of
the
Mahlites
and
Mushites
were
of
Mahali
and
Mushi
the
sonnes
of
Merari
,
Exod.
6.
19.
and
that
of
the
Korathites
of
Korah
,
Num.
16.
1.
Vers.
59.
And
the
name
of
Amrams
wife
was
Jochebed
,
&c.
]
See
the
note
upon
Exod.
2.
1.
Vers.
62.
And
those
that
were
numbred
of
them
were
twenty
and
three
thousand
,
&c.
]
At
the
former
numbring
the
Levites
were
but
two
and
twenty
thousand
,
chap.
3.
39.
now
they
were
a
thousand
more
.
Vers.
65.
And
there
was
not
left
a
man
of
them
save
Caleb
the
sonne
of
Jephunneh
,
and
Joshua
the
sonne
of
Nun.
]
That
is
,
as
God
had
threatned
▪
so
it
was
now
found
to
be
;
of
the
people
that
were
numbred
at
their
coming
out
of
Egypt
from
twenty
years
old
and
upward
,
there
was
not
a
man
left
at
this
time
when
they
were
numbred
again
▪
but
onely
Caleb
and
Joshua
.
So
that
we
must
observe
that
the
Levites
are
not
here
included
,
for
of
them
there
were
left
Moses
,
and
Eleazar
,
and
Ithamar
,
and
perhaps
many
others
.
CHAP.
XXVII
.
Vers.
1.
THen
came
the
daughters
of
Zelophehad
,
&c.
]
Because
the
Lord
had
said
in
the
foregoing
chapter
,
vers.
53.
that
the
land
should
be
divided
amongst
those
they
had
now
numbred
from
twenty
years
old
and
upward
,
and
so
Zelophehad
being
dead
without
sonnes
,
his
children
were
like
to
have
no
inheritance
in
the
land
,
therefore
his
daughters
came
now
to
Moses
and
Eleazar
,
desiring
that
that
share
of
the
land
might
be
assigned
to
them
which
should
have
been
their
fathers
had
he
been
then
living
.
Vers.
2.
And
they
stood
before
Moses
,
and
before
Eleazar
the
priest
,
and
before
the
princes
,
and
all
the
congregation
by
the
doore
of
the
tabernacle
,
&c.
]
Whither
they
were
it
seems
for
this
very
purpose
come
,
that
they
might
enquire
of
the
Lord
concerning
this
difficult
case
:
for
I
conceive
they
had
formerly
demanded
an
inheritance
of
the
Judges
,
and
were
by
them
appointed
to
plead
for
themselves
before
the
doore
of
the
tabernacle
,
where
they
should
have
an
answer
from
God
himself
.
Vers.
3.
Our
father
died
in
the
wildernesse
,
&c.
]
This
plea
of
the
daughters
of
Zelophehad
is
in
effect
as
if
they
had
thus
said
,
Our
father
was
one
of
those
whom
the
Lord
carried
out
of
Egypt
,
to
go
and
take
possession
of
the
land
of
Canaan
,
and
though
he
died
in
the
wildernesse
,
yet
he
was
not
taken
away
by
any
speciall
judgement
,
because
he
had
his
hand
in
some
insurrection
and
rebellion
,
such
as
was
that
of
those
that
gathered
themselves
together
against
the
Lord
in
the
company
of
Korah
(
and
this
they
alledge
to
make
their
cause
the
more
favourable
,
because
had
he
been
cut
off
in
any
s●ch
insurrection
,
some
might
judge
that
it
was
no
matter
though
his
posterity
were
excluded
from
having
any
share
in
the
land
of
Ca●aan
)
but
died
in
his
own
sinne
,
that
is
,
he
died
his
naturall
death
when
his
time
was
come
,
as
being
by
sinne
liable
to
death
as
all
other
men
are
.
Thus
Korahs
conspiracie
is
mentioned
here
,
either
by
a
Synecdoche
,
this
one
being
put
for
all
other
the
rebellions
of
the
Israelites
▪
and
so
the
meaning
must
be
that
their
father
died
in
no
particular
rebellion
against
the
Lord
;
or
else
because
whereas
all
the
other
murmurings
and
insurrections
against
Moses
were
especially
the
sinne
of
the
common
sort
of
people
.
Korahs
was
chiefly
of
the
princes
and
great
men
of
every
tribe
,
chap.
16.
2.
and
so
happely
because
their
father
was
one
of
the
chief
of
the
tribe
of
Manasseh
,
therefore
they
mention
onely
the
rebellion
of
the
great
ones
.
And
as
for
that
phrase
of
their
fathers
dying
in
his
own
sinne
,
though
some
Expo●itours
understand
it
thus
,
that
he
dyed
not
for
any
speciall
insurrection
but
onely
for
that
sinne
wherein
the
whole
congregation
was
involved
as
well
as
he
;
and
for
which
the
Lord
threatned
that
they
should
all
die
in
the
wildernesse
,
to
wit
,
for
refusing
to
go
into
the
land
of
Canaan
when
God
had
brought
them
thither
,
yet
I
rather
think
it
is
meant
of
his
own
private
sinnes
,
which
made
him
liable
to
death
,
as
all
other
men
are
,
for
that
all
have
●inned
,
Rom.
5.
12.
Vers.
4.
Why
should
the
name
of
our
father
be
done
away
from
among
his
familie
because
he
hath
no
sonne
?
]
That
is
,
why
should
not
he
be
named
amongst
others
in
the
division
of
the
land
,
which
if
it
be
not
,
his
name
and
familie
will
be
quite
extinguished
as
if
he
had
never
been
;
and
hence
some
Expositours
conclude
that
as
when
a
man
dyed
without
issue
,
and
his
brother
m●rried
his
widow
to
raise
up
seed
unto
his
brother
,
his
first
sonne
was
in
their
Genealogies
reckoned
to
be
the
sonne
of
him
that
dyed
without
issue
;
so
it
was
in
this
case
,
the
first
sonnes
of
those
that
married
the
daughters
of
Zelophehad
were
accounted
the
sonnes
of
Zelophehad
;
and
so
under
his
name
did
inherit
his
land
.
Vers.
4.
Give
unto
us
therefore
a
possession
among
the
brethren
of
our
father
.
]
This
pleading
for
a
portion
in
that
land
,
which
was
not
yet
conquered
,
was
a
true
act
of
faith
,
and
must
needs
encourage
others
,
and
help
to
strengthen
their
faith
.
And
besides
,
hereby
was
shown
,
as
in
a
type
,
that
even
women
have
an
equall
share
with
men
in
the
heavenly
Canaan
;
for
all
inherit
through
Christ
,
in
whom
there
is
neither
male
nor
female
,
but
all
are
one
,
Gal.
3.
28.
Vers.
7.
Thou
shalt
surely
give
them
a
possession
of
an
inheritance
among
their
fathers
brethren
,
&c.
]
Thus
the
Lord
granted
these
daughters
of
Zelophehad
their
desire
,
which
how
it
was
performed
by
Joshua
,
we
may
reade
,
Josh.
17.
4.
According
to
the
commandment
of
the
Lord
he
gave
them
an
inheritance
among
the
brethren
of
their
father
;
yet
withall
there
was
afterwards
a
caution
added
,
to
wit
,
that
they
might
not
marry
out
of
their
own
tribe
,
chap.
36.
6.
Vers.
12.
Get
thee
up
into
this
mount
Abarim
,
&c.
]
There
was
a
long
tract
of
mountains
which
were
called
the
mountains
of
Abarim
,
chap.
●3
.
47.
and
into
one
of
these
was
Moses
now
sent
,
to
wit
,
that
which
is
elsewhere
called
mount
Nebo
▪
which
was
in
the
land
of
Moab
over
against
Jericho
,
Deut
32.
49.
and
Pisgah
,
Deut.
34.
1.
Hence
Moses
might
see
the
land
afarre
off
,
though
he
might
not
enter
it
;
and
so
the
Law
did
shew
the
Israelites
heaven
afarre
off
,
but
not
as
it
is
now
revealed
to
us
in
the
Gospel
.
Vers.
13.
And
when
thou
hast
seen
it
,
thou
shalt
be
gathered
unto
thy
people
,
&c.
]
That
they
should
not
enter
the
land
God
had
threatned
before
,
Numb
.
20.
12.
Se●
the
notes
upon
that
place
.
Vers.
14.
That
is
the
water
of
Meribah
in
Kadesh
in
the
wildernesse
of
Zin
.
]
This
is
added
to
distinguish
it
from
another
Meribah
,
Exod.
17.
7.
where
water
was
fetched
out
also
from
the
rock
,
but
there
Moses
and
Aaron
displeased
not
the
Lord
.
Vers.
16.
Let
the
Lord
,
the
God
of
the
spirits
of
all
flesh
,
set
a
man
over
the
congregation
.
]
Moses
at
this
time
prayed
also
earnestly
to
the
Lord
,
that
he
might
go
over
and
see
the
land
;
but
God
would
not
grant
him
his
desire
herein
,
Deut.
3.
23
,
26.
concerning
this
phrase
▪
the
God
of
the
spirits
of
all
flesh
,
see
the
note
upon
Numb
.
16.
22.
This
title
is
fitly
in
this
prayer
of
Moses
given
unto
the
Lord
,
both
as
implying
that
he
was
the
searcher
of
mens
spirits
,
and
therefore
knew
best
who
was
fittest
for
the
place
;
and
likewise
as
intimating
that
he
was
able
to
frame
and
fashion
their
spirits
as
he
pleased
,
and
to
give
them
any
gifts
or
graces
requisite
for
the
imployment
.
Vers.
17.
Which
may
go
out
before
them
,
and
which
may
go
in
before
them
,
&c.
]
That
is
,
who
may
guide
them
and
govern
them
,
both
at
home
and
abroad
,
in
times
of
warre
and
in
times
of
peace
,
and
undertake
the
charge
of
defending
them
against
their
enemies
:
for
under
this
phrase
of
going
ou●
and
coming
in
before
them
,
of
leading
them
out
and
bringing
them
in
,
all
the
offices
of
the
supreme
magistracy
are
comprehended
;
and
hence
Moses
being
ready
to
resigne
the
government
useth
●he
same
expression
concerning
himself
,
Deut.
31.
2.
I
can
no
more
go
out
and
come
in
.
The
similitude
is
taken
from
a
Captain
that
marcheth
before
his
souldiers
,
and
undertakes
to
lead
them
whereever
they
should
go
;
or
rather
from
shepherds
,
whose
custome
it
was
to
go
out
and
in
before
his
flocks
,
to
lead
them
out
to
their
pastures
,
and
to
bring
them
home
to
their
folds
;
and
therefore
in
the
next
words
Moses
addes
,
that
the
congregation
of
the
Lord
be
not
as
sheep
which
have
no
●hepherd
.
Vers.
18.
Take
thee
Joshua
the
sonne
of
Nun
,
a
man
in
whom
is
the
spirit
.
]
That
is
,
a
man
of
eminent
gifts
,
and
therefore
fit
for
this
place
and
imployment
:
and
indeed
herein
was
Joshua
a
type
of
Christ
,
concerning
whom
the
prophet
foretold
,
that
the
spirit
of
the
Lord
should
rest
upon
him
,
the
spirit
of
wisdome
and
understanding
,
the
spirit
of
counsell
and
might
,
the
spirit
of
knowledge
,
and
of
the
fear
of
the
Lord
.
And
lay
thine
hand
upon
him
.
]
Or
,
thy
hands
,
for
so
it
is
said
,
vers.
23.
that
Moses
laid
his
hands
upon
him
:
and
by
this
ceremony
of
the
imposition
of
Moses
hands
was
signified
first
and
especially
,
that
the
supreme
Magistracy
should
be
transferred
from
Moses
to
him
,
as
being
the
man
now
consecrated
and
set
apart
to
this
place
and
service
;
secondly
,
that
the
hand
of
God
should
be
upon
him
to
defend
him
and
prosper
him
in
all
his
wayes
;
and
thirdly
,
that
God
would
conferre
upon
him
a
great
encrease
of
the
gifts
of
his
spirit
,
answerable
to
the
dignity
whereto
he
was
advanced
:
and
thus
it
seems
upon
the
imposition
of
Moses
hands
was
accordingly
performed
,
as
we
see
Deut.
34.
9.
Joshua
the
sonne
of
Nun
was
full
of
the
spirit
of
wisdome
;
for
Moses
had
laid
his
hands
upon
him
.
The
like
ceremony
was
●fterwards
used
in
the
dayes
of
the
Gospel
,
when
men
were
separated
and
set
apart
to
preach
the
Gospel
,
and
in
a
manner
for
the
same
reasons
:
whence
is
that
of
the
Apostle
S.
Paul
to
Timothy
,
1.
Tim.
4.
14.
Neglect
not
the
gift
which
is
in
thee
,
which
was
given
thee
by
prophecy
,
with
the
laying
on
of
the
hands
of
th●
Presbytery
.
Vers.
19.
And
set
him
before
Eleazar
the
priest
,
and
before
all
the
congregation
.
]
To
wit
,
that
he
first
as
the
chief
,
and
the
people
with
him
,
might
assent
to
that
which
God
had
dec●eed
.
And
give
him
a
charge
in
their
sight
.
]
That
is
,
openly
before
them
all
make
known
to
him
what
his
office
is
,
and
charge
him
faithfully
and
carefully
to
perform
that
which
he
undertakes
;
and
it
may
well
be
that
this
was
the
very
charge
which
is
afterwards
expressed
by
Moses
,
Deut.
31.
7
,
8.
at
which
time
God
himself
also
gave
him
a
charge
,
vers.
14
,
15.
Vers.
20.
And
thou
shalt
put
some
of
thine
honour
upon
him
,
&c.
]
This
may
be
meant
of
the
gifts
of
Gods
spirit
,
which
made
Moses
to
be
so
highly
honoured
amongst
the
people
,
as
elsewhere
it
is
said
concerning
the
seventy
Elders
that
were
chosen
to
assist
Moses
in
the
government
,
that
God
would
take
of
the
spirit
that
was
upon
Moses
and
put
it
upon
them
,
chap.
11.
17.
concerning
which
see
the
note
upon
that
place
.
Now
Moses
is
commanded
to
put
of
this
his
honour
upon
Joshua
,
onely
because
at
the
laying
of
Moses
hands
upon
him
,
these
gifts
of
Gods
spirit
should
be
imparted
to
him
:
and
it
is
not
said
,
put
thine
honour
upon
him
,
but
,
put
of
thine
honour
upon
him
,
or
,
as
it
is
in
our
Bibles
,
thou
shalt
put
some
of
thine
honour
upon
him
,
because
though
Joshua
was
to
have
the
same
gifts
imparted
to
him
that
Moses
had
,
yet
not
in
the
same
measure
;
whence
it
is
said
,
Deut.
34.
10.
that
there
arose
not
a
prophet
since
in
Israel
like
unto
Moses
.
Or
else
rather
by
Moses
honour
here
is
meant
his
authority
and
dignity
;
and
then
it
is
said
that
he
should
put
some
of
his
honour
upon
him
in
relation
to
the
present
time
before
Moses
death
,
to
wit
,
that
he
should
presently
admit
him
into
some
communion
of
authority
with
him
,
and
so
cause
the
people
to
give
him
that
honour
which
was
due
unto
Moses
successour
,
the
elect
Judge
of
Israel
.
Vers.
21.
And
he
shall
stand
before
Eleazar
the
priest
,
who
shall
ask
counsel
for
him
,
after
the
judgement
of
Urim
.
&c.
]
That
is
,
upon
all
occasions
he
shall
present
himself
before
Eleazar
to
ask
counsel
of
him
,
who
shall
enquire
of
the
Lord
for
him
after
the
judgement
of
Urim
.
What
this
Urim
was
,
see
Exod.
28.
30.
what
is
meant
by
asking
counsel
after
the
judgement
of
Urim
,
is
hard
to
say
.
This
I
conceive
is
most
probable
,
when
any
came
to
enquire
of
the
Lord
,
the
priest
put
on
the
Ephod
,
whereto
the
pectorall
was
fastened
,
in
the
fold
whereof
the
Urim
and
Thummim
was
put
by
Moses
,
and
so
the
priest
in
the
name
of
the
parties
propounded
such
questions
,
as
they
desired
to
be
satisfied
in
from
the
Lord
,
desiring
the
Lord
to
return
them
an
answer
(
according
as
we
find
it
1.
Sam.
23.
9
,
10
,
11
,
12.
)
whereupon
the
Lord
did
either
by
the
illumination
of
his
spirit
(
whereof
the
Urim
was
an
embleme
or
outward
signe
)
reveal
unto
the
priest
what
answer
he
should
give
the
party
enquiring
▪
or
else
by
an
immediate
voice
from
heaven
;
and
this
was
called
the
judgement
of
Urim
,
because
it
pleased
the
Lord
,
upon
the
applying
or
putting
on
of
the
pectorall
,
to
give
judgement
in
the
cause
enquired
of
by
the
priest
.
CHAP.
XXVIII
.
Vers.
2.
COmmand
the
children
of
Israel
,
and
say
unto
them
,
My
offerings
,
&c.
]
Because
they
had
in
a
great
part
omitted
their
sacrifices
and
solemn
feasts
the
most
part
of
the
eight
and
thirty
years
last
past
by
reason
of
their
travels
,
wherein
the
Sanctuary
,
the
altar
,
and
other
holy
things
were
folded
up
and
removed
from
●lace
to
place
,
and
that
withall
the
generation
that
had
been
before
mustered
was
now
dead
,
chap.
26.
64.
But
among
these
there
was
not
a
man
of
them
,
whom
Moses
and
Aaron
the
priest
numbred
when
they
numbred
the
children
of
Israel
in
the
wildernesse
of
Sinai
;
therefore
the
Lord
causeth
the
Law
of
sacrificing
to
be
here
again
repeated
,
thereby
giving
them
to
know
that
when
they
came
into
the
land
they
must
not
any
longer
neglect
Gods
ordinances
,
as
they
had
done
in
the
wildernesse
,
Deut.
12.
8.
Ye
shall
not
do
after
all
the
things
that
we
do
here
this
day
,
every
man
whatsoever
is
right
in
his
own
eyes
,
&c.
and
so
first
he
gives
them
charge
in
generall
to
be
sure
that
they
give
him
all
the
sacrifices
and
offerings
that
he
had
at
severall
times
appointed
them
to
offer
,
My
offerings
and
my
bread
for
my
sacrifices
made
by
fire
for
a
sweet
savour
unto
me
shall
ye
observe
to
offer
unto
me
in
their
due
season
:
for
though
all
the
sacrifices
that
were
burnt
upon
the
altar
are
elsewhere
called
the
Lords
food
,
Lev.
3.
11.
and
his
bread
,
Lev.
21.
6.
(
the
reasons
whereof
see
in
the
notes
upon
those
places
)
yet
here
it
seems
most
probable
that
by
offerings
are
meant
all
the
severall
sacrifices
that
were
to
be
killed
and
offered
upon
the
altar
,
and
by
his
bread
for
the
sacrifices
is
meant
the
meat-offerings
that
were
to
be
joyned
with
their
sacrifices
;
and
then
secondly
,
he
sets
down
particularly
what
they
were
to
offer
,
first
,
for
their
dayly
sacrifice
,
vers.
3.
secondly
,
for
their
weekly
sacrifice
every
Sabbath
day
,
vers.
9.
thirdly
,
for
their
monethly
sacrifice
every
new
Moon
,
vers.
11.
and
fourthly
,
for
their
yearly
sacrifices
at
every
severall
feast
in
the
year
,
vers.
16
,
&c.
Vers.
3.
This
is
the
offering
made
by
fir●
which
ye
shall
offer
unto
the
Lord
,
&c.
]
See
the
notes
on
Exod.
29
,
28.
Vers.
9.
And
on
the
Sabbath
day
two
lambs
of
the
first
year
without
spot
,
&c.
]
The
sacrifices
here
appointed
for
every
Sabbath
day
are
full
double
to
those
appointed
for
every
day
,
vers.
3.
and
yet
the
daily
sacrifices
,
the
continuall
burnt-offering
,
vers.
10.
was
not
omitted
on
the
Sabbath
day
neither
.
So
that
every
Sabbath
in
the
morning
there
was
offered
one
lambe
for
the
daily
sacrifice
,
&
then
two
lambs
more
for
the
Sabbath
:
and
this
was
thus
appointed
,
fir●t
,
to
shew
the
holinesse
of
that
day
,
and
that
God
required
more
service
from
them
on
that
day
then
other
dayes
;
secondly
,
by
way
of
thankfulnesse
for
the
worlds
creation
;
and
thirdly
,
because
it
was
a
signe
of
our
rest
in
heaven
purchased
for
us
by
Christ
.
Vers.
11.
And
in
the
beginnings
of
your
moneths
ye
shall
offer
a
burnt-offering
unto
the
Lord
,
&c.
]
That
is
,
the
new
Moons
,
the
first
dayes
of
every
moneth
:
these
were
appointed
to
be
kept
as
solemn
festivals
,
then
did
they
blow
with
the
silver
trumpets
in
the
Sanctuary
,
chap.
10.
10.
Also
in
the
day
of
your
gladnesse
,
and
in
your
sol●mn
dayes
,
and
in
the
beginning
of
your
moneths
,
ye
shall
blow
with
th●
trumpets
,
&c.
then
did
they
repair
to
the
prophets
or
other
ministers
of
God
to
hear
his
word
,
2.
Kings
4.
29.
Wherefore
wilt
thou
go
to
him
to
day
(
saith
the
Shunamites
husband
to
her
,
when
she
would
go
to
the
Prophet
Elisha
)
It
is
neither
new
moon
,
nor
Sabbath
;
then
also
they
kept
religious
feasts
,
1.
Sam.
5.
6.
And
David
said
unto
Jonathan
,
Behold
,
to
morrow
is
the
new
moon
,
and
I
should
not
fail
to
sit
with
the
King
at
meat
,
&c.
neither
was
it
lawfull
to
buy
or
sell
or
do
other
worldly
work
on
those
dayes
,
Amos
8.
5.
When
will
the
new
moon
be
gone
,
that
we
may
sell
corn
?
and
the
Sabbath
,
that
we
may
set
forth
wheat
▪
&c.
Now
these
new
moons
were
thus
ordained
to
be
solemnized
,
first
,
that
they
might
be
put
in
mind
to
be
thankfull
for
Gods
mercy
in
that
change
of
times
and
seasons
,
the
mediate
cause
of
many
blessings
;
and
the
remembrance
of
this
mercy
God
would
have
kept
at
the
new
of
the
moon
rather
then
at
her
full
,
when
she
shined
in
her
full
brightnesse
,
because
then
there
was
lesse
danger
of
being
taken
so
with
the
glorie
of
that
creature
as
not
to
ascend
higher
to
the
admiration
of
God
the
Creatour
;
whence
is
that
expression
which
Job
useth
,
chap.
31.
26
,
27.
If
I
beheld
the
sunne
when
it
shined
,
or
the
moon
walking
in
her
brightnesse
,
and
my
heart
hath
been
secretly
enticed
,
or
my
mouth
hath
kissed
my
hand
,
&c.
It
was
the
glory
of
the
moon
shining
in
her
brightnesse
that
drew
the
heathens
to
worship
the
moon
;
and
to
prevent
this
danger
God
would
have
the
memoriall
of
his
mercy
in
ordering
the
change
of
moons
and
seasons
to
be
kept
not
at
the
full
but
at
the
new
of
the
moon
:
secondly
▪
that
the
renewing
of
the
moon
(
which
borroweth
her
light
of
the
sunne
)
might
be
observed
as
a
figure
or
shadow
of
the
Churches
renovation
by
Christ
,
the
sunne
of
righteousnesse
,
Mal.
4.
2.
whereby
every
true
Christian
doth
put
off
the
old
man
with
his
deeds
,
and
put
on
th●
new
man
,
which
is
renewed
in
knowledge
after
the
image
of
him
that
created
him
,
Col.
3.
9
,
10.
whence
is
that
of
the
Apostle
,
Col.
2.
16
,
17.
Let
no
man
therefore
judge
you
in
meat
,
or
in
drink
,
or
in
respect
of
an
holy
day
,
or
of
the
new
moon
,
or
of
the
Sabbath
dayes
,
which
are
a
shadow
of
things
to
come
,
but
the
body
is
of
Christ
:
And
thirdly
,
that
as
of
every
day
,
so
of
every
moneth
they
might
consecrate
the
first
unto
the
Lords
service
.
Vers.
17.
And
in
the
fifteenth
day
of
this
moneth
is
the
feast
.
]
To
wit
,
of
unleavened
bread
,
Levit.
23.
6.
where
see
all
the
notes
on
the
solemnities
of
this
feast
.
Vers.
24.
After
this
manner
ye
shall
offer
daily
throughout
the
seven
dayes
,
&c.
]
That
is
,
upon
every
one
of
the
seven
dayes
of
this
feast
.
But
besides
these
sacrifices
upon
the
sixteenth
day
of
the
moneth
,
which
was
the
next
day
after
the
first
solemn
day
of
the
feast
,
there
was
also
a
lamb
offered
for
a
burnt-offering
,
together
with
the
wave-sheaf
or
omer
.
See
Levit.
23.
12.
and
the
notes
thereon
.
Vers.
26.
Also
in
the
day
of
the
first-fruits
,
when
ye
bring
a
new
meat-offering
unto
the
Lord
,
after
your
weeks
be
out
,
&c.
]
Called
the
feast
of
Pentecost
,
Acts
2.
1.
when
they
offered
two
loaves
of
their
new
corn
;
and
it
was
seven
weeks
,
or
fifty
dayes
after
the
Passeover
,
Levit.
23.
15
,
16.
Vers.
27.
Two
young
bullocks
,
one
ramme
,
seven
lambs
of
the
first
year
.
]
These
and
the
rest
following
are
here
added
to
the
feast
over
and
beside
those
seven
lambs
,
one
bullock
,
a●d
two
rammes
which
were
offered
with
the
first-fruits
,
Lev.
23.
28.
concerning
which
see
the
notes
there
.
CHAP.
XXIX
.
Vers.
1.
ANd
in
the
seventh
moneth
,
on
the
first
day
of
the
moneth
,
&c.
]
This
seventh
moneth
was
called
the
moneth
Ethanim
,
1.
Kings
8.
2.
it
was
in
the
end
of
the
year
,
Exod.
23.
16.
and
the
revolution
of
the
year
,
Exod.
34.
22.
for
so
the
word
is
in
the
originall
,
because
then
the
old
year
went
out
,
and
the
new
began
,
as
touching
Jubilees
and
other
civil
affairs
,
Lev.
25.
9
,
10.
But
by
reason
of
Israels
coming
out
of
Egypt
in
Abib
or
March
,
that
was
made
the
first
of
the
moneths
,
Exod.
12.
2.
And
thus
numbring
the
moneths
(
for
after
this
order
the
ecclesiasticall
feasts
were
reckoned
)
this
which
had
been
the
first
moneth
is
here
▪
as
usually
elsewhere
,
called
the
seventh
moneth
,
and
so
became
as
it
were
the
Sabbath
moneth
,
and
was
accordingly
honoured
with
as
many
feasts
as
were
celebrated
in
all
the
year
besides
;
whereof
one
was
this
here
spoken
of
▪
which
was
called
the
feast
of
trumpets
,
and
was
in
the
first
day
of
this
moneth
,
being
their
Newyears
day
for
civil
affairs
,
and
so
a
fit
day
to
praise
God
for
the
blessings
of
the
yea●
past
,
and
to
crave
his
blessing
on
the
following
year
.
See
what
is
noted
concerning
the
solemnitie
of
this
feast
,
Lev.
23.
24.
Vers.
2.
And
ye
shall
offer
a
burnt-offering
for
a
sweet
savour
unto
the
Lord
,
one
young
bullock
,
&c.
]
To
wit
,
beside
the
sacrifices
of
the
day
,
as
it
was
a
new
Moon
,
chap.
28.
11.
and
besides
the
daily
sacrifice
,
as
is
expressely
noted
,
vers.
6.
Vers.
7.
And
ye
shall
have
on
the
tenth
day
of
this
seventh
moneth
an
holy
convocation
,
&c.
]
See
Levit.
16.
29.
and
the
notes
thereon
.
Vers.
11.
One
kid
of
the
goats
for
a
sinne-offering
,
beside
the
sinne-offering
of
●●onement
,
&c.
]
That
is
,
beside
that
goat-buck
offered
on
the
day
of
atonement
,
whose
bloud
was
carried
by
the
high
priest
within
the
vail
into
the
most
holy
place
.
See
Levit
16.
9
,
.
29
▪
30.
Vers.
12.
And
on
the
fifteenth
day
of
the
seventh
moneth
ye
shall
have
an
holy
convocation
,
&c.
]
To
wit
,
the
feast
of
booths
.
See
Levit.
23.
34
,
35.
and
the
notes
thereon
.
Vers.
13.
And
ye
shall
offer
a
burnt-offering
,
a
sacrifice
made
by
fire
,
of
a
sweet
savour
unto
the
Lord
,
thirteen
young
bullocks
,
&c.
]
There
were
moe
sacrifices
offered
at
this
then
at
any
other
feast
,
both
because
it
was
celebrated
in
remembrance
of
the
mercies
of
many
years
,
even
all
those
●ourty
years
of
their
travel
from
Egypt
to
Canaan
▪
as
also
because
at
this
time
they
had
gathered
in
their
corn
and
wine
,
and
had
seen
the
blessing
of
God
on
all
their
increase
,
and
in
all
the
work
of
their
hands
,
Deut.
16.
13
,
15.
Thou
shalt
observe
the
feast
of
tabernacles
seven
dayes
after
thou
hast
gathered
in
thy
corn
and
thy
wine
:
Seven
dayes
shalt
thou
keep
a
solemn
feast
unto
the
Lord
thy
God
,
in
the
place
which
the
Lord
shall
chuse
;
because
the
Lord
thy
God
shall
blesse
thee
in
all
thy
increase
,
and
in
all
the
works
of
thine
hands
,
therefore
thou
shalt
surely
rejoyce
.
Vers.
17.
And
on
the
second
day
ye
shall
offer
twelve
young
bullocks
,
&c.
]
In
every
one
of
the
seven
dayes
of
this
feast
one
bullock
is
abated
:
for
whereas
they
offered
thirteen
bullocks
the
first
day
,
they
offered
but
twelve
on
the
second
day
,
and
el●ve●
on
the
third
,
&c
,
and
herein
happely
was
intended
a
representation
how
the
years
of
their
pilgrimage
,
wherein
God
had
appointed
that
they
should
wander
up
and
down
in
booths
,
did
by
degrees
wear
away
and
grow
fewer
and
fewer
;
or
else
by
this
abating
of
the
sin●e-offerings
(
whereby
atonement
was
made
for
them
)
the
holy
Ghost
might
teach
their
duty
to
grow
in
grace
,
that
in
the
whole
course
of
their
pilgrimage
through
this
world
sinne
should
still
decay
and
wear
away
;
or
it
might
signifie
a
diminishing
or
wearing
away
of
the
legall
sacrifices
and
ceremonies
.
CHAP.
XXX
.
Vers.
1.
ANd
Moses
spake
unto
the
heads
of
the
tribes
concerning
the
children
of
Israel
,
&c.
]
There
being
mention
made
in
the
latter
end
of
the
foregoing
chapter
vers.
39.
of
sacrifices
due
upon
a
vow
made
,
which
were
to
be
carefully
brought
in
(
besides
the
set
sacrifices
which
God
had
injoyned
)
upon
this
occasion
,
it
seems
,
these
precepts
are
in
this
next
chapter
here
added
concerning
vows
,
to
shew
who
they
were
that
must
alwayes
necessarily
perform
their
vows
,
and
who
not
;
and
these
Laws
it
is
said
that
Moses
made
known
to
the
heads
of
the
tribes
,
because
they
were
the
men
that
were
according
to
these
Laws
to
judge
,
either
to
bind
them
to
their
vows
or
free
them
,
&c.
Vers.
2.
If
a
man
vow
a
vow
unto
the
Lord
,
or
swear
an
oath
,
&c.
]
That
is
,
if
a
man
,
to
wit
,
a
man
of
grown
years
,
having
power
over
himself
,
shall
bind
his
soul
with
a
bond
,
whether
it
be
onely
a
promise
or
vow
that
he
hath
solemnly
made
unto
the
Lord
,
or
whether
it
be
a
vow
strengthened
with
an
oath
,
or
that
he
hath
sworn
that
he
will
do
such
or
such
a
thing
,
he
shall
not
break
his
word
,
but
shall
do
according
to
all
that
proceedeth
out
of
his
mouth
,
that
is
,
he
must
not
fail
to
do
exactly
what
he
hath
vowed
and
sworn
to
do
,
and
that
without
delay
(
for
it
is
also
added
,
Deut.
23.
21.
When
thou
shalt
vow
a
vow
unto
the
Lord
thy
God
,
thou
shalt
not
slack
to
pay
it
)
to
wit
,
if
it
were
not
an
unlawfull
thing
he
had
vowed
or
sworn
:
for
vows
for
the
doing
of
that
which
it
is
unlawfull
to
do
are
not
vows
binding
the
conscience
;
for
how
can
that
vow
bind
men
to
God
,
when
they
vow
to
do
that
which
God
forbids
,
and
will
not
have
done
?
such
as
was
that
of
those
fourtie
men
,
Acts
23.
21
▪
that
had
bound
themselves
with
an
oath
that
they
would
neither
eat
nor
drink
till
they
had
killed
Paul
.
Vers.
3.
If
a
woman
also
vow
a
vow
unto
the
Lord
,
and
bind
her self
by
a
bond
being
in
her
fathers
house
,
&c.
]
That
is
,
under
his
power
and
command
,
whether
in
his
house
or
no
;
and
by
the
rule
of
analogy
the
same
exception
is
to
be
allowed
for
sonnes
and
servants
under
their
governours
power
.
As
for
those
last
words
,
in
her
youth
,
either
they
are
onely
added
,
because
it
is
for
the
most
part
in
their
youth
that
maids
continue
in
t●eir
fathers
house
(
for
it
is
not
likely
that
they
had
power
to
vow
without
the
consent
of
their
fathers
when
they
had
lived
unmarried
till
riper
years
,
and
were
still
under
their
father
sjurisdiction
)
or
else
because
though
their
fathers
were
dead
,
yet
in
their
youth
maids
had
no
power
to
vow
without
the
consent
of
their
governours
▪
whereas
being
of
full
years
and
at
their
own
disposing
they
might
vow
,
and
were
then
bound
to
do
what
they
had
vowed
.
Vers.
5.
And
the
Lord
shall
forgive
her
,
because
her
father
▪
disallowed
her
.
]
Hereby
is
meant
either
that
the
Lord
would
forgive
her
rashnesse
in
vowing
,
when
she
was
not
in
her
own
power
;
or
rather
that
the
Lord
would
not
impute
this
as
a
sinne
to
her
,
seeing
her
father
refused
to
let
her
keep
it
.
Vers.
8.
But
if
her
husband
disallowed
her
on
the
day
that
he
heard
it
,
&c.
]
This
last
clause
,
on
the
day
that
he
heard
it
,
is
added
,
first
,
to
shew
that
whenever
he
shall
come
to
hear
it
he
may
make
her
vow
void
,
though
it
were
long
after
the
vow
were
made
;
secondly
,
to
shew
that
if
he
dissembled
for
a
time
,
and
afterwards
shewed
his
dislike
,
though
it
were
the
next
day
after
▪
it
should
be
to
no
purpose
.
Vers.
9.
But
every
vow
of
a
widow
,
and
of
her
that
is
divorced
,
wherewith
they
have
bound
their
souls
,
shall
stand
against
her
.
]
If
it
were
made
in
her
widowhood
,
she
must
perform
it
,
yea
(
say
the
Hebrews
)
though
she
be
afterward
married
,
or
be
turned
to
her
fathers
house
.
Vers.
10.
And
if
she
vowed
in
her
husbands
house
,
&c.
]
There
being
●o
probable
reason
that
can
be
given
,
why
that
which
was
said
before
concerning
the
husbands
ratifying
or
disannulling
his
wives
vows
,
vers.
6
,
7
,
8.
should
here
be
repeated
again
,
it
is
rather
to
be
thought
that
there
is
some
difference
betwixt
that
which
is
said
there
,
and
that
which
is
added
here
.
Some
hold
that
the
Law
given
vers.
6
,
7
,
8.
is
concerning
the
woman
that
is
onely
betrothed
,
and
that
this
here
is
concerning
the
woman
that
is
married
.
But
seeing
in
both
places
the
words
are
concerning
the
woman
that
hath
a
husband
,
I
see
no
warrant
for
this
conceit
.
Either
therefore
the
first
is
meant
of
a
woman
married
to
a
husband
,
but
living
still
in
her
fathers
house
,
and
this
of
the
wife
that
is
gone
to
her
husbands
house
,
which
may
seem
to
be
implyed
in
these
words
,
And
if
she
vowed
in
her
husbands
house
;
or
●ather
the
first
Law
is
concerning
the
wives
vows
,
that
were
to
be
performed
in
the
time
of
her
being
under
the
subjection
of
her
husband
,
which
might
be
established
or
made
void
by
her
husband
,
as
he
pleased
.
But
here
the
Law
speaks
concerning
vows
made
by
the
wives
,
their
husbands
yet
living
,
but
to
be
performed
after
the
husbands
death
;
concerning
which
the
Lord
gives
the
same
Law
,
to
wit
,
that
the
husbands
should
have
power
to
ratifie
or
disannull
them
.
Women
married
might
be
very
forward
to
make
large
vows
what
they
would
do
if
ever
they
came
to
be
fre●
women
again
,
and
then
being
free
might
make
light
of
performing
their
vows
under
a
pretence
that
those
vows
were
made
when
they
were
under
the
power
of
their
husbands
:
To
prevent
this
therefore
this
Law
is
here
added
,
that
in
case
a
woman
vowed
in
her
husbands
house
,
if
her
husband
held
his
peace
(
as
it
follows
vers.
11.
)
then
all
her
vows
should
stand
,
to
wit
,
even
after
her
husbands
death
,
or
after
she
is
made
free
by
divorce
;
and
indeed
the
very
dependance
of
these
words
upon
that
which
went
before
,
vers.
9.
concerning
widows
or
wives
divorced
is
a
strong
argument
for
this
exposition
.
Vers.
13.
Every
vow
,
and
every
binding
oath
to
afflict
the
soul
,
her
husband
may
establish
it
;
or
her
husband
may
make
it
void
.
]
These
words
to
afflict
the
soul
,
seem
to
be
added
to
shew
th●
full
extent
of
the
former
Law
,
and
not
by
way
of
limitation
or
restraint
,
to
wit
,
that
it
is
in
the
husbands
power
to
establish
or
make
void
very
vow
of
his
wife
;
yea
though
it
be
a
vow
that
concerns
not
the
goods
of
the
husband
,
but
onely
the
affliction
of
her
own
person
by
abstinence
,
fasting
,
&c.
Vers.
15.
But
if
he
shall
any
wayes
make
them
void
after
that
he
hath
heard
them
,
then
he
shall
bear
her
iniquitie
.
]
That
is
,
though
the
wife
hath
full
libe●ty
to
perform
her
vow
,
if
her
husband
heard
it
and
did
not
that
day
contradict
it
;
yet
if
afterward
the
husband
shall
violently
refuse
to
let
her
perform
it
(
which
however
by
Gods
Law
he
might
not
do
)
in
this
case
the
wife
must
not
strive
against
her
husband
:
and
why
?
he
shall
bear
her
iniquity
,
that
is
▪
the
sinne
shall
be
imputed
to
her
husband
,
not
to
her
,
that
would
have
kept
her
promise
if
she
might
.
CHAP.
XXXI
.
Vers.
2.
AVenge
the
children
of
Isr●el
of
the
Midianites
:
afterwards
s●alt
thou
be
gathered
unto
thy
people
.
]
Mo●es
must
not
die
till
the
Midianites
be
spoiled
:
and
that
first
,
for
Moses
sake
that
he
might
be
comforted
before
his
death
by
seeing
the
Israelites
avenged
upon
their
enemies
the
Midianites
,
who
had
been
the
occasion
of
so
much
mischief
to
them
,
chap.
25.
1.
6.
and
so
might
be
the
more
willing
to
r●signe
them
up
chearf●lly
into
the
hands
of
God
,
who
had
so
lately
given
proof
how
tender
he
was
over
them
,
how
severe
against
all
those
that
should
seek
to
hurt
them
;
and
secondly
,
for
the
peoples
sake
,
because
if
Moses
had
be●n
newly
dead
,
t●ey
would
not
have
gone
forth
happely
with
such
courage
against
the
Midianites
,
as
also
because
this
late
experience
they
had
of
Gods
helping
t●em
against
the
Midianites
might
make
them
the
more
boldly
to
enter
upon
the
conquest
of
Canaan
a●ter
the
dea●h
of
Moses
under
the
conduct
of
Joshua
.
Vers.
4.
Of
every
tribe
a
thousand
,
thro●ghout
all
the
tribes
of
Israel
shall
ye
send
to
the
warre
.
]
Considering
the
multitude
of
the
enemie
,
with
whom
they
were
to
encounter
(
which
may
be
gathered
from
the
riches
of
the
prey
,
and
the
death
of
five
kings
amongst
others
that
were
slain
,
vers.
8.
)
and
withall
how
man●
hundred
thousand
fighting
men
of
Israel
Moses
might
have
sent
forth
,
it
would
have
been
a
strange
course
in
Moses
of
his
own
head
onely
to
send
forth
twelve
thousand
against
such
a
mighty
enemy
.
And
therefore
I
make
no
question
but
Moses
received
particular
dire●tions
from
God
(
though
it
be
not
expressed
)
both
that
he
should
send
out
but
twelve
thousand
▪
(
thereby
to
try
the
faith
of
the
Israelites
,
and
to
make
Gods
hand
in
the
victory
the
more
evident
)
and
that
they
should
be
equally
c●lled
out
of
every
tribe
,
that
one
tribe
might
not
exalt
it self
above
another
for
this
victo●y
,
but
that
all
the
glory
might
be
given
to
God
.
Vers.
6.
And
Moses
sent
them
to
the
warre
,
a
thousand
of
every
tribe
,
them
and
Phinehas
,
&c.
]
Who
was
sent
out
as
their
captain
to
lead
them
in
this
warre
against
the
Midianites
,
it
is
not
here
expr●ssed
:
most
probable
it
is
that
Joshua
,
who
was
so
lately
appointed
of
God
to
succeed
Moses
in
the
government
,
was
imployed
in
this
service
,
that
so
the
s●ccesse
of
this
enterprise
might
,
whilest
Moses
yet
lived
,
procure
him
the
more
respect
and
honour
in
the
hearts
of
the
people
.
And
indeed
had
not
Joshua
been
amongst
these
forces
that
went
out
to
fight
against
the
Midianites
,
why
is
he
not
mentioned
amongst
those
that
went
out
to
meet
them
at
their
return
,
as
well
as
Moses
and
Eleazar
,
vers.
13.
I
know
that
some
hold
that
Phinehas
was
their
captain
,
but
for
this
they
have
no
just
ground
,
nor
do
we
any
where
reade
that
the
priests
in
those
times
used
to
go
out
as
captains
in
the
warre
:
Phinehas
went
out
onely
as
one
of
the
priests
to
encourage
the
people
(
as
justly
it
might
be
expected
that
he
would
▪
be
zealous
in
this
cause
,
because
of
the
zeal
he
had
already
shown
against
that
Mid●anitish
harlot
,
chap.
25.
6.
)
and
withall
to
take
care
of
the
holy
things
of
the
Sanctuary
,
which
they
carried
with
them
to
the
warre
,
as
is
implyed
in
the
following
words
,
where
it
is
said
that
Phinehas
went
with
them
to
the
warre
with
the
holy
instruments
and
trumpets
to
blow
in
his
hand
,
where
by
the
holy
instruments
are
meant
the
ark
,
with
the
mercy-seat
,
and
other
things
appertaining
thereto
,
which
they
used
in
those
times
to
carry
with
them
when
they
went
out
to
warre
,
as
a
comfortable
signe
of
Gods
presence
amongst
them
.
Vers.
8.
And
they
slew
the
kings
of
Midian
,
&c.
]
These
it
seems
were
formerly
vassals
to
Sihon
,
and
therefore
called
Dukes
of
Sihon
,
Josh.
13.
21.
but
Sihon
himself
being
now
slain
,
they
became
it
seems
absolute
kings
,
amongst
whom
was
Zur
the
father
of
Cozbi
whom
Phinehas
slew
,
chap.
25.
15.
Balaam
also
the
sonne
of
Beor
they
slew
with
the
sword
.
]
See
the
note
upon
chap.
24.
25.
Vers.
10.
And
they
burnt
all
their
cities
wherein
they
dwelt
,
&c.
]
To
wit
,
lest
sloath
or
covetousnesse
should
draw
any
of
the
Israelites
to
hide
themselves
in
these
nests
,
and
to
take
up
their
rest
in
this
countrey
which
God
had
not
allotted
them
,
and
neglect
the
land
of
Canaan
which
he
had
given
them
.
Vers.
13.
And
Moses
,
and
Eleazar
the
priest
,
and
all
the
princes
of
the
congregation
went
forth
to
meet
them
without
the
camp
.
]
To
wit
,
to
congratulate
their
victory
,
and
withall
to
put
them
in
mind
of
cleansing
themselves
before
they
came
into
the
camp
.
Vers
.
〈◊〉
And
Moses
was
wroth
with
the
offic●rs
of
the
host
,
&c.
]
Phinehas
may
be
here
comprehended
,
though
not
expressed
;
yet
I
rather
think
that
Moses
directs
his
speech
to
the
captains
,
because
Phinehas
did
chiefly
attend
upon
the
holy
instruments
,
vers.
6.
and
meddled
not
with
the
ordering
of
the
souldiers
as
concerning
the
saving
or
not
saving
those
they
took
captives
.
Vers.
15.
And
Moses
said
unto
them
,
Have
ye
saved
all
the
women
alive
?
]
As
if
he
had
said
,
Whereas
ye
ought
to
have
saved
none
,
have
you
saved
them
all
?
these
are
they
that
insnared
the
people
,
and
therefore
these
above
all
should
have
been
slain
.
Vers.
17.
Now
therefore
kill
every
male
among
the
little
ones
.
]
The
generall
rule
and
law
given
to
the
Israelites
was
,
that
they
should
spare
all
the
little
ones
,
the
Canaanites
onely
excepted
.
See
Deut.
20.
14.
But
here
because
they
were
to
execute
Gods
vengeance
upon
a
people
that
had
brought
a
great
sinne
,
and
so
conse●uently
a
great
plague
,
upon
the
Israel
of
God
,
Moses
(
no
doubt
by
the
speciall
di●ection
of
Gods
spirit
)
gives
charge
that
all
the
male-children
should
be
slain
:
and
so
,
the
more
lively
thereby
to
expresse
how
detestable
that
fact
of
the
Midianites
was
,
by
slaying
the
males
h●
▪
doth
as
it
were
seek
to
root
out
the
very
memory
of
them
;
not
indeed
of
the
whole
nation
of
the
Midianites
(
for
in
the
dayes
of
Gedeon
we
reade
again
of
this
nation
,
Judg.
6.
1.
)
but
of
these
neighbouring
Midianites
that
had
done
this
mischief
to
the
Israel
of
God
.
And
kill
every
woman
that
hath
known
man
by
lying
with
him
.
]
The
words
in
the
following
verse
(
where
onely
the
women-children
are
appointed
to
be
saved
)
shew
the
meaning
of
these
words
,
namely
that
all
who
were
of
years
fit
for
the
knowledge
of
men
were
slain
,
and
onely
the
women-children
that
were
undoubtedly
pure
virgins
were
saved
alive
.
Vers.
18.
But
all
the
women-children
that
have
not
known
a
man
by
lying
with
him
keep
alive
for
your selves
.
]
To
wit
,
to
make
them
servants
,
or
to
take
them
for
wives
,
as
they
should
see
cause
;
for
being
children
they
might
bring
them
up
in
the
knowledge
of
the
true
God
.
Vers.
19.
And
do
ye
abide
without
the
camp
seven
dayes
,
&c.
]
See
chap.
19.
11
,
12.
&c.
Purifie
both
your selves
and
your
captives
,
&c.
]
When
the
heathens
were
taken
captives
in
the
warres
by
the
Israelites
,
and
so
became
their
lawfull
possession
,
even
they
also
became
unclean
by
touching
the
dead
,
and
were
to
be
purified
.
Vers.
20.
And
purifie
all
your
raiment
,
and
all
that
is
made
of
skinnes
,
&c.
]
To
wit
,
of
the
spoils
which
ye
have
taken
.
Because
all
the
garments
and
other
spoils
which
they
had
taken
had
either
touched
dead
bodies
,
or
had
been
in
the
houses
of
the
slain
,
or
at
least
had
been
touched
by
those
that
were
unclean
by
the
dead
therefore
t●ey
were
all
to
be
esteemed
legally
unclean
,
and
were
to
be
pu●ified
according
to
the
law
.
See
chap.
19.
14
,
16
,
and
22.
Vers.
21.
This
is
the
ordinanc●
of
the
Law
which
the
Lord
commanded
Moses
,
&c.
]
We
do
not
find
all
the
particulars
formerly
expressed
in
those
laws
that
were
given
,
chap.
19.
concerning
the
purifying
of
those
that
were
unclean
by
the
dead
;
and
therefore
the
meaning
of
these
words
of
Eleazar
I
conceive
to
be
onely
this
,
that
God
had
given
Moses
an
expresse
commandment
concerning
these
thing●
,
which
he
therefore
,
as
the
Lords
high
priest
,
was
to
make
known
to
them
,
and
to
see
they
were
observed
.
Vers.
27.
And
divide
the
prey
in
two
parts
,
&c.
]
This
law
concerning
the
dividing
of
the
prey
into
two
equall
parts
,
the
one
for
those
that
went
out
to
the
warre
,
and
brought
away
the
spoil
,
the
other
for
the
rest
that
stayed
at
home
,
was
most
just
and
equall
;
first
,
because
they
that
stayed
at
home
were
as
willing
to
have
gone
forth
as
those
that
went
,
and
therefore
it
was
not
fit
that
those
which
were
culled
out
for
that
service
should
therefore
carry
away
all
the
prey
:
and
secondly
,
because
they
that
went
forth
to
the
warre
were
but
twelve
thousand
,
and
so
one
half
of
the
prey
being
divided
among
them
,
they
had
farre
greater
shares
(
as
it
was
fit
they
should
)
then
the
other
could
have
,
who
were
about
six
hundred
thousand
men
,
and
had
the
other
half
divided
amongst
them
.
Vers.
30.
And
of
the
children
of
Israels
half
thou
shalt
take
one
portion
of
fiftie
,
&c.
]
As
there
was
respect
had
to
the
men
that
hazarded
themselves
in
the
warre
in
dividing
the
prey
,
their
twelve
thousand
having
full
as
much
allotted
them
as
the
six
hundred
thousand
had
that
stayed
at
home
;
so
also
in
leavying
a
tribute
for
the
Lord
:
for
wh●reas
those
that
went
forth
to
warre
paid
but
one
in
five
hundred
,
as
is
noted
before
,
vers.
28.
the
children
of
Is●ael
that
stayed
behind
paid
one
in
fifty
,
as
is
here
expr●ssed
;
and
so
accordingly
the
smaller
leavy
out
of
their
hal●
that
w●nt
to
the
warre
was
given
to
Eleazar
,
vers.
29.
that
is
,
to
him
and
the
●est
of
the
priests
(
who
because
they
were
so
few
had
therein
a
liberall
share
)
and
the
greatest
leavy
out
of
the
peoples
half
was
given
to
the
Levites
,
b●cause
they
were
many
:
the
Levites
had
one
in
fifty
,
the
priests
one
in
●ive
hundred
,
and
so
the
same
proportion
was
observed
here
that
was
observed
in
their
tithes
,
to
wit
,
that
the
priests
had
but
the
tenth
of
their
tithes
.
Vers.
32.
And
the
booty
,
being
the
rest
of
the
prey
which
the
men
of
warre
had
caught
,
&c.
]
The
booty
which
was
now
to
be
divided
is
here
called
the
rest
of
the
prey
which
the
men
of
warre
had
caught
,
either
because
some
of
the
persons
they
had
taken
were
slain
since
their
coming
home
,
to
wit
,
all
the
male-children
and
the
women
,
vers.
17.
or
el●e
because
some
of
the
cattel
had
been
slain
for
the
souldiers
to
eat
in
their
return
home
;
or
else
in
respect
of
the
gold
and
silver
and
other
spoils
,
whereof
there
was
no
tribute
leavied
.
Vers.
47.
Even
of
all
the
children
of
Israels
half
Moses
took
one
portion
of
fifty
,
&c.
]
To
wit
,
six
thousand
seven
hundred
and
fifty
sheep
,
seven
hundred
and
●wenty
beeves
,
six
hundred
and
tenne
asses
,
and
three
hundred
and
twenty
women-children
.
V●rs
.
49.
Thy
servants
have
taken
the
summe
of
the
men
of
warre
which
are
under
our
charge
,
and
there
lacketh
not
one
man
of
us
.
]
Hereby
God
shewed
,
that
it
was
his
work
rather
then
theirs
,
that
the
enemy
was
now
vanquished
;
and
withall
the
Israelites
were
encouraged
to
fight
the
residue
of
the
Lords
battels
,
by
this
evidence
of
Gods
power
and
care
to
protect
them
.
Vers.
50.
We
have
therefore
brought
an
oblation
,
—
to
make
an
at
onement
for
our
soul
before
the
Lord.
]
That
is
,
for
our
lives
which
God
hath
spared
,
and
that
there
may
●e
no
plague
amongst
us
(
according
to
that
,
Exod.
●0
.
12.
When
thou
takest
the
summe
of
the
children
of
Israel
after
their
number
,
then
shall
they
give
every
man
a
ransome
for
his
soul
unto
the
Lord
)
wherein
also
it
is
likely
they
had
respect
unto
their
sinne
in
sparing
the
women
,
vers.
14
,
15
,
16.
Vers.
53.
For
the
men
of
warre
had
taken
spoil
every
man
for
himself
.
]
That
is
,
besides
the
cattel
above
named
,
which
was
brought
to
the
common
stock
,
they
had
gotten
every
man
for
himself
very
rich
spoils
of
jewels
,
bracelets
,
chains
,
&c.
and
of
these
they
brought
now
an
offering
to
the
Lord
.
CHAP.
XXXII
.
Vers.
1.
WHen
they
saw
the
land
of
Jazer
,
and
the
land
of
Gilead
,
that
behold
the
place
was
a
place
for
cattel
,
&c.
]
In
these
words
we
have
the
cause
that
moved
the
Reubenites
and
Gadites
to
desire
that
they
might
dwell
without
Jordan
.
Jazer
was
a
city
taken
awhile
before
from
the
Amorites
,
chap.
21.
32.
and
Gilead
was
also
a
mountain
of
the
Amorites
,
which
had
many
●ities
,
half
whereof
were
given
to
the
sonnes
of
Gad
,
and
the
other
half
to
the
sonnes
of
Manasseh
,
see
vers.
40.
and
Deut.
3.
12
,
13.
Both
were
full
of
rich
pasture-grounds
,
and
so
the
fitter
for
feeding
cattel
(
whence
it
is
that
God
promising
to
feed
his
people
Israel
▪
signifieth
the
goodnesse
of
their
pasture
by
comparing
it
to
Bashan
and
Gilead
,
Mich.
7.
14.
Feed
thy
people
with
thy
rod
,
the
stock
of
thine
heritage
▪
—
Let
them
seed
in
Bashan
and
Gilead
as
in
the
dayes
of
old
▪
and
Jer.
50.
19.
I
will
bring
Israel
again
to
his
habitation
,
and
he
shall
feed
on
Carmel
and
Bashan
,
and
his
soul
shall
be
satisfied
upon
mount
Epraim
and
Gilead
)
and
therefore
these
tribes
desire
this
land
for
their
portion
,
because
they
had
by
farre
the
most
cattel
.
Vers.
3.
Ataroth
▪
and
D●bon
,
and
Jazer
,
and
Nimrah
,
&c.
]
There
was
an
Ataroth
within
the
land
of
Canaan
,
Josh.
16.
2
,
7.
but
this
was
without
Jordan
.
Nimrah
here
mentioned
is
called
also
Bethminrah
,
vers.
36.
and
Nimrim
,
Esa.
15.
6.
and
it
was
afterwards
given
to
the
sonnes
of
Gad
,
Josh.
13.
27.
and
so
also
Shebam
is
vers.
28.
of
thi
chapter
call●d
Shibmah
,
and
Beon
is
called
Baal-meon
,
and
Jer.
48.
23.
Bethmcon
,
and
Josh.
13.
17.
Beth-Baalmeon
.
Vers.
4.
Even
the
countrey
which
the
Lord
smote
before
the
congregation
of
Israel
,
&c.
]
The
chief
drift
of
these
words
is
to
perswade
Moses
to
allot
their
habitation
in
this
countrey
,
which
they
had
already
conquered
,
by
alledging
how
convenient
it
would
be
for
them
in
regard
that
they
had
the
greatest
store
of
cattel
,
and
this
was
a
countrey
very
fit
for
the
keeping
of
cattel
.
But
withall
another
thing
there
seems
to
be
implyed
in
these
words
,
the
country
which
the
Lord
smote
before
the
congregation
of
Israel
,
namely
,
that
the
Lord
had
destroyed
the
inhabitants
of
this
countrey
,
that
they
might
take
it
for
a
possession
,
and
that
therefore
it
was
to
be
esteemed
a
part
of
the
promised
land
,
though
it
were
not
within
Jordan
;
nor
were
they
to
be
blamed
for
desiring
to
have
their
portion
there
,
the
land
being
so
fit
and
convenient
for
them
.
And
indeed
even
this
countrey
without
Jordan
was
the
possession
of
the
Amorites
;
for
Sihon
was
King
of
the
Amorites
,
vers
▪
33.
and
the
land
of
the
Amorites
was
promised
to
Abraham
,
Gen.
15.
16
,
21.
Vers.
5.
If
we
have
found
grace
in
thy
sight
,
let
this
land
be
given
unto
thy
servants
for
a
possession
,
and
bring
us
not
over
Jordan
.
]
It
may
be
that
their
first
intention
was
,
according
as
these
words
imply
,
and
as
Moses
understood
them
,
to
desire
that
they
might
stay
there
where
they
were
,
though
afterward
upon
Moses
displeasure
they
offer
more
equall
conditions
:
yet
I
rather
think
that
their
meaning
was
never
other
,
then
as
afterward
they
explained
themselves
,
to
wit
,
that
they
desired
to
have
the
land
without
Jordan
for
their
inheritance
,
and
that
they
might
not
be
carried
over
Jordan
to
be
seated
there
,
but
that
they
never
meant
to
forsake
their
brethren
till
they
had
also
driven
out
the
inhabitants
of
Canaan
;
and
that
first
,
because
this
conceit
of
staying
behind
was
so
unjust
,
that
they
could
not
but
know
that
it
would
exceedingly
enrage
all
the
other
tribes
against
them
;
and
secondly
,
because
in
their
answer
to
Moses
,
vers.
10.
they
discovered
so
presently
how
farre
they
were
from
desiring
to
leave
their
brethren
,
and
to
stay
behind
them
.
Vers.
12.
Save
Caleb
the
sonne
of
Jephunneh
the
Kenezite
▪
&c.
]
So
called
,
because
he
was
of
the
posterity
of
one
Kenaz
,
of
the
tribe
of
Judah
,
1.
Chronicles
4.
13
,
15.
Vers.
16.
And
they
came
near
unto
him
,
and
said
▪
〈…〉
build
sheepfolds
here
for
our
catel
,
&c.
]
If
in
their
first
request
made
unto
Moses
their
desire
was
that
they
might
not
go
any
further
,
but
might
stay
where
they
were
,
it
is
most
probable
that
,
moved
with
that
which
Moses
had
said
,
and
withall
fearing
le●t
the
other
tribes
should
be
enraged
against
them
,
they
withdrew
themselves
to
consult
about
it
,
and
then
returned
to
proponnd
these
more
equall
conditions
to
him
.
But
because
there
is
no
mention
made
here
of
any
such
advising
together
amongst
themselves
,
but
rather
the
words
seem
to
imply
that
they
did
presently
addresse
themselves
to
make
this
reply
,
we
may
with
better
ground
think
(
as
is
noted
before
upon
vers.
5.
)
that
they
never
meant
any
such
thing
in
their
former
request
to
Moses
;
and
therefore
perceiving
how
farre
he
had
mistaken
their
words
,
they
now
presently
replyed
more
fully
to
make
known
to
him
what
it
was
they
desired
:
It
is
true
,
say
they
,
we
meant
to
leave
our
cattel
and
our
children
behind
us
(
and
it
will
be
no
little
ease
to
us
in
our
marching
forward
that
we
are
rid
of
so
great
an
encumbrance
)
and
to
that
end
we
purpose
to
build
sheepfolds
here
for
our
cattel
,
and
cities
for
our
little
ones
,
that
is
,
to
repair
and
fortifie
those
cities
of
the
Amorites
in
this
countrey
which
lie
now
ruinated
;
but
for
our selves
,
we
purpose
to
go
along
with
them
,
and
never
had
any
thought
to
stay
behind
.
Vers.
17.
But
we
our selves
will
go
ready
armed
before
the
children
of
Israel
,
&c.
]
That
is
,
though
we
desire
to
have
this
land
assigned
to
us
for
our
portion
,
and
intend
to
leave
our
wives
,
children
,
and
cattel
here
behind
us
,
yet
we
our selves
will
go
ready
armed
along
with
them
,
yea
before
the
children
of
Israel
,
that
is
,
so
farre
we
are
from
shrinking
away
from
our
brethren
,
that
being
rid
of
our
cattel
and
carriages
we
shall
be
ready
,
if
it
be
thought
fit
,
to
go
in
the
forefront
,
and
to
expose
our selves
to
the
greatest
danger
.
This
is
the
full
scope
of
this
reply
which
the
Reubenites
and
Gadites
made
to
Moses
.
Yet
withall
we
must
note
,
that
though
they
tendred
themselves
to
go
along
with
their
brethren
,
yet
their
meaning
was
onely
,
that
so
many
of
them
should
go
as
should
be
thought
requisite
for
their
aid
against
the
inhabitants
of
Canaan
:
for
we
cannot
think
but
that
they
meant
to
leave
garrisons
behind
them
for
the
defence
of
their
wives
and
children
,
and
for
the
guarding
of
the
countrey
,
in
case
any
of
the
neighbouring
nations
should
invade
the
land
when
they
were
gone
;
and
so
we
see
they
did
,
for
Josh.
4.
13.
it
is
expressely
said
,
that
there
went
of
these
tribes
along
over
Jordan
with
their
brethren
onely
about
fourty
thousand
armed
men
,
whereas
in
the
tribe
of
Reuben
alone
there
was
above
fourty
thousand
fighting
men
,
chap.
26.
7.
Vers.
18.
We
will
not
return
unto
our
houses
untill
the
children
of
Israel
have
inherited
every
man
his
inheritance
.
]
The
performance
whereof
,
see
Josh.
22.
3
,
4.
Vers.
19.
For
we
will
not
inherit
with
them
on
yonder
side
Jordan
,
&c.
]
This
is
another
condition
they
propound
,
to
wit
,
that
if
this
may
be
granted
them
,
they
will
not
look
after
any
share
in
the
land
of
Canaan
,
but
rest
satisfied
with
the
portion
now
allotted
them
here
.
Vers.
20.
If
ye
will
go
armed
before
the
Lord
to
warre
,
&c.
]
Here
Moses
,
upon
the
conditions
they
had
propounded
,
as
he
now
understood
them
,
grants
them
their
desire
;
and
to
make
sure
that
they
did
rightly
understand
one
another
,
he
repeats
the
conditions
,
If
,
saith
he
,
ye
will
go
armed
before
the
Lord
to
war
,
that
is
,
if
you
will
go
armed
before
the
ark
,
the
signe
of
Gods
presence
,
that
so
you
may
aid
your
brethren
in
their
warres
against
the
Canaanites
,
and
will
go
all
of
you
armed
over
Jordan
before
the
Lord
,
untill
he
hath
driven
out
his
enemies
from
before
him
,
&c.
that
is
,
if
all
that
go
over
Jordan
will
continue
with
your
brethren
untill
they
have
subdued
the
land
,
and
driven
out
the
Lords
and
their
enemies
,
then
afterwards
ye
shall
return
,
and
this
land
shall
be
your
possession
before
the
Lord
,
that
is
,
ye
may
then
safely
come
back
again
hither
,
and
shall
have
,
as
ye
desire
,
this
land
for
your
lot
and
portion
,
and
that
with
the
Lords
good
liking
and
approbation
.
And
indeed
that
Moses
made
them
not
this
answer
without
direction
from
the
Lord
,
we
may
gather
from
those
words
of
his
to
the
Reubenites
and
Gadites
,
Deut.
3.
18.
The
Lord
your
God
hath
given
you
this
land
to
possesse
it
.
Vers.
29.
Then
ye
shall
give
them
the
land
of
Gilead
for
a
possession
,
&c.
]
Gilead
here
is
put
for
the
whole
countrey
on
that
side
Jordan
.
Vers.
33.
And
Moses
gave
unto
them
,
even
to
the
children
of
Gad
,
and
to
the
children
of
Reuben
,
and
unto
half
the
tribe
of
Manasseh
,
&c.
]
Some
Expositours
hold
that
this
half
of
the
tribe
of
Manasseh
did
at
first
joyn
with
the
children
of
Reuben
and
Gad
in
suing
for
a
portion
in
this
land
,
though
they
were
not
expressed
,
vers.
1.
But
because
there
is
no
mention
hitherto
made
of
them
,
we
may
rather
think
that
either
the
children
of
Reuben
and
Gad
did
not
at
first
desire
all
the
land
which
they
had
conquered
on
that
side
Jordan
to
be
given
to
them
,
and
so
their
request
being
granted
them
,
the
remainder
of
that
land
was
given
to
half
the
tribe
of
Manasseh
,
who
are
here
therefore
joyned
with
the
other
two
tribes
;
or
else
if
at
first
the
Reubenites
and
Gadites
did
desire
the
whole
land
,
yet
when
Moses
came
to
grant
their
request
,
he
reserved
a
part
of
the
land
on
that
side
Jordan
for
certain
of
the
sons
of
Manasseh
,
and
that
because
they
by
a
particular
expedition
had
vanquished
that
part
of
the
land
,
and
had
driven
thence
the
Amorites
,
as
is
expressed
vers.
39.
Vers.
34.
And
the
children
of
Gad
built
Dibon
,
&c.
]
See
the
note
upon
vers.
16.
Vers.
38.
And
Nebo
,
and
Baal-meon
,
their
names
being
changed
.
]
That
is
,
amongst
other
cities
they
built
and
repaired
Nebo
,
and
Baal-meon
,
&
when
they
had
finished
them
they
gave
them
new
names
;
and
it
is
not
without
probability
thought
that
the
reason
why
they
gave
these
cities
new
names
was
,
because
Baal
and
Nebo
were
names
of
their
idol-gods
(
Bel
boweth
down
,
Nebo
stoupeth
,
saith
the
prophet
,
Isa.
46.
1.
)
and
happely
the
rather
,
because
of
that
branch
of
Gods
law
,
Exod.
23.
13.
Make
no
mention
of
the
names
of
other
gods
,
neither
let
it
be
heard
out
of
thy
mouth
.
It
is
true
indeed
that
these
cities
are
after
this
in
other
places
of
Sc●ipture
called
still
Nebo
and
Baal-meon
;
but
we
know
that
this
is
usuall
to
call
cities
,
whose
names
are
changed
,
sometimes
by
the
new
and
sometimes
by
their
old
names
.
Vers.
39.
And
the
children
of
Machir
the
sonne
of
Manasseh
went
to
Gilead
and
took
it
,
&c.
]
This
is
here
inserted
,
to
shew
the
reason
why
Moses
giveth
part
of
this
land
to
the
tribe
of
Manasseh
,
who
made
no
suit
for
it
,
as
the
Reubenites
and
Gadites
did
,
to
wit
,
because
it
did
in
a
manner
belong
to
them
,
they
having
formerly
wonne
it
with
their
swords
.
Vers.
40.
And
Moses
gave
Gilead
unto
Machir
,
and
he
dwelt
therein
,
]
That
is
,
half
mount
Gilead
;
for
the
other
half
was
given
to
the
sonnes
of
Reuben
and
Gad.
Deut.
3.
12.
13.
Half
mount
Gilead
,
and
the
cities
thereof
,
gave
I
unto
the
Reubenites
and
Gadites
.
And
the
rest
of
Gilead
,
and
all
Bashan
,
being
the
kingdome
of
Og
,
gave
I
unto
the
half
tribe
of
Manasseh
.
Vers.
41.
And
Jair
the
sonne
of
Manasseh
went
and
took
the
small
towns
thereof
,
and
called
them
Havoth-Jair
.
]
That
this
Jair
was
of
the
tribe
of
Judah
,
and
onely
the
sonne
of
Machir
,
the
sonne
of
Manasseh
,
by
his
mother
side
,
s●ems
evident
in
1.
Chron.
2.
21.
22.
And
afterward
Hezron
went
into
the
daughter
of
Machir
,
the
f●ther
of
Gilead
whom
he
married
when
he
was
threescore
years
old
,
and
she
bare
him
Segub
.
And
Segub
begat
Jair
,
who
had
three
and
twenty
cities
in
the
land
of
Gilead
:
but
because
he
joyned
with
those
of
Manasseh
in
taking
these
villages
,
he
is
r●ckoned
here
the
sonne
of
Manasseh
,
as
if
he
had
been
one
of
that
tribe
;
yet
there
might
be
also
a
Jair
of
the
tribe
of
Manasseh
.
CHAP.
XXXIII
.
Vers.
1.
THese
are
the
journeys
of
the
children
of
Israel
which
went
forth
out
of
the
land
of
Egypt
with
their
armies
,
&c.
]
Which
were
about
six
hundred
thousand
men
,
beside
women
and
children
,
and
much
mixed
people
with
them
,
Exod.
12.
37
,
38.
and
they
journey●d
in
severall
troops
and
armies
.
Vers.
2.
And
Moses
wrote
their
goings
out
,
according
to
their
journeys
,
by
the
commandment
of
the
Lord.
]
That
is
,
Moses
by
the
commandment
of
the
Lord
wrote
this
following
journall
of
the
Israelites
travels
from
Egypt
to
the
land
of
Canaan
,
wherein
are
set
down
not
all
the
severall
places
the
Israelites
came
to
,
or
all
their
severall
removes
from
one
place
to
another
,
but
all
the
severall
stations
of
their
journeys
,
that
is
,
the
severall
places
where
they
pitched
their
tents
and
abode
for
some
time
.
And
this
was
done
,
first
,
the
better
thereby
to
assure
posterity
of
this
miraculous
deliverance
of
their
fathers
out
of
Egypt
▪
and
of
the
Lords
leading
them
through
the
wildernesse
to
the
land
of
promise
▪
this
expresse
description
of
the
names
of
their
severall
stations
being
a
strong
evidence
of
the
certainty
of
this
story
:
and
s●condly
,
that
here
in
a
short
compasse
,
as
in
a
little
map
,
by
the
mention
of
the
severall
places
where
such
things
were
done
,
they
might
be
put
in
mind
of
the
rebellion
of
their
fathers
,
of
Gods
severity
in
chastising
them
for
their
rebellion
,
but
especially
his
goodnesse
and
faithfulnesse
to
the
seed
of
Abraha●
,
notwithstanding
the
many
provocations
wherewith
they
had
provoked
him
to
displeasure
agains●
them
.
Vers.
3.
And
they
departed
from
Rameses
in
the
first
moneth
,
&c.
]
Whither
they
assembled
by
direction
of
Moses
from
all
parts
of
the
land
of
Go●hen
.
Vers.
4.
For
the
Egyptians
buried
all
their
first-born
which
the
Lord
had
smitten
amongst
them
.
]
This
intimates
the
cause
why
the
Egyptians
did
not
at
present
oppose
their
going
thence
,
to
wit
,
because
God
had
pulled
down
their
pride
by
slaying
their
first-born
.
Vpon
their
gods
also
the
Lord
executed
judgement
.
]
See
the
note
upon
Exod.
12.
12.
Vers.
6.
And
they
departed
from
Succ●th
,
and
pitched
in
Etham
.
]
Here
the
Lord
began
first
to
go
before
them
by
day
in
a
pillar
of
cloud
,
and
by
night
in
a
pillar
of
fire
.
Vers.
7.
And
they
removed
from
Etham
,
and
turned
again
unto
Pi-hahiroth
,
&c.
]
A
narrow
passage
between
two
ledges
of
mountains
,
into
which
being
entred
,
Pharaoh
overtook
them
with
a
mighty
army
,
and
thought
they
could
not
now
have
escaped
him
;
but
God
divided
the
red
sea
,
which
the
Israelites
passing
,
the
Egyptians
assayed
to
follow
them
,
and
were
drowned
.
Vers.
8.
And
pitched
in
Marah
.
]
Having
travelled
three
dayes
journey
from
the
red
sea
through
the
wildernesse
without
any
water
,
and
finding
the
waters
here
very
bitter
,
they
began
to
mutiny
against
Moses
;
but
God
sweetned
the
water
with
a
tree
,
Exod.
15.
23.
Vers.
11.
And
they
removed
from
the
red
sea
,
and
encamped
in
the
wildernesse
of
Sin
.
]
So
called
from
Sin
a
city
in
Egypt
,
over
against
which
this
wildernesse
lay
.
Hither
they
came
a
just
moneth
after
their
departure
from
Rameses
.
In
this
wildernesse
they
murmured
grievously
for
want
of
food
,
and
God
gave
them
quails
,
and
rained
manna
from
heaven
,
which
was
still
continued
till
they
came
into
Canaan
.
Vers.
14.
And
they
removed
from
Alush
,
and
encamped
at
Rephidim
,
&c.
]
A
place
famous
,
first
,
for
the
mutiny
of
the
Israelites
for
want
of
water
,
wherein
they
had
almost
stoned
Moses
;
secondly
,
for
the
water
fetched
miraculously
out
of
the
rock
in
Horeb
;
thirdly
,
for
the
victory
they
had
over
the
Amalekites
,
who
there
set
upon
them
;
fourthly
,
for
Moses
his
meeting
with
Jethro
,
his
wife
and
sonues
,
and
the
counsel
he
had
of
Jethro
for
the
government
of
the
people
.
Vers.
15.
And
they
departed
from
Rephidim
,
and
pitched
in
the
wildernesse
of
Sinai
.
]
Hither
they
came
the
beginning
of
the
third
moneth
,
Exod.
19.
1.
and
stayed
there
till
the
twentieth
day
of
the
second
moneth
of
the
second
year
,
Numb
.
10.
11
,
12.
Here
was
the
Law
given
,
and
the
tabernacle
built
,
and
the
people
punished
for
making
and
worshipping
a
golden
calf
,
and
Nadab
and
Abihu
take●
suddenly
away
for
offering
strange
fire
,
and
the
people
first
numbred
,
and
then
ordered
in
their
severall
camps
,
both
for
their
encamping
about
the
tabernacle
,
and
their
journeying
with
it
to
the
land
of
Canaan
.
Vers.
16.
And
they
removed
from
the
desert
of
Sinai
,
and
pitched
at
Kibroth-hattaavah
.
]
Here
the
people
fell
a
lusting
for
●lesh
;
God
again
sent
them
quails
,
yea
for
a
moneth
together
,
in
great
abundance
,
whereon
they
surfeted
and
dyed
miserably
with
the
flesh
between
their
teeth
.
Vers.
17.
And
they
departed
from
Kibroth-hattaavah
,
and
encamped
at
Hazeroth
.
]
Here
Miriam
and
Aaron
murmured
against
Moses
,
and
she
was
smitten
with
leprosie
,
Numb
.
12.
Vers.
18.
And
they
departed
from
Hazeroth
,
and
pitched
in
Rithmah
.
]
Which
was
i●
the
wildernesse
of
Paran
,
Numb
.
13.
1.
near
Kadesh-barnea
,
whence
spies
were
sent
to
search
the
land
;
upon
whose
report
the
people
murmuring
,
God
was
wroth
,
and
appointed
Moses
to
return
again
to
the
red
sea
,
as
having
vowed
that
not
one
of
that
generation
should
enter
Canaan
save
Joshua
and
Caleb
.
Vers.
20.
And
they
departed
from
Rimmon-parez
,
and
pitched
in
Libnah
.
]
This
some
think
is
the
same
which
is
called
Laban
,
Deut.
1.
1.
Vers.
25.
And
they
removed
from
Haradah
,
and
pitched
in
Makheloth
.
]
It
is
interpreted
assemblies
,
so
called
as
some
think
of
the
mutinous
assemblies
of
Korah
,
Dathan
,
and
Abiram
there
.
Vers.
31.
And
they
departed
from
Moseroth
and
pitched
in
Bene-jaakan
,
&c.
]
Thir
Moseroth
is
called
Moserah
,
and
Bene-jaakan
,
Beroth-bene-jaakan
,
as
likewise
in
the
next
verses
Hor-hagidgad
is
called
Gudgodah
,
and
Jotbathah
Jotbath
,
Deut.
10.
6
,
7.
See
the
note
there
.
Vers.
35.
And
they
departed
from
Ebronah
,
and
encamped
at
Ezion-gaber
.
]
A
place
by
the
red
sea
,
where
was
a
hatbour
for
shipping
in
Edoms
land
,
1.
Kings
9.
26.
See
also
1.
Kings
22.
48.
Vers.
36.
And
they
removed
from
Ezion-gaber
and
pitched
in
the
wildernesse
of
Zin
,
which
is
Kadesh
.
]
That
is
,
at
Kadesh
in
the
wildernesse
of
Zin
.
Here
Miriam
dyed
,
the
people
again
murmured
for
water
,
and
had
water
out
of
a
rock
;
but
God
was
displeased
with
Moses
and
Aaron
for
their
unbelief
.
Hither
they
came
in
the
beginning
of
the
fourtieth
year
,
and
hence
they
sent
to
crave
a
passage
through
Edoms
land
,
but
it
was
denied
them
.
Vers.
41.
And
they
departed
from
mount
Her
and
pitched
in
Zalmonah
.
]
Which
may
be
so
called
of
Zelem
,
an
image
:
it
is
thought
to
be
the
place
where
the
Israelites
for
their
murmuring
were
●tung
with
fiery
serpents
,
and
the
brazen
serpent
was
by
Gods
appointment
erected
for
their
help
.
Vers.
45.
And
they
departed
from
Iim
and
pitched
in
Dibon-gad
.
]
So
called
,
because
it
was
repaired
and
possessed
by
the
tribe
of
Gad
,
chap.
32.
34.
and
to
distinguish
it
from
another
Dibon
,
which
was
given
to
the
Reubenites
.
See
Josh.
13.
15
,
17.
Vers.
52.
Then
ye
shall
drive
out
all
the
inhabitants
of
the
land
.
]
To
wit
,
by
destroying
them
,
Deut.
7.
12.
Vers.
54.
And
ye
shall
divide
the
land
by
lot
,
&c.
]
See
the
note
upon
chap.
26.
55.
Vers.
55.
Those
which
ye
let
remain
of
them
shall
be
pricks
in
your
eyes
,
and
thorns
in
your
sides
,
&c.
]
That
is
,
they
shall
be
continuall
snares
,
seducing
you
out
of
the
right
way
,
and
withall
will
be
vexing
and
troubling
you
,
and
so
will
mischief
you
both
in
soul
and
body
.
Vers.
56.
Moreover
,
it
shall
come
to
passe
that
I
shall
do
unto
you
as
I
thought
to
do
unto
them
.
]
That
is
,
destroy
you
,
and
root
you
out
of
the
land
.
CHAP.
XXXIV
.
Vers.
3.
THen
your
South
quarter
shall
be
from
the
wildernesse
of
Zin
,
&c.
]
God
within
Jordan
▪
and
sheweth
the
bounds
of
it
on
every
side
:
first
,
that
his
people
might
see
his
bounty
&
providence
,
who
had
given
them
so
large
〈◊〉
good
a
land
;
secondly
,
that
they
might
know
punctually
how
far
they
were
to
proceed
in
their
conquests
and
where
to
stay
;
thirdly
,
to
strengthen
their
faith
,
and
to
assure
them
that
God
had
marked
out
that
their
dwelling
for
them
;
fourthly
,
that
according
to
these
bounds
and
limits
they
might
now
make
a
division
of
the
land
.
In
these
words
of
the
third
verse
,
the
description
of
Canaans
bounds
begins
with
the
South
quarter
,
and
he
draws
along
the
South
border
from
the
East
to
the
West
:
for
the
wildernesse
of
Zin
lay
at
the
very
East
end
of
this
South
border
,
in
the
corner
where
it
joyned
with
the
East
border
,
and
so
from
thence
it
is
said
that
though
the
South
border
went
on
by
the
coast
of
Edom
,
yet
th●
beginning
of
it
Eastward
was
in
the
wildernesse
of
Zin
,
right
against
the
South
end
of
the
salt
sea
,
that
is
,
the
lake
of
Sodome
,
called
also
the
dead
sea
,
because
it
had
no
fish
or
living
thing
in
it
(
of
which
see
the
note
upon
Gen.
14.
3.
)
and
going
by
the
coast
of
Edom
it
turned
from
the
South
,
vers.
4.
that
is
,
inward
towards
Canaan
,
to
the
ascent
of
Akrabbim
or
Maalchakrabbim
,
Josh.
15.
3.
and
so
passed
on
to
Zin
,
that
is
,
toward
the
city
Zin
,
whence
the
adjacent
wildernesse
had
its
name
,
and
there
turned
inward
again
from
the
South
to
Kadesh-barnea
,
and
so
went
forward
again
to
Hazaraddar
(
which
Josh.
15.
3.
is
reckoned
as
two
places
Hezron
and
Addar
)
and
so
it
passed
unto
Azmon
(
yet
Josh.
15.
13.
there
is
added
that
it
fetched
a
compasse
to
Karkaa
and
so
passed
on
to
Azmon
)
and
from
thence
it
fetched
a
compasse
again
,
and
went
on
to
the
river
of
Egypt
,
that
is
,
the
river
called
Sihor
,
Josh.
13.
3.
and
so
went
out
at
the
sea
,
that
is
,
the
Mediterranean
or
Midland
sea
,
called
in
the
next
verse
,
the
great
sea
,
to
wit
,
with
respect
to
those
lakes
of
Sodome
and
Genezareth
in
the
land
of
Canaan
,
which
were
also
called
seas
.
And
this
was
the
West
end
of
the
South
border
.
Vers.
6.
And
as
for
the
Western
border
,
you
shall
even
have
the
great
sea
for
a
border
.
]
Thus
the
borders
of
the
land
are
carried
about
from
South
to
North
,
this
midland
sea
from
the
South
to
the
North
being
the
West
border
;
and
so
again
it
turneth
about
afterwards
from
the
West
to
the
East
,
which
was
the
North
border
.
Vers.
7.
From
the
great
sea
you
shall
point
out
for
you
mount
Hor.
]
That
is
,
it
went
along
from
the
midland
sea
to
mount
Hor.
Now
this
was
not
the
mount
Hor
where
Aaron
dyed
,
which
was
Southward
in
the
edge
of
Edoms
land
,
chap.
33.
37
,
38.
but
another
mountain
on
the
North
side
of
Canaan
,
and
it
is
thought
by
some
to
be
the
same
that
is
elsewhere
called
Lebanus
,
and
by
others
that
which
in
by
Josh.
13.
5.
is
called
mount
Hermon
.
▪
Vers.
8.
From
mount
Hor
ye
shall
point
out
your
border
unto
the
entrance
of
Hamath
.
]
That
is
,
from
Hor
,
this
your
North
border
of
the
land
shall
strike
right
forward
to
the
entrance
of
Hamath
(
a
city
called
,
A
▪
mos
6.
2.
Hemath
the
great
)
and
so
forth
on
to
Zedad
,
and
thence
to
Ziphron
,
and
so
it
shall
end
at
Hazar-enan
.
Vers.
10.
And
ye
shall
point
out
your
East
border
from
Hazarenan
to
Shepham
,
&c.
]
That
is
,
your
East
border
(
which
turns
again
from
the
North
to
the
South
where
at
first
it
began
)
shall
go
straight
on
from
Hazar-enan
to
Shepham
(
called
1.
Sam
30.
28.
Siphmoth
)
and
so
to
Riblah
on
the
East
side
of
Ain
,
and
so
thence
it
shall
go
along
by
that
land
that
lies
Eastward
of
the
sea
of
Chinnereth
(
which
is
called
the
lake
of
Gennesareth
,
Luk.
5.
1.
and
the
sea
of
Galile●
,
or
,
Tiberias
,
John
6.
1.
)
and
so
thence
to
Jordan
,
and
so
shall
end
at
the
salt
or
dead
sea
,
vers.
12.
Vers.
17.
These
are
the
names
of
the
men
which
shall
d●v●de
the
land
unto
you
,
Eleazar
the
priest
,
&c.
]
Eleazar
amongst
the
rest
is
appointed
to
have
a
hand
in
this
work
of
dividing
the
land
,
first
,
as
a
type
of
Christ
,
to
shew
that
by
him
they
enjoyed
that
promised
land
,
but
especially
that
by
him
we
come
to
have
entrance
into
the
heavenly
Canaan
,
he
being
therefore
gone
before
that
he
might
prepare
a
place
for
us
;
secondly
,
that
if
any
difficulty
did
arise
he
might
ask
counsel
for
Joshua
after
the
judgement
of
Urim
according
to
that
Numb
.
27.
21.
thirdly
,
because
the
priests
and
the
Levites
,
though
they
had
no
inheritance
as
the
other
tribes
,
yet
were
they
to
have
cities
and
suburbs
;
fourthly
,
because
that
this
whole
businesse
might
be
san●tified
to
them
,
it
was
to
be
begun
with
prayer
,
and
ended
with
thanksgiving
,
Col.
3.
17.
Thus
also
was
that
prophecy
fulfilled
concerning
the
Israelites
coming
to
Canaan
in
the
fourth
generation
,
Gen.
15.
16.
Eleazar
being
indeed
the
fourth
from
Levi
,
who
went
with
Jacob
into
Egypt
.
Vers.
19.
Of
the
tribe
of
Judah
,
Caleb
the
sonne
of
Jephunneh
,
&c.
]
The
tribes
are
no
where
else
named
in
the
order
here
observed
,
and
therefore
it
is
most
probable
that
God
did
purposely
thus
name
them
here
,
in
the
very
same
order
as
they
should
inherit
the
land
,
their
inheritance
abutting
one
upon
another
,
as
their
names
are
here
joyned
together
,
to
make
it
the
more
evident
that
they
were
allotted
their
portions
by
the
wisdome
and
providence
of
God
.
CHAP.
XXXV
.
Vers.
2.
COmmand
the
children
of
Israel
,
that
they
give
unto
the
Levites
,
of
the
inheritance
of
their
possession
,
cities
to
dwell
in
,
&c.
]
Thus
that
which
Jacob
did
at
first
threaten
as
a
curse
against
Levi
,
Gen.
49.
7.
I
will
divide
them
in
Jacob
,
and
scatter
them
in
Israel
,
is
turned
into
a
blessing
,
and
their
reproch
changed
into
a
matter
of
honour
and
dignity
:
for
they
are
now
dispersed
into
severall
cities
through
the
whole
kingdome
(
where
they
dwelt
,
unl●sse
it
were
when
they
went
in
their
courses
to
serve
in
the
tabernacle
)
that
they
might
be
as
Gods
watchmen
,
standing
in
so
many
watch-towers
,
to
look
to
the
people
,
to
instruct
them
continually
in
the
law
of
God
,
and
to
keep
them
from
being
corrupted
either
in
doctrine
or
manners
.
But
this
and
other
places
do
almost
fully
satisfie
that
the
whole
cities
and
their
suburbs
,
afterward
set
apart
for
their
dwelling
,
were
entirely
the
Levites
possession
,
and
divided
amongst
them
,
and
that
no
man
else
could
challenge
any
propriety
in
them
,
whence
is
that
Levit.
25.
32
,
33
,
34.
Notwithstanding
the
cities
of
the
Levites
,
and
the
houses
of
the
cities
of
their
possession
,
may
the
Levites
redeem
at
any
time
.
And
if
a
man
purchase
of
the
Levites
,
then
the
house
that
was
sold
,
and
the
citie
of
his
possession
shall
go
out
in
the
year
of
Jubile
:
for
the
houses
of
the
cities
of
the
Levites
are
their
possession
among
the
children
of
Israel
;
yet
withall
I
think
it
most
probable
that
others
dwelt
with
them
in
houses
hired
or
bought
of
them
(
for
how
else
could
they
live
without
the
help
of
men
of
other
professions
,
at
least
such
as
were
their
servants
?
)
and
that
these
might
live
,
as
the
townsmen
do
in
our
Universities
,
under
a
civil
government
amongst
themselves
,
to
which
some
apply
that
,
Ezra
.
2.
70.
So
the
priests
,
and
the
Levites
,
and
some
of
the
people
,
and
the
singers
,
and
the
porters
,
and
the
Nethini●s
,
dwelt
in
their
cities
,
and
all
Israel
in
their
cities
.
However
clear
it
is
that
the
fields
and
villages
belonging
to
these
cities
,
which
were
without
the
suburbs
,
belonged
to
others
,
as
is
manifest
in
Hebron
,
which
was
given
to
the
priests
,
and
yet
the
land
without
the
suburbs
,
to
wit
,
the
houses
without
the
walls
and
the
fields
belonging
thereto
,
were
given
to
Caleb
,
Josh.
21.
11
,
12.
And
they
gave
them
the
citie
of
Arbah
,
the
father
of
Anak
,
which
citie
is
Hebron
in
the
hill
countrey
of
Judah
with
the
suburbs
thereof
round
about
it
.
But
the
fields
of
the
citie
and
the
villages
thereof
gave
they
to
Caleb
the
sonne
of
Jephunneh
,
for
his
possession
.
Vers.
4.
And
the
suburbs
of
the
cities
which
ye
shall
give
unto
the
Levites
,
&c.
]
There
seems
to
be
a
manifest
contradiction
betwixt
that
which
is
said
in
t●is
fourth
verse
,
concerning
the
measure
of
the
suburbs
of
the
Levites
cities
,
and
that
which
is
said
in
the
following
verse
:
for
here
it
is
plainly
said
that
the
suburbs
of
the
cities
should
reach
from
the
wall
of
the
citie
,
and
outward
a
thousand
cubits
round
about
,
and
then
in
the
next
verse
it
is
said
that
they
should
measure
from
without
the
city
,
on
each
side
,
two
thousand
cubits
,
the
citie
being
in
the
midst
,
and
that
this
should
be
to
them
the
suburbs
of
the
cities
.
To
reconcile
this
seeming
contradiction
there
are
severall
answers
given
by
Expositours
,
some
holding
that
the
suburbs
were
but
a
thousand
cubits
on
each
side
of
th●
citie
,
but
then
from
the
outermost
part
of
the
suburbs
on
one
side
,
as
one
the
East
side
,
to
the
outermost
part
of
the
suburbs
on
the
other
side
,
to
wit
,
on
the
West
(
the
citie
in
the
midst
not
being
measured
)
there
were
two
thousand
cubits
.
Others
again
holding
that
the
fourth
verse
speaks
of
the
length
of
the
suburbs
from
the
wall
to
the
outmost
part
of
them
,
which
was
a
thousand
cubits
,
and
that
the
fifth
verse
speaks
of
the
circumference
of
the
suburbs
in
the
foure
quarters
on
each
side
the
citle
,
which
was
in
each
quarter
two
thousand
cubits
.
But
first
,
because
it
is
plainly
said
,
vers.
5.
that
they
should
measure
two
thousand
cubi●s
on
each
side
,
East
,
West
,
North
,
and
South
;
and
secondly
,
because
the
fifth
verse
speaks
of
cubits
to
be
measured
from
without
the
citie
,
and
the
fourth
verse
speaks
of
cubits
to
be
measured
from
the
wall
of
the
citie
,
therefore
I
conceive
the
truest
answer
is
,
that
each
citie
of
the
Levites
had
without
the
walls
three
thousand
cubits
,
the
first
thousand
were
for
houses
,
barns
,
garners
,
stalls
for
cattel
,
gardens
,
&c.
which
is
that
which
we
usually
call
the
suburbs
of
a
citie
,
of
which
Moses
speaks
in
the
fourth
verse
;
and
then
the
other
two
thousand
cubits
,
which
were
without
these
,
were
for
pasture
for
their
cattel
,
and
these
are
meant
in
the
fifth
verse
,
and
are
reckoned
as
a
part
of
their
suburbs
.
Vers.
6.
And
among
the
cities
which
ye
shall
give
unto
the
Levites
,
there
shall
be
six
cities
for
refuge
,
&c.
]
These
cities
of
refuge
are
assigned
out
of
the
Levites
cities
rather
then
out
of
any
other
,
first
,
because
the
honourable
esteem
and
respect
of
the
Levites
would
cause
the
places
to
be
the
more
inviolably
observed
;
secondly
,
because
it
was
presumed
that
the
priests
and
Levites
above
others
would
be
carefull
not
to
protect
wilfull
offenders
in
places
appointed
to
be
Sanctuaries
onely
for
the
innocent
;
thirdly
,
that
this
might
be
a
figure
of
the
sufficient
shelter
which
Christs
priesthood
should
yield
unto
poore
sinners
,
that
in
faith
should
fly
to
him
as
their
Sanctuary
.
In
Deut.
4.
and
Josh.
20.
we
may
see
what
cities
of
the
Levites
were
set
apart
for
this
purpose
,
to
wit
,
first
,
Bezer
of
the
Reubenites
,
secondly
,
Ramoth
in
Gilead
of
the
Gadites
,
thirdly
,
Golan
in
Basan
of
the
Manassites
(
the●e
three
Moses
separated
,
Deut.
4.
41
,
43.
)
fourthly
,
Kadesh
in
Galilee
in
mount
Naphtali
,
fifthly
,
Shechem
in
mount
Ephraim
,
and
sixthly
,
Kiriath-arba
(
which
is
in
Hebron
)
in
the
mount
of
Judah
;
and
these
Joshua
separated
,
Josh.
20.
7.
Before
these
cities
of
refuge
were
appointed
,
it
seems
the
altar
onely
was
a
kind
of
Sanctuary
to
those
that
fled
to
it
:
whence
is
that
,
Exod
21.
14.
But
if
a
man
come
presumptuously
upon
his
neighbour
to
slay
him
with
guile
,
thou
shalt
take
him
from
mine
altar
,
that
he
may
die
.
But
afterward
these
cities
were
the
chief
Sanctuaries
,
and
yet
they
were
onely
to
be
Sanctuaries
to
those
that
killed
any
man
unwittingly
,
and
therefore
they
were
not
to
receive
any
man
till
he
professed
his
innocency
in
this
regard
,
Josh.
20.
4.
And
when
he
that
doth
flee
unto
one
of
those
cities
,
shall
stand
at
the
entring
of
the
gate
of
the
citie
,
and
shall
declare
his
cause
in
the
ears
of
the
Elders
of
that
citie
;
they
shall
take
him
into
the
citie
unto
them
,
and
give
him
a
place
that
he
may
dwell
among
them
:
and
purposely
they
chose
such
cities
as
lay
at
an
equall
distance
in
the
severall
parts
of
the
land
,
that
no
man
driven
to
use
them
might
have
too
farre
to
go
,
lest
so
happely
he
should
be
overtaken
by
the
revenger
of
bloud
before
he
could
recover
the
Sanctuary
.
Vers.
12.
And
they
shall
be
unto
you
cities
for
refuge
from
the
avenger
,
&c.
]
That
is
,
the
next
kinsman
to
the
man
flain
,
who
was
by
the
law
allowed
to
put
the
murderer
to
death
,
vers.
19.
but
not
him
that
killeth
a
man
unawares
;
yet
lest
he
should
in
his
rage
kill
such
a
one
,
let
there
be
cities
,
saith
the
Lord
,
of
refuge
for
such
.
Vers.
14.
Ye
shall
give
three
cities
on
this
side
Jordan
,
and
three
cities
shall
ye
give
in
the
land
of
Canaan
,
&c.
]
There
was
no
inequality
in
this
,
because
the
portion
of
the
two
tribes
and
a
half
without
Jordan
reached
as
farre
in
length
as
theirs
in
the
land
of
Canaan
,
though
it
were
nothing
so
broad
.
And
besides
,
it
is
most
probable
that
those
in
the
land
of
Canaan
near
Jordan
might
fly
to
the
cities
of
refuge
without
Jordan
,
if
they
were
nearer
to
them
then
the
others
,
yea
and
if
the
Lord
enlarged
their
coasts
,
and
gave
them
all
the
land
,
they
were
to
adde
three
cities
more
,
Deut.
19.
8
,
9.
Vers.
16.
And
if
he
smite
him
with
an
instrument
of
iron
so
that
he
die
,
he
is
a
murderer
,
&c.
]
That
is
,
purposely
and
presumptuously
:
for
otherwise
if
he
killed
a
man
with
an
instrument
of
iron
unawares
,
not
thinking
to
hit
him
,
he
was
not
to
be
slain
,
vers.
22
,
23.
for
this
is
onely
added
,
because
a
man
may
strike
his
neighbour
purposely
with
his
fist
,
&c.
of
which
he
may
die
,
and
yet
not
be
a
murderer
,
because
he
may
not
happely
intend
his
death
.
But
lest
therefore
under
this
pretence
wilfull
murderers
should
think
to
escape
,
the
Lord
gives
these
following
Laws
,
and
this
in
the
first
place
,
that
if
it
were
proved
that
he
did
it
willingly
he
must
not
think
to
escape
by
saying
that
he
meant
not
to
kill
him
:
for
if
he
struck
him
with
an
instrument
of
iron
(
whatever
it
be
)
or
with
a
stone
,
or
hand-weapon
,
wherewith
in
any
probability
a
man
may
be
killed
,
it
shall
be
presumed
that
he
intended
hi●
death
,
&c.
Vers.
19.
The
revenger
of
bloud
himself
shall
slay
the
murderer
,
&c.
]
That
is
,
though
the
revenger
of
bloud
be
but
a
private
person
,
yet
he
shall
slay
the
murderer
,
that
is
,
he
may
slay
him
,
he
shall
have
liberty
to
do
it
,
and
shall
not
be
accoun●ed
guilty
of
murder
if
he
doth
slay
him
(
yea
some
think
he
was
bound
to
do
it
)
when
he
meeteth
him
he
shall
slay
him
,
that
is
,
he
shall
not
need
to
bring
him
before
a
Magistrate
,
&c.
but
he
may
slay
him
himself
.
And
this
is
added
to
shew
how
necessary
cities
of
refuge
were
,
to
wit
,
because
the
avenger
of
bloud
having
this
power
from
God
might
otherwise
abuse
it
,
and
in
the
heat
of
bloud
fall
upon
a
man
that
killed
unawares
,
unlesse
this
course
were
taken
to
have
the
Magistrate
a
judge
in
the
cause
.
Neither
need
it
seem
strange
(
as
to
some
it
doth
)
that
private
men
should
be
allowed
thus
to
meddle
with
the
sword
of
justice
:
for
a
man
being
otherwise
a
private
man
,
no
Magistrate
,
being
thus
armed
with
power
from
God
,
is
for
the
time
to
be
es●eemed
as
a
Magistrate
,
more
then
a
private
man
.
Vers.
20.
But
if
he
thrust
him
of
hatred
,
&c.
]
Here
is
another
case
given
wherein
the
Magistrate
should
adjudge
a
man
a
murderer
,
yea
though
he
struck
him
onely
with
his
hand
,
or
with
some
little
stone
,
or
some
other
thing
which
was
no
way
likely
to
kill
him
:
for
even
in
this
case
if
it
be
proved
that
he
lay
in
wait
for
him
,
or
that
he
did
it
in
prepensed
malice
,
or
lived
before
in
open
enmity
or
hostility
with
him
,
by
whatever
means
he
kill
him
he
shall
be
adjudged
a
wilfull
murderer
;
for
there
is
a
difference
made
here
betwixt
enmity
and
sudden
displeasure
.
Vers.
21.
The
revenger
of
bloud
shall
slay
the
murderer
when
he
m●eteth
him
.
]
See
the
note
upon
vers.
19.
Vers.
24.
Then
the
congregation
shall
judge
between
the
slayer
,
and
the
r●venger
of
bloud
,
&c.
]
That
is
,
if
a
man
that
had
killed
another
fly
to
the
citie
of
refuge
,
the
avenger
must
then
go
and
desire
justice
against
him
,
the
Levites
must
bring
him
to
the
congregation
where
the
man
was
slain
,
and
then
if
he
found
a
murderer
,
the
congregation
,
that
is
,
the
Magistrates
,
shall
give
him
up
into
the
hands
of
the
avenger
;
but
if
they
found
it
,
as
we
call
it
,
chance-medly
,
then
they
sent
him
back
to
the
city
of
refuge
.
Vers.
25.
And
he
shall
abide
in
it
unto
the
death
of
the
high
priest
,
&c.
]
Even
a
man
that
killed
another
unwittingly
was
to
live
a
while
as
a
man
banished
from
his
family
and
friends
,
both
to
shew
how
hatefull
the
shedding
of
mans
bloud
is
to
the
Lord
,
and
withall
to
prevent
further
mischief
,
that
the
avenger
be
not
urged
nor
provoked
with
the
sight
of
him
:
and
the
period
appointed
for
his
continuance
in
the
city
of
refuge
was
till
the
death
of
the
high
priest
,
and
that
doubtlesse
that
this
releasing
of
men
exiled
by
the
death
of
the
high
priest
might
be
a
shadow
of
our
freedome
and
redemption
by
the
death
of
Christ
.
Vers.
27.
He
shall
not
be
guilty
of
bloud
,
&c.
]
The
Lord
here
freeth
the
avenger
from
punishment
,
if
he
found
the
man
out
of
the
city
of
refuge
,
and
killed
him
,
not
as
allowing
his
fact
,
but
by
this
to
make
the
slayer
the
more
carefull
to
observe
this
law
of
keeping
within
his
citie
of
refuge
.
CHAP.
XXXVI
.
Vers.
1.
ANd
the
chief
fathers
of
the
families
of
the
children
of
G●lead
,
&c.
]
Because
the
Lord
had
formerly
ordered
that
Zelophehads
daughters
should
have
that
portion
of
the
land
assigned
to
the
tribe
of
Manasseh
which
their
father
should
have
had
for
his
share
,
had
he
lived
,
the
children
of
Gilead
(
who
were
of
that
tribe
)
con●idering
that
if
they
married
into
any
other
tribe
,
this
part
of
their
land
would
be
quite
alienated
from
their
tribe
,
they
came
now
and
shewed
what
inconvenience
might
follow
upon
this
;
and
because
it
was
their
tribe
that
was
now
likely
to
receive
detriment
by
the
alienation
of
Zelophehads
portion
,
therefore
they
made
it
their
suit
that
some
order
might
be
taken
to
prevent
this
mischief
.
Vers.
2.
The
Lord
commanded
my
lord
to
give
the
land
for
an
inheritance
by
lot
to
the
children
of
Israel
,
&c.
]
As
if
they
should
have
said
,
To
what
purpose
was
this
,
if
now
our
lot
shall
be
diminished
,
and
a
part
of
it
wholly
alienated
to
another
tribe
?
yea
by
like
accidents
the
portion
of
every
tribe
may
in
time
be
changed
and
disturbed
,
and
so
all
at
length
may
come
to
confusion
,
and
the
very
end
of
Gods
appointing
every
tribe
to
have
their
portion
apart
by
themselves
may
be
quite
made
void
.
Vers.
4.
And
when
the
Jubile
of
the
children
of
Israel
shall
be
,
then
shall
their
inheritance
be
put
unto
the
inheritance
of
the
tribe
whereunto
they
are
received
,
&c.
]
The
drift
of
these
words
is
to
put
Moses
and
the
Princes
in
mind
,
that
whereas
by
the
law
of
God
at
the
year
of
Jubile
(
which
was
every
fiftieth
year
)
whatever
land
was
sold
away
out
of
the
tribe
should
return
to
the
tribe
,
and
that
law
of
the
Jubile
seemed
purposely
intended
to
prevent
the
confusion
of
the
inheritance
of
the
tribes
,
the
very
end
of
this
law
by
such
marriages
as
these
would
be
quite
disannulled
.
Vers.
5.
And
Moses
commanded
the
●hildren
of
I●rael
▪
according
to
the
word
of
the
Lord
,
&c.
]
That
is
,
having
asked
counsel
of
God
,
he
an●wered
them
as
God
had
commanded
him
.
ANNOTATIONS
On
the
fifth
book
of
MOSES
called
DEUTERONOMIE
.
CHAP.
I.
THese
be
the
words
which
Moses
spake
unto
all
Israel
,
on
this
side
Jordan
,
&c.
]
Most
Expositours
hold
that
the
chief
drift
of
this
first
verse
is
to
shew
the
places
where
Moses
repeated
and
explained
the
law
of
God
to
the
Israelites
:
which
is
indeed
the
main
subject
of
this
last
book
of
Moses
,
&
therefore
it
is
called
Deuteronomie
,
or
the
second
declaration
of
the
Law
.
The
main
objection
against
this
is
,
that
it
is
here
said
that
Moses
spake
these
words
,
In
the
plain
over
against
the
red
sea
,
between
Paran
,
&c.
for
the
plain
over
against
the
red
sea
was
farre
from
the
plains
of
Moab
where
Moses
repeated
the
law
,
and
so
also
Paran
and
Hazeroth
,
which
are
both
here
mentioned
,
were
places
farre
Southward
from
the
place
where
Moses
now
was
,
through
which
the
Israelites
had
long
since
passed
,
Numb
.
12.
16.
And
indeed
they
that
thus
understand
this
place
have
no
other
way
to
avoid
this
objection
,
but
by
saying
either
that
the
word
Zuph
,
which
our
Translatours
under●●and
to
be
the
red
sea
,
is
not
meant
of
the
red
sea
,
but
of
a
flaggy
place
by
the
sides
of
Jordan
towards
the
wildernesse
,
the
Hebrew
word
Zuph
signifying
flagges
,
such
as
grew
by
the
sea
or
rivers
sides
,
Exod.
2.
3.
or
else
that
the
plains
of
Moab
are
here
called
the
plain
over
against
the
red
sea
,
because
they
lay
opposite
to
the
red
sea
,
though
a
great
way
off
from
it
.
Others
again
,
and
methinks
very
probablic
,
do
otherwise
conceive
of
the
drift
of
these
words
,
namely
,
that
the
time
when
and
place
where
Moses
repeated
the
law
is
set
down
afterwards
,
vers.
3
,
4
,
5
▪
and
that
the
drift
of
these
two
first
verses
is
to
shew
,
that
the
laws
,
which
Moses
did
now
repeat
and
explain
to
the
Israelites
in
the
plains
of
Moab
,
were
no
other
but
the
very
same
for
substance
which
he
had
formerly
given
them
at
Sinai
,
or
in
severall
places
as
they
travelled
through
the
wildernesse
from
the
red
sea
to
the
land
of
Canaan
,
onely
now
they
were
collected
into
one
body
,
and
repeated
together
in
the
plains
of
Moab
,
because
all
that
were
of
age
and
judgement
when
the
law
was
first
given
were
now
dead
,
and
a
new
generation
that
was
now
to
enter
Canaan
was
sprung
up
in
their
room
:
and
so
the
plain
over
against
the
red
sea
,
Paran
,
and
other
places
are
here
named
,
either
as
pointing
out
the
severall
places
whe●e
in
their
peregrination
these
following
Statutes
had
been
first
given
them
;
or
at
least
as
the
bounds
of
that
huge
tract
of
ground
through
which
they
had
passed
,
wherein
●od
had
spoken
to
the
Israelites
that
came
out
of
Egypt
these
things
which
are
now
repeated
together
to
their
posterity
.
Vers.
2.
There
are
eleven
dayes
journey
from
Horeb
by
the
way
of
mount
Seir
unto
Kadesh-barnea
.
]
If
the
aim
of
the
foregoing
verse
were
to
shew
the
place
where
Moses
repeated
the
Laws
of
God
to
the
Israelites
(
which
many
Expositours
conceive
,
as
is
before
noted
)
then
we
may
well
think
that
the
aim
of
these
words
may
be
to
shew
that
it
was
no
wonder
though
the
plains
of
Moab
,
where
the
Law
was
repeated
by
Moses
,
be
there
called
the
plain
over
against
the
red
sea
,
to
wit
,
because
however
the
Israelites
,
through
Gods
judgement
upon
them
,
were
fourtie
years
in
going
from
the
red
sea
to
those
parts
,
yet
the
way
of
it self
was
not
so
long
,
for
it
was
but
eleven
dayes
journey
from
Horeb
to
Kadesh-barnea
.
But
if
the
foregoing
verse
be
meant
of
the
places
where
the
Laws
were
first
given
that
were
now
repeated
by
Moses
,
then
I
conceive
this
clause
is
added
as
a
topographicall
description
of
the
extent
of
that
wildernesse
where
these
Laws
were
at
first
given
;
and
withall
to
imply
that
it
was
not
the
length
of
the
way
,
but
their
rebellion
against
God
,
that
made
them
wander
so
long
in
the
wildernesse
,
that
there
was
now
none
left
alive
,
but
that
younger
brood
that
had
not
heard
these
Laws
when
they
were
first
given
.
Vers.
3.
And
it
came
to
passe
in
the
fourtieth
year
,
in
the
eleventh
moneth
,
on
the
first
day
of
the
moneth
,
that
Moses
spake
unto
the
children
of
Israel
,
&c.
]
To
wit
,
a
little
before
his
death
;
for
he
died
in
the
twelveth
moneth
.
Vers.
4.
And
Og
the
King
of
Bashan
which
dwelt
at
Astaroth
in
Edrei
.
]
That
is
,
after
he
had
in
Edrei
slain
Og
,
which
dwelt
at
Astaroth
;
for
in
Edrei
he
was
slain
,
Numb
.
21.
33.
and
they
were
both
cities
in
Ogs
land
,
Josh.
13.
31.
Vers.
6.
Ye
have
dwelt
long
enough
in
this
mount
.
]
For
there
they
had
continued
well
nigh
a
full
year
.
See
the
note
upon
Numb
.
10.
11
,
12.
Here
the
Law
was
given
,
but
now
they
were
called
thence
,
to
journey
towa●ds
Canaan
,
the
figure
of
their
heavenly
inheritance
by
faith
in
Christ
;
which
may
put
us
in
mind
that
the
Law
is
not
for
men
to
continue
under
but
for
a
time
,
till
they
be
fitted
for
Christ
,
Gal.
3.
16
,
17
,
18.
Now
this
readinesse
in
God
to
have
presently
given
them
the
possession
of
the
land
Moses
doth
tell
them
of
,
as
a
motive
to
make
them
believe
the
more
con●idently
that
God
would
now
give
it
them
,
and
to
make
them
the
more
carefull
to
observe
these
Laws
of
God
,
which
now
he
meant
to
rehearse
unto
them
.
Vers.
7.
Turn
you
,
and
take
your
●ourney
,
and
go
to
the
mount
of
the
Amorites
,
&c.
]
In
these
following
words
the
Lord
did
then
set
forth
the
bounds
of
the
promised
land
which
he
perswaded
them
to
enter
,
beginning
with
the
mount
of
the
Amorites
in
the
South
side
or
border
where
they
were
then
to
enter
the
land
,
and
then
adding
the
sea
side
,
which
was
their
West
border
,
Numb
.
●4
.
6.
and
then
Lebanon
was
a
mount
on
the
North
part
of
the
land
;
and
then
last
of
all
the
great
river
Euphrates
,
which
was
their
Eastern
bound
in
the
utmost
extent
without
Jordan
,
and
so
●arre
Solomon
reigned
.
See
1.
Kings
4.
21.
Vers.
9.
And
I
spake
unto
you
at
that
time
,
saying
,
I
am
not
able
to
bear
you
my self
alone
,
&c.
]
That
is
,
about
that
time
:
for
this
motion
he
made
by
the
coun●el
of
Jethro
,
and
commandment
of
the
Lord
,
before
they
came
to
Horeb
,
Exod
▪
18
▪
14
,
&c
▪
and
here
he
repeats
it
,
to
let
them
see
how
tenderly
carefull
he
alwayes
was
of
the
welfare
of
this
people
,
which
must
needs
make
his
present
counsel
and
exhortations
the
more
prevalent
with
them
.
Vers.
11.
The
Lord
God
of
your
fathers
make
you
a
thousand
times
so
many
mo●
as
ye
are
,
&c.
]
Having
professed
that
he
was
not
able
to
bear
the
burthen
of
the
government
alone
,
because
they
were
so
many
;
lest
they
should
suspect
that
he
envied
their
number
or
did
in
the
least
degree
grudge
as
it
,
he
interposeth
these
words
,
The
Lord
God
of
your
fathers
make
you
a
thousand
times
so
many
moe
as
ye
are
,
&c.
Vers.
13.
Take
ye
wise
men
and
understanding
,
&c.
]
See
Exod.
18.
25.
Vers.
15.
And
officers
among
your
tribes
.
]
That
is
,
under-o●●icers
of
severall
sorts
,
such
as
executed
the
magistrates
Laws
.
Vers.
17.
For
the
judgement
is
Gods
.
]
This
is
added
as
a
reason
why
the
Judges
ought
not
to
be
respecters
of
persons
,
nor
fear
the
face
of
any
man
whatsoever
,
because
the
judgement
is
Gods
,
that
is
,
the
judges
represent
Gods
person
,
and
sit
in
his
seat
,
and
God
speaks
and
judges
by
them
,
and
therefore
they
should
judge
no
otherwise
then
God
would
do
;
and
when
they
judge
unj●stly
they
dishonour
God
,
and
forget
how
able
God
is
to
defend
them
who●e
work
they
do
.
Vers.
18.
And
I
commanded
you
at
that
time
all
the
things
which
ye
should
do
.
]
He
gave
them
all
the
Laws
delivered
here
in
Horeb
,
and
taught
the
Judges
their
duty
in
more
full
manner
then
is
here
expr●ssed
.
Vers.
19.
We
went
through
all
that
great
and
terrible
wildernesse
,
which
you
saw
by
the
way
of
the
mountain
of
the
Amorites
.
]
That
is
,
the
way
which
leadeth
to
the
mount
of
the
Amorites
.
Vers.
23.
And
the
saying
pleased
me
well
,
&c.
]
That
is
,
their
desire
that
spies
might
be
sent
before
them
:
yet
it
seems
he
enquired
whether
God
would
have
it
so
,
who
approved
,
or
at
least
permitted
it
,
Numb
.
13.
1.
for
prudent
policy
(
so
it
be
not
mixed
with
unbelief
)
doth
well
beseem
Gods
people
.
Yet
it
may
be
this
request
of
theirs
proceeded
from
distrustfull
fears
;
and
if
so
,
then
God
gave
way
to
them
herein
to
harden
and
punish
them
for
their
unbelief
.
Vers.
25.
And
they
took
of
the
fruit
of
the
land
in
their
hands
,
&c.
]
As
grapes
,
pomegranates
,
figs
,
Numb
.
13.
23.
And
said
,
It
is
a
good
land
which
the
Lord
our
God
doth
give
us
.
]
Moses
expresseth
not
here
at
first
the
discouraging
words
of
the
timerous
spies
,
but
onely
that
wherein
they
agreed
with
Caleb
and
Joshua
concerning
the
goodnesse
of
the
land
,
because
this
which
was
confessed
should
have
been
more
prevalent
with
the
people
to
have
heartned
them
to
go
on
,
then
their
tales
of
the
strength
of
the
people
and
their
cities
to
beat
them
off
.
Vers.
31.
The
Lord
thy
God
bare
thee
as
a
man
doth
bear
his
sonne
,
&c.
]
This
word
implyes
,
first
,
Gods
assistance
in
carrying
them
through
unpassable
difficulties
,
the
way
they
could
not
in
their
own
strength
have
overmastered
,
but
God
by
his
almighty
power
bare
them
,
as
when
a
father
takes
up
and
carries
his
child
in
his
arms
;
secondly
,
it
implyes
his
bearing
with
their
perversnesse
and
rebellions
:
and
this
concerning
Gods
fatherly
love
to
them
,
and
care
over
them
,
he
opposeth
to
that
desperate
speech
of
●heirs
,
vers.
27.
Because
the
Lord
hated
us
he
hath
brought
us
forth
out
of
the
land
of
Egypt
,
&c.
Vers.
35.
Surely
there
shall
not
one
of
these
men
of
this
evil
generation
see
that
good
land
,
&c.
]
Though
Moses
prayed
for
them
,
Num.
14.
13.
—
19.
and
the
Lord
pardoned
them
that
they
were
not
then
destroyed
,
Numb
.
14.
20.
yet
he
sware
that
they
should
not
come
into
the
promised
land
.
Vers.
36.
Save
Caleb
the
sonne
of
Jephunneh
,
he
shall
see
it
,
and
to
him
will
I
give
the
land
that
he
hath
trodden
upon
,
&c.
]
See
Josh.
14.
9.
Vers.
37.
Also
the
Lord
was
angry
with
me
,
for
your
sakes
,
&c.
]
For
the
people
provoked
his
spirit
,
whereupon
he
spake
unadvisedly
with
his
lippes
,
Psal.
106.
32
,
33.
So
then
these
words
are
not
added
to
justifie
himself
,
and
to
cast
all
the
blame
upon
them
,
but
onely
to
shew
how
by
their
rebellion
he
also
was
involved
in
sinne
,
and
brought
to
do
that
which
was
so
displeasing
to
God
.
Yet
there
is
another
exposition
which
may
seem
most
probable
,
the
Lord
was
angry
with
me
for
your
sakes
,
that
is
,
because
I
did
that
in
my
unbelief
and
impatience
,
which
was
likely
to
be
prejudiciall
unto
you
,
as
those
words
which
God
there
used
imply
,
Numb
.
20.
12.
because
ye
believed
me
not
to
sanctifie
me
in
the
eyes
of
the
children
of
Israel
.
And
so
this
passage
seems
here
inserted
onely
by
the
way
,
having
spoken
how
God
had
sworn
that
they
should
not
set
foot
in
Canaan
,
he
addes
(
as
in
a
parenthesis
)
this
sentence
of
the
like
nat●re
pronounced
against
himself
for
their
sakes
.
Vers.
39.
Moreover
your
little
ones
,
which
ye
said
should
be
a
prey
,
&c.
]
In
these
words
thus
repeated
there
is
couched
an
encouragement
for
the
Israelites
to
whom
Moses
at
present
spake
.
Vers.
44.
And
the
Amorites
which
dwelt
in
that
mountain
came
out
against
you
,
and
chased
you
as
bees
do
.
]
Which
being
angred
use
to
come
out
in
great
swarms
,
and
to
pursue
them
with
strange
eagernesse
and
fury
;
whence
is
that
also
of
the
Psalmist
,
They
compassed
me
about
like
bees
,
Psal.
118.
12.
Vers.
46.
So
ye
abode
in
Kadesh
many
dayes
,
according
unto
the
dayes
that
ye
abode
there
▪
]
To
wit
,
a
long
time
,
as
appears
by
the
number
of
the
dayes
that
ye
abode
there
.
Thus
many
Expositours
conceive
that
this
clause
is
to
be
taken
as
spoken
indefinitely
,
that
according
to
the
number
of
the
dayes
they
abode
there
it
is
manifest
they
abode
there
many
dayes
.
But
others
very
probable
understand
it
thus
,
that
as
they
stayed
there
a
long
time
before
the
return
of
the
spies
,
so
they
stayed
there
again
a
long
time
after
;
yea
some
●ake
it
more
particularly
,
that
as
they
stayed
there
fourtie
dayes
whilest
the
spies
searched
the
land
,
so
accordingly
they
stayed
as
many
dayes
more
after
the
return
of
the
spies
:
and
others
again
conceive
it
is
meant
of
the
whole
time
of
their
wandring
after
this
in
the
wildernesse
,
to
wit
,
that
in
the
fourtieth
year
they
were
gotten
no
farther
then
Kadesh
,
and
so
wandred
up
and
down
fourty
years
according
to
the
number
of
fourtie
dayes
wherein
they
searched
the
land
,
and
so
that
this
alludes
to
that
,
Numb
.
14.
34.
CHAP.
II.
Vers.
3.
YE
have
compassed
this
mountain
long
enough
,
turn
you
Northward
.
]
Hitherto
they
had
travelled
Southward
from
Kadesh-barnea
to
the
red
sea
;
now
they
were
commanded
to
turn
again
Northward
toward
Canaan
,
not
the
way
they
went
before
by
Kadesh-barnea
,
but
between
the
coasts
of
Edom
on
the
one
hand
,
of
Moab
and
Ammon
on
the
other
,
so
to
enter
into
Canaan
through
Sihon
the
Amorites
land
.
Vers.
4.
Ye
are
to
passe
through
the
coast
of
your
brethren
the
children
of
Esau
,
which
dwell
in
Seir
,
and
they
shall
be
afraid
of
you
&c.
]
This
clause
,
and
they
shall
be
afraid
of
you
,
is
prefixed
before
the
following
charge
that
they
should
not
meddle
with
the
Edomites
,
as
a
hint
to
give
them
warning
not
to
encourage
themselves
by
their
fear
to
set
upon
them
;
and
withall
the
charge
given
them
that
they
should
not
meddle
with
the
children
of
Esau
,
is
limited
to
those
children
of
Esau
which
dwell
in
Seir
,
purposely
to
exclude
the
Amalekites
,
whom
God
had
commanded
them
to
destroy
,
Exod.
17.
14.
and
yet
the
Amalekites
were
also
the
children
of
Esau
,
Gen.
36.
12.
Vers.
6.
Ye
shall
buy
meat
of
them
for
money
,
&c.
]
Hereby
it
is
evident
that
the
Israelites
did
not
eat
manna
onely
in
the
wildernesse
,
but
other
meat
likewise
when
they
were
where
other
meat
could
be
gotten
.
Vers.
7.
For
the
Lord
thy
God
hath
blessed
thee
,
&c.
]
Three
arguments
there
are
couched
in
these
words
whereby
Moses
is
to
perswade
the
Israelites
not
to
wrong
their
brethren
the
Edomites
in
the
least
thing
whatsoever
;
first
,
because
the
Lord
had
blessed
them
,
that
is
,
he
had
prospered
them
so
that
they
were
able
to
pay
for
that
which
they
had
occasion
to
desire
of
them
:
secondly
,
because
the
Lords
eye
was
upon
them
to
take
care
of
them
in
their
travels
through
the
wildernesse
(
for
that
is
the
meaning
of
those
words
,
He
knoweth
thy
walking
through
this
great
wildernesse
)
so
that
having
God
to
watch
over
them
,
they
need
not
seek
to
supply
themselves
in
an
unlawfull
way
:
and
thirdly
,
because
they
had
found
this
true
already
for
fourty
years
together
,
and
therefore
might
the
more
securely
rest
upon
God
,
These
fourty
years
the
Lord
thy
God
hath
been
with
thee
,
thou
hast
lacked
nothing
.
Vers.
9.
I
have
given
Ar
unto
the
children
of
Lot
for
a
possession
.
]
Ar
was
a
chief
mountain
,
and
the
city
thereon
the
royall
city
in
the
Moabites
land
,
Numb
.
21.
15
,
28.
and
so
it
is
put
here
for
the
whole
countrey
.
Vers.
10.
The
Emims
dwelt
therein
in
times
past
,
a
people
great
,
and
many
,
and
tall
as
the
Anakims
.
]
By
interpretation
,
terrible
ones
.
Gods
hand
must
needs
be
acknowledged
in
driving
out
such
giants
before
the
Moabites
,
which
happely
is
alledged
here
,
first
,
as
an
evidence
that
God
had
given
them
that
land
,
which
was
not
therefore
to
be
taken
from
them
by
the
Israelites
;
and
secondly
,
as
an
encouragement
to
the
Israelites
:
for
if
God
had
done
this
for
the
Moabites
,
much
more
might
they
expect
that
he
would
do
it
for
them
.
Vers.
20.
The
Ammonites
call
them
Zamzummims
.
]
That
is
,
presumptuous
wicked
ones
.
See
the
note
on
verse
10.
Vers.
23.
And
the
Avims
which
dwelt
in
Hazerim
,
even
unto
Azzah
,
the
Caphtorims
,
&c.
]
The
Caphtorims
here
mentioned
are
the
Philistines
,
or
else
some
other
people
that
joyned
with
the
Philistines
,
and
drave
out
the
Avims
which
dwelt
in
Hazerim
,
that
is
,
the
land
of
the
Philistines
,
and
possessed
their
countrey
▪
See
Amos
9.
7.
and
Jer.
47.
4.
and
Gen.
10.
13
,
14.
Vers.
26.
And
I
sent
messengers
out
of
the
wildernesse
of
Kedemo●h
,
&
.
]
There
was
a
city
of
that
name
in
Sihons
countrey
,
Josh.
13.
18.
and
chap.
21.
37.
near
to
which
lay
this
wildernesse
where
Israel
now
was
when
they
sent
this
ambassage
to
Sihon
with
words
of
peace
,
which
was
according
to
the
Law
after
given
,
Deut.
20.
10.
and
was
done
now
to
make
the
destruction
of
the
Amorites
the
more
just
and
inexcusable
.
See
the
note
upon
Numb
.
21.
21
,
22.
Vers.
28.
Onely
I
will
passe
through
on
my
feet
.
]
We
will
ask
nothing
of
thee
gratis
,
but
onely
this
,
that
we
may
passe
through
thy
countrey
.
Vers.
29.
As
the
children
of
Esau
which
dwell
in
Seir
,
and
the
Moabites
which
dwell
in
Ar
did
unto
me
.
]
For
though
the
children
of
Esau
denyed
them
a
passage
through
their
countrey
,
which
was
the
nearest
way
,
Numb
.
20.
●0
,
21.
yet
when
they
turned
aside
,
and
went
along
by
their
coast
in
the
outskirts
of
their
countrey
,
they
permitted
this
,
and
withall
the
people
afforded
them
meat
for
their
money
,
as
is
evident
by
this
place
,
so
it
seems
it
was
too
with
the
Moabites
.
Indeed
some
couceive
that
they
onely
allowed
them
a
passage
through
their
countrey
,
but
refused
them
provision
,
which
they
ground
upon
that
place
,
Deut.
23.
3
,
4.
But
I
rather
think
the
meaning
of
that
place
is
,
that
they
did
not
come
forth
to
meet
the
Israelites
with
bread
and
water
,
as
those
use
to
do
that
wish
good
successe
,
and
rejoyce
in
the
welfare
of
the
people
to
whom
they
bring
it
;
for
this
they
might
fail
in
,
and
yet
the
people
might
sell
them
provision
as
they
went
along
:
and
therefore
for
any
thing
we
reade
elsewhere
it
may
well
be
that
the
Moabites
did
also
suffer
the
Israelites
to
passe
through
the
skirts
of
their
countrey
,
and
did
sell
them
meat
and
water
for
their
money
;
though
it
is
true
indeed
that
afterwards
,
when
the
Israelites
had
destroyed
Sihon
and
Og
,
and
their
people
,
fearing
lest
they
should
do
the
same
to
them
,
because
the
land
of
the
Moabites
bordered
upon
these
countreys
,
they
together
with
the
Midianites
assayed
both
by
open
violence
and
secret
treachery
to
do
them
all
the
mischief
they
were
able
,
Numb
.
22.
1
,
&c.
Vers.
34.
And
utterly
destroyed
the
men
,
and
the
women
,
&c.
]
This
doubtlesse
they
did
by
the
speciall
command
of
God
;
and
it
was
much
according
to
the
Law
afterwards
given
them
,
Deut.
20.
16.
Vers.
36.
And
from
the
citie
that
is
by
the
river
.
]
To
wit
,
Ar
,
Numb
.
21.
15.
Vers.
37.
Onely
unto
the
land
of
the
children
of
Ammon
thou
camest
not
,
nor
to
any
place
of
the
river
Jabbock
,
&c.
]
To
wit
,
on
the
outside
of
Jabbok
,
which
was
the
border
of
the
Ammonites
,
Josh.
12.
2.
with
whom
God
had
charged
them
not
to
meddle
,
verse
19.
so
likewise
by
the
cities
of
the
mountains
here
are
meant
those
cities
of
the
Ammonites
which
were
in
that
mountanous
countrey
which
lay
beyond
Jabbok
,
of
which
Moses
had
said
before
,
that
the
bord●r
of
the
children
of
Ammon
was
strong
▪
Numb
.
21.
24.
It
is
i●deed
said
,
Josh.
13.
24
,
25.
that
Moses
gave
unto
the
tribe
of
Gad
half
the
land
of
the
children
of
Ammon
;
but
that
is
meant
of
the
land
which
was
now
in
the
possession
of
Sihon
King
of
the
Amorites
,
though
it
had
formerly
belonged
to
the
children
of
Ammon
,
till
Sihon
took
it
from
them
;
for
with
the
land
which
was
in
the
possession
of
the
Ammonites
at
this
time
,
the
Israelites
did
not
meddle
,
as
is
here
fully
expressed
.
CHAP.
III.
Vers.
2.
ANd
the
Lord
said
unto
me
,
Fear
him
not
,
&c.
]
Because
this
King
was
a
giant
of
such
a
formidable
stature
,
vers.
11.
therefore
the
Lord
doth
particularly
encourage
his
people
not
to
be
afraid
of
him
.
Vers.
4.
Threescore
cities
,
all
the
region
of
Argob
,
the
kingdome
of
Og
in
Bashan
.
]
As
if
it
had
been
said
,
There
were
amongst
others
60.
cities
which
we
took
in
the
region
of
Argob
,
a
province
or
shire
in
Bashan
,
and
therefore
it
is
called
the
region
of
Argob
which
is
in
Bashan
,
1.
Kings
4.
13.
Vers.
5.
All
these
cities
were
fenced
with
high
walls
,
gates
,
and
barres
,
&c.
]
The
strength
of
this
countrey
is
here
thus
described
,
both
thereby
the
better
to
set
forth
the
mighty
power
of
God
,
who
had
subdued
so
strong
a
countrey
before
them
;
and
withall
to
put
them
in
mind
how
safely
they
might
rely
upon
God
still
for
the
time
to
come
against
their
strongest
enemies
.
Vers.
9.
Which
Hermon
the
Sidomans
call
Sirion
,
&c.
]
Some
Expositours
conceive
that
the
mount
here
spoken
of
is
the
same
that
is
elsewhere
called
mount
Gilead
;
and
o●hers
,
that
which
is
elsewhere
called
L●banus
;
however
evident
it
is
that
in
the
Scripture
it
is
called
by
five
severall
names
,
to
wit
,
Hermon
,
Sirion
,
and
Shenir
here
,
and
then
Sion
,
Deut.
4.
48.
and
Hor
,
Numb
.
34.
7.
and
that
partly
,
because
by
divers
people
it
was
diversly
named
,
and
partly
,
with
respect
to
divers
parts
of
this
mountain
,
which
had
severall
names
;
and
hence
it
is
that
,
Cant.
4.
8.
Shenir
and
Hermon
are
mentioned
together
as
distinct
mountains
.
Vers.
11.
For
onely
Og
the
King
of
Bashan
remained
of
the
remnant
of
giants
.
]
That
is
,
there
was
none
left
of
that
gig●ntine
race
in
the
kingdome
of
Bashan
but
Og
onely
.
That
there
were
many
other
giants
at
this
time
in
other
places
is
most
evident
:
for
immediately
after
the
Israelites
en●●ed
Canaan
Caleb
drove
out
of
Hebron
Sheshai
and
Ahiman
and
Tal●ai
the
children
of
Anak
,
Josh.
15.
14.
Yea
in
Davids
time
there
were
many
giants
,
as
Goliah
,
whom
David
slew
,
Ishbi-benob
,
and
divers
others
,
2.
Sam.
21.
16.
&c.
But
this
is
spoken
onely
of
the
countrey
of
Bashan
.
Behold
,
his
bedstead
was
a
bedstead
of
iron
:
is
it
not
in
Rabbath
of
the
chil-of
Ammon
?
]
How
this
bedstead
(
which
was
made
of
iron
,
that
it
might
be
strong
enough
to
bear
his
huge
mass●e
body
)
should
come
to
be
in
Rabbath
the
chief
citie
of
the
Ammonites
,
being
not
expressed
,
we
cannot
say
;
sufficient
it
is
that
thither
it
might
be
conveyed
by
many
severall
means
,
as
it
might
be
taken
in
some
war
between
the
Ammoni●es
and
this
King
,
and
so
kept
as
a
glorious
Trophic
of
their
victory
;
or
it
might
be
given
as
a
present
to
the
Ammonites
,
and
so
kept
as
a
strange
memoriall
of
the
huge
stature
of
thi●
King
of
Bashan
.
Nine
cubits
was
the
length
thereof
,
and
foure
cubits
the
breadth
of
it
,
after
the
cubit
of
a
man
.
]
That
is
,
the
common
cubit
of
an
ordinary
man
.
Now
the
cubit
of
a
man
being
usually
a
foot
and
half
,
according
to
this
measure
his
bed
was
foure
yards
and
a
half
long
and
two
yards
broad
.
Vers.
13.
And
the
rest
of
Gilead
,
and
all
Bashan
,
being
the
kingdome
of
Og
,
gave
I
unto
the
half
tribe
of
Manass●h
,
&c.
See
Numb
.
32.
39
,
40.
Vers.
14.
Jair
the
sonne
of
Manasseh
took
all
the
countrey
of
Argob
,
&c.
]
See
Numb
.
32.
41.
Vers.
17.
Chinnereth
even
unto
the
sea
of
the
plain
,
even
the
salt
sea
,
under
Ashdoth
Pisgah
Eastward
.
]
What
the
sea
of
Chinnereth
was
,
which
is
mentioned
here
as
a
part
of
the
bound
of
that
land
which
was
given
to
the
Reubenites
and
Gadites
,
you
may
see
in
the
note
upon
Numb
.
34.
11
,
12.
As
for
Ashdoth
Pisgah
,
we
see
vers.
27.
that
Pisgah
was
a
hill
,
and
so
Ashdoth
Pisgah
was
after
the
name
of
a
citie
there
adjoyning
in
Reubens
land
,
Josh.
13.
20.
at
the
foot
of
this
hill
.
Vers.
23.
And
I
besought
the
Lord
at
that
time
,
&c.
]
To
wit
,
after
all
these
things
before
related
,
when
the
Lord
bad
him
go
up
into
a
mountain
and
see
the
land
,
Numb
.
27.
12.
then
did
Moses
intreat
the
Lord
earnestly
that
he
might
go
into
the
land
of
Canaan
,
as
knowing
that
his
threatnings
are
many
times
conditionall
,
and
therefore
it
might
be
the
Lord
would
be
intreated
by
him
.
Vers.
24.
O
Lord
God
,
thou
hast
begun
to
shew
thy
servant
thy
greatnesse
,
&c.
]
There
is
here
an
argument
drawn
from
former
mercies
to
move
God
to
go
on
,
and
to
perfect
the
mercy
begun
.
Vers.
25.
I
pray
thee
let
me
go
over
,
and
see
the
good
land
that
is
beyond
Jordan
,
that
goodly
mountain
,
and
Lebanon
.
]
There
is
much
arguing
amongst
Expositours
to
find
out
what
that
goodly
mountain
is
whereof
Moses
here
speaks
,
some
understanding
it
of
one
mountain
,
some
of
another
:
but
I
conceive
that
it
is
the
land
that
lay
next
beyond
Jordan
,
which
they
might
see
from
the
place
where
the
Israelites
now
were
,
that
is
here
called
that
goodly
mountain
,
that
is
,
that
goodly
mountanous
countrey
;
and
that
then
he
adjoyns
,
&
Lebanon
,
(
which
was
in
the
farther
part
of
the
land
of
Canaan
)
to
imply
that
he
desired
to
see
the
land
quite
through
.
Vers.
26.
But
the
Lord
was
wroth
with
me
for
your
sakes
.
]
See
the
note
upon
chap.
1.
37.
Vers.
27.
Get
thee
up
into
the
top
of
Pisgah
,
&c.
]
See
the
note
upon
Numb
.
27.
12.
CHAP.
IV.
Vers.
1.
NOw
therefore
hearken
,
O
Israel
,
unto
the
statutes
,
&c.
]
They
that
will
have
a
difference
put
betwixt
the
two
words
here
used
,
statutes
and
judgements
,
say
that
by
statutes
or
ordinances
are
meant
those
laws
which
taught
the
service
of
God
,
called
by
the
Apostle
ordinances
of
divine
service
;
and
by
judgements
those
laws
that
concerned
their
duties
towards
men
,
and
the
punishment
of
transgressours
.
As
for
the
promise
of
life
made
here
to
those
that
kept
these
laws
,
see
the
note
▪
upon
Levit.
18.
5.
Vers.
6.
Keep
therefore
,
and
do
them
;
for
this
is
your
wisdome
and
your
understanding
in
the
sight
of
the
nations
,
&c.
]
Seeing
other
Nations
did
alwayes
deride
and
despise
the
Jews
way
of
worshipping
God
,
and
made
a
mock
of
their
whole
religion
,
it
may
seem
strange
why
Moses
should
here
say
that
their
keeping
of
Gods
laws
should
be
counted
their
wisdome
and
understanding
in
the
sight
of
the
nations
.
But
for
this
we
must
theref
ore
know
that
the
drift
of
these
words
is
onely
to
shew
that
the
laws
which
God
had
given
them
were
so
just
and
righteous
,
that
all
men
,
unlesse
they
should
wilfully
close
their
eyes
,
must
needs
acknowledge
them
to
be
such
;
and
that
even
the
very
heathen
,
if
ever
they
came
to
hear
and
know
their
laws
,
must
needs
in
their
consciences
think
so
of
them
,
and
would
(
if
ever
their
eyes
were
truly
opened
to
judge
of
things
)
admire
the
wisdome
and
understanding
of
this
people
above
that
which
was
in
other
nations
.
Vers.
7.
For
what
nation
is
there
so
great
,
who
hath
God
so
nigh
unto
them
,
&c.
]
That
is
,
in
that
which
onely
makes
a
nation
truly
great
and
honourable
,
namely
,
the
speciall
interest
they
have
in
God
,
there
is
no
nation
under
heaven
to
be
compared
unto
ours
,
who
have
God
alwayes
dwelling
amongst
us
,
as
is
evident
by
the
miraculous
signes
of
his
presence
with
us
;
alwayes
ready
at
hand
to
hear
our
prayers
,
and
so
to
protect
and
defend
us
from
all
evils
,
as
the
strange
miracles
and
wonders
he
hath
wrought
for
us
these
many
years
do
evidently
prove
.
Vers.
11.
And
ye
came
near
,
and
stood
under
the
mountain
,
and
the
mountain
burnt
with
fire
,
&c.
]
All
these
things
are
here
repeated
,
to
convince
and
assure
the
people
that
the
laws
he
now
speaks
of
were
given
of
God
,
and
not
of
his
devising
,
and
therefore
the
more
carefully
to
be
regarded
.
Vers.
12.
And
the
Lord
spake
unto
you
out
of
the
midst
of
the
fire
,
&c.
]
Moses
here
addressing
his
exhortation
to
disswade
the
people
from
idolatry
,
he
puts
them
in
mind
how
that
when
the
Lord
at
Sinai
gave
them
his
law
they
saw
no
similitude
,
onely
they
heard
a
voice
,
and
that
God
spake
unto
them
out
of
the
midst
of
the
fire
,
which
was
indeed
purposely
done
thereby
to
signifie
unto
the
people
that
the
glory
of
God
was
incomprehensible
,
and
that
there
was
no
drawing
nigh
unto
God
to
behold
him
with
bodily
eyes
.
Vers.
14.
And
the
Lord
commanded
me
at
that
time
,
to
tea●h
you
statutes
and
judgements
,
&c.
]
That
is
,
besides
the
ten
commandments
written
by
the
Lord
himself
,
he
at
that
time
also
gave
me
other
statutes
and
judgements
,
which
he
commanded
me
to
teach
you
.
Vers.
15.
Take
ye
therefore
good
heed
unto
your selves
,
&c.
]
Lest
again
confidence
of
themselves
should
make
the
Israelites
slight
this
warning
of
avoiding
all
idolatry
,
in
these
words
he
implyes
how
prone
mans
nature
is
to
this
sinne
,
charging
them
to
be
jealous
of
themselves
in
this
regard
,
and
to
watch
diligently
over
themselves
,
lest
they
should
be
drawn
away
into
this
grosse
and
brutish
finne
.
Vers.
19.
Which
the
Lord
thy
God
hath
divided
unto
all
nations
under
the
whole
heaven
.
]
Moses
speaking
here
against
worshipping
the
sunne
,
moon
,
and
starres
,
and
then
adding
this
clause
,
which
the
Lord
thy
God
hath
divided
unto
all
nations
under
the
whole
heaven
,
he
doth
therein
imply
with
what
admirable
wisdome
God
hath
disposed
these
lights
in
severall
parts
of
the
heaven
,
whereby
the
sunne
,
moon
,
and
starres
do
according
to
their
severall
stations
give
light
sometimes
to
one
part
of
the
earth
,
sometimes
to
another
;
and
some
starres
do
onely
shine
in
some
parts
of
the
world
,
and
others
to
other
parts
.
B●●
withall
the
chief
drift
of
this
clause
is
,
to
shew
what
a
baseness●
of
mind
it
〈◊〉
be
in
Gods
people
to
worship
such
things
as
are
given
for
servants
unto
all
men
,
even
to
infidels
and
heathens
.
Vers.
20.
But
the
Lord
hath
taken
you
,
and
brought
you
forth
out
of
the
iron
furnace
,
&c.
]
This
is
added
to
imply
in
what
a
speciall
tie
they
were
bound
to
be
carefull
above
other
people
not
thus
to
dishonour
God
:
first
,
because
God
had
redeemed
them
out
of
the
iron
furnace
,
that
is
,
the
furnace
wherein
iron
is
melted
;
and
so
Egypt
is
called
,
to
set
forth
the
miserable
and
cruell
oppression
which
there
they
underwent
,
enough
to
dissolve
the
spirits
of
the
stoutest
,
and
to
have
wasted
and
consumed
any
people
:
and
secondly
,
because
having
thus
redeemed
them
out
of
Egypt
,
he
had
taken
them
to
himself
as
a
people
of
inheritance
,
that
is
,
his
own
people
purchased
for
himself
,
upon
whom
▪
this
blessing
should
remain
from
generation
to
generation
.
Vers.
21.
Furthermore
the
Lord
was
angry
with
me
for
your
sakes
,
&c.
]
This
is
added
,
first
,
to
set
forth
the
wondrous
care
that
God
took
of
them
,
who
was
angry
with
Moses
for
their
sakes
,
because
he
did
not
sanctifie
the
Lord
in
the
eyes
of
the
children
of
Israel
,
Numb
.
20.
12.
secondly
,
to
manifest
Gods
love
and
mercy
to
them
,
granting
them
that
favour
which
he
denied
his
servant
Moses
,
to
wit
,
of
carrying
them
into
that
good
land
of
Canaan
;
thirdly
,
to
give
them
a
hint
how
carefull
they
had
need
to
be
to
walk
uprightly
with
God
,
who
was
so
farre
displeased
with
him
because
of
his
infidelity
.
Vers.
24.
For
the
Lord
thy
God
is
a
consuming
fire
,
even
a
jealous
God
,
&c.
]
The
Lord
is
here
called
a
consuming
fire
,
because
of
his
ex●eeding
great
indignation
against
his
people
when
they
provoke
him
by
their
rebellions
,
and
because
when
he
resolves
to
take
vengeance
on
them
,
he
doth
many
times
consume
and
destroy
th●m
,
even
as
the
fire
burns
up
all
that
stands
in
its
way
;
and
again
,
he
is
called
a
j●alous
God
,
with
respect
unto
the
covenant
which
he
made
with
his
people
,
wherein
he
had
taken
them
to
be
his
spouse
,
and
had
engaged
himself
to
be
as
a
husband
to
them
,
and
so
was
as
jealous
of
having
the
worship
due
onely
to
him
to
be
given
to
any
creature
,
as
husbands
use
to
be
of
their
wives
dealing
falsely
with
them
:
and
Solomon
,
we
know
,
saith
of
jealousie
,
that
the
coals
thereof
are
coals
of
fire
,
which
hath
a
most
vehement
flame
,
Cant.
8.
6.
Vers.
25.
When
thou
shalt
beget
children
,
and
childrens
children
,
and
shalt
have
remained
long
in
the
land
,
&c.
]
That
is
,
be
not
secure
and
bold
to
sinne
,
because
you
are
therein
settled
;
for
if
you
do
,
God
will
soon
cast
you
out
again
.
Vers.
26.
I
call
heaven
and
earth
to
witnesse
against
you
,
&c.
]
This
obtestation
of
heaven
and
earth
may
be
understood
of
God
and
the
Angels
in
heaven
,
and
men
on
earth
.
But
I
rather
conceive
it
to
be
meant
of
the
dead
and
unreasonable
creatures
,
and
that
hereby
is
implyed
,
first
,
that
as
surely
as
there
was
a
heaven
and
an
earth
,
so
surely
should
they
perish
from
off
the
land
;
secondly
,
that
the
bruit
creatures
were
not
so
stupid
as
they
,
if
notwithstanding
all
these
warnings
given
them
they
should
neverthelesse
go
after
strange
gods
.
Vers.
34.
Or
hath
God
assayed
to
go
and
take
him
a
nation
from
the
midst
of
another
nation
,
by
temptations
,
&c.
]
The
miracles
and
wonders
which
God
wrought
in
Egypt
are
here
called
temptations
,
because
he
did
thereby
try
both
the
Egyptians
,
to
see
whether
they
would
be
wonne
to
yield
to
him
,
and
let
the
people
of
Israel
go
;
and
the
Israelites
,
to
see
whether
they
would
be
wonne
to
●ear
the
Lord
,
and
to
trust
in
him
,
who
had
done
so
great
and
wonderfull
things
for
them
.
Vers.
37.
And
because
he
loved
thy
fathers
,
therefore
he
chose
their
seed
after
them
,
&c.
]
Not
for
any
thing
which
he
saw
in
you
,
or
in
your
fathers
,
did
he
choose
you
to
be
his
peculiar
people
,
but
of
his
own
free
grace
and
love
,
and
from
that
love
of
his
it
was
merely
that
he
brought
thee
out
of
Egypt
in
his
sight
,
that
is
,
the
eye
of
his
providence
being
still
fixed
upon
them
,
even
as
a
father
causes
his
child
to
go
before
him
,
that
he
may
keep
his
eye
upon
him
,
and
no●
suffer
him
to
fall
into
any
danger
.
Vers.
44.
And
this
is
the
law
which
Moses
set
before
the
children
of
Israel
,
&c.
]
He
meane●h
that
which
hereafter
followeth
:
this
therefore
is
a
preface
to
the
next
chapter
,
where
the
repetition
of
the
laws
beginneth
.
Vers.
49.
And
all
the
plain
on
this
side
Jord●●
Eastward
,
even
unto
the
sea
of
the
plain
,
&c.
]
See
chap.
3.
17.
CHAP.
V.
Vers.
1.
ANd
Moses
called
all
Israel
,
and
said
unto
them
,
&c.
]
That
is
,
all
the
elders
and
chief
of
the
people
.
It
was
not
possible
that
so
many
hundred
thousands
as
the
Israelites
now
were
should
hear
Moses
speaking
to
them
:
But
as
Exod.
12.
3.
where
Moses
and
Aaron
were
appoined
to
speak
unto
all
the
congregation
of
Israel
,
vers.
21.
it
is
said
that
they
called
for
all
the
elders
of
Israel
,
so
it
was
here
.
Vers.
3.
The
Lord
made
not
this
covenant
with
our
fathers
,
&c.
]
That
which
Moses
here
speaks
of
is
that
which
he
made
with
the
Israelites
at
Horeb
,
when
he
gave
them
the
law
,
as
is
expressed
in
the
former
verse
,
The
Lord
,
(
saith
he
)
made
not
this
covenant
with
our
fathers
that
is
,
with
our
fathers
in
Egypt
▪
or
it
may
be
meant
of
the
Patriarchs
Abraham
,
and
Isaack
,
and
Jacob
(
even
including
all
from
Adam
unto
Moses
,
yea
and
all
their
ancesters
before
the
giving
of
the
law
at
Horeb
)
but
with
us
,
that
is
,
us
his
people
whom
he
brought
out
of
Egypt
,
even
us
who
are
all
of
us
here
alive
this
day
,
that
is
,
not
onely
with
those
who
then
were
living
at
the
giving
of
the
Law
,
but
since
dead
in
the
wildernesse
,
but
even
with
us
their
posterity
who
are
all
alive
this
day
.
Now
for
the
understanding
of
this
we
must
know
that
though
the
covenant
of
grace
,
which
God
made
with
the
Israelites
when
he
brought
them
out
of
Egypt
,
was
one
and
the
same
for
substance
with
that
whi●h
he
had
made
before
with
their
fathers
,
and
though
it
was
much
alike
too
in
regard
of
the
outward
dispensation
,
both
being
delivered
in
a
way
suitable
to
the
dayes
of
the
old
Te●tament
(
which
was
common
to
both
)
to
wit
,
under
dark
promises
,
types
and
ceremonies
;
yet
first
,
because
the
Lord
did
more
fully
and
more
clearly
make
known
unto
them
at
Horeb
the
tenour
of
the
covenant
then
he
h●d
ever
done
unto
their
fathers
,
partly
by
giving
them
many
more
signes
and
shadows
of
the
promised
Messiah
,
and
the
good
that
was
to
be
had
in
him
,
as
the
tabern●cle
,
the
ark
,
the
mercy-seat
,
and
the
priesthood
,
&c.
and
partly
by
giving
them
a
written
law
containing
a
perfect
summ●
of
all
that
God
required
of
them
;
and
secondly
,
because
he
then
entred
into
covenant
with
them
as
a
body
politick
,
a
people
whom
he
had
separated
from
all
other
nations
to
be
his
peculiar
people
,
prescribing
them
an
outward
form
of
government
,
laws
and
statutes
,
to
which
they
consented
to
submit
themselves
therefore
Moses
tells
them
that
the
Lord
did
not
make
this
covenant
with
their
fathers
:
and
hence
it
is
also
that
the
Apostle
saith
the
law
was
after
the
covenant
in
Christ
,
Gal.
3.
17.
And
of
this
speciall
mercy
afforded
them
above
their
fathers
Moses
puts
them
here
in
mind
,
to
make
them
the
more
carefull
to
keep
Gods
laws
.
Vers.
4.
The
Lord
talked
with
you
face
to
face
in
the
mount
,
&c.
]
To
wit
▪
when
he
gave
them
the
ten
commandments
following
,
vers.
6.
then
the
Lord
talked
with
them
face
to
face
,
that
is
immediately
by
himself
and
not
by
a
messenger
:
and
indeed
this
was
not
without
a
speciall
mysterie
:
for
the
ten
commandments
being
a
renewing
and
repeating
of
the
covenant
of
works
to
be
performed
by
every
man
in
his
own
person
,
therefore
the
Lord
delivered
these
laws
himself
,
and
there
was
no
Mediatour
betwixt
him
and
the
people
;
whereas
the
other
laws
,
which
were
afterwards
given
them
,
containing
many
shadows
of
Chri●t
,
in
whom
God
had
made
a
covenant
of
grace
,
were
therefore
delivered
to
Moses
,
and
by
him
to
the
people
,
Moses
standing
as
a
Mediatour
betwixt
God
and
them
.
But
of
this
phrase
of
Gods
speaking
to
them
face
to
face
,
see
also
the
note
upon
Exod.
33.
11.
Vers.
5.
I
stood
between
the
Lord
and
you
at
that
time
,
&c.
]
That
is
,
after
God
had
out
of
the
fire
spoken
the
ten
commandments
,
I
was
glad
to
stand
as
a
Mediatour
betwixt
the
Lord
and
you
.
Vers.
12.
Keep
the
Sabbath-day
to
sanctifie
it
,
&c.
]
In
Exod.
20.
8.
it
is
Remember
the
Sabbath-day
to
keep
it
holy
;
so
likewise
some
other
small
differences
there
are
,
which
are
not
worthy
the
que●tioning
,
the
substance
being
exactly
the
same
.
Vers.
15.
And
r●member
that
thou
wast
a
servant
in
the
land
of
Egypt
,
&c.
]
In
this
fourth
commandment
,
as
it
was
delivered
by
the
Lord
from
mount
Sinai
,
the
worlds
Creation
and
Gods
resting
on
the
seventh
day
was
mentioned
as
a
main
ground
of
it
,
Exod.
20.
11.
but
here
Moses
repeating
this
commandment
omits
that
,
and
presseth
their
deliverance
out
of
Egypt
as
a
chief
reason
of
Gods
enjoyning
them
to
sanctifie
this
day
,
Remember
that
thou
wast
a
servant
in
the
land
of
Egypt
,
and
that
the
Lord
thy
God
brought
thee
out
thence
,
&c.
therefore
the
Lord
thy
God
commanded
thee
to
keep
the
Sabbath-day
.
And
indeed
though
the
Lords
resting
on
the
seventh
day
at
the
worlds
Creation
was
the
main
gro●nd
of
the
sabbaths
first
institution
,
yet
their
deliverance
out
of
Egypt
might
be
the
reason
why
th●
Lord
did
now
insert
this
amongst
other
the
commandments
which
he
gave
in
charge
to
the
Israelites
,
and
that
in
these
respe●ts
:
first
,
because
by
their
redemption
out
of
Egypt
they
were
bound
to
consecra●e
themselves
wholly
to
Gods
service
as
his
peculiar
people
,
whereof
the
holy
imployment
of
the
Sabbath
might
be
a
notable
memoriall
and
signe
;
and
secondly
▪
because
of
that
particular
charge
of
suffering
their
servants
to
rest
on
the
Sabbath-day
,
their
former
bondage
in
Egypt
being
a
strong
inducement
to
move
them
to
take
pity
of
their
s●rvants
,
and
this
enjoyned
rest
of
their
servants
,
being
a
good
memoriall
to
put
them
in
mind
of
their
bondage
in
Egypt
.
Vers.
21.
Neither
shalt
thou
desire
thy
neighbours
wife
,
&c.
]
Exod.
20.
17.
God
first
forbids
the
coveting
of
our
neighbours
house
,
and
then
next
the
coveting
of
his
wife
;
here
contrarily
the
coveting
our
neighbours
wi●e
is
sirst
forbidden
,
and
then
afterward
the
coveting
of
his
house
,
&c.
so
that
they
that
would
divide
this
last
commandment
into
two
,
as
the
Papists
do
,
cannot
justly
say
which
is
the
ninth
commandment
,
and
which
is
the
tenth
▪
because
one
branch
of
it
is
first
in
Exodus
,
and
another
is
first
here
in
Deuteronomie
;
and
we
cannot
think
that
Moses
would
pervert
the
order
of
the
ten
commandments
.
Vers.
22.
And
he
added
no
more
.
]
That
is
,
he
spake
no
more
unto
the
people
but
these
ten
commandments
immediately
by
himself
,
the
rest
he
spake
unto
Moses
,
and
then
Moses
told
it
them
,
and
that
because
they
desired
it
should
be
so
;
which
Moses
relates
largely
in
the
remainder
of
the
chapter
,
to
convince
them
that
they
had
no
cause
to
give
lesse
regard
to
the
other
statutes
,
which
Moses
delivered
them
from
Gods
own
mouth
.
But
yet
withall
these
words
may
imply
the
perfection
of
the
decalogue
or
tenne
commandments
,
to
wit
,
that
the
Lord
hath
therein
given
us
such
a
perfect
summe
of
the
morall
Law
,
that
there
is
nothing
farther
to
be
added
to
it
.
And
he
wrote
them
in
two
tables
of
stone
,
&c.
]
See
the
note
upon
Exodus
●1
.
18.
Vers.
24.
We
have
seen
this
day
that
God
doth
talk
with
man
,
and
he
livet●
,
&c.
]
In
these
words
they
confesse
that
they
had
heard
God
talking
with
them
▪
and
were
for
all
that
alive
;
and
yet
in
the
next
words
in
the
following
verse
they
adde
,
Now
therefore
why
should
we
die
?
for
this
great
fire
will
consume
us
;
whereas
rather
one
would
think
that
from
their
present
safetie
,
after
they
had
heard
God
talking
with
them
,
they
should
have
encouraged
themselves
against
all
fear
for
the
time
to
come
.
But
for
this
I
answer
,
that
in
these
first
words
they
speak
of
their
present
safety
as
a
matter
of
wonder
,
and
thence
inferre
,
that
though
they
had
escaped
this
danger
for
the
present
,
yet
the
very
terrour
of
it
would
kill
them
if
God
did
thus
still
reveal
his
will
to
them
,
and
therefore
desired
that
Moses
might
receive
from
God
what
was
farther
to
be
said
,
and
then
he
might
deliver
it
to
them
.
And
indeed
this
is
still
the
work
of
the
Law
,
to
scare
men
,
and
drive
them
to
seek
for
a
Mediatour
betwixt
God
and
them
.
Vers.
26.
For
who
is
there
of
all
●lesh
that
hath
heard
the
voice
of
the
living
God
?
]
That
is
,
what
man
is
there
that
ever
heard
God
speaking
out
of
the
midst
of
the
fire
(
as
we
have
done
)
and
yet
lived
?
Moses
useth
here
the
word
flesh
,
speaking
of
men
,
because
that
implyes
the
frailtie
of
mans
condition
,
which
is
the
cause
why
men
are
not
able
to
endure
to
heare
God
speaking
to
them
in
such
majesty
and
glory
.
CHAP.
VI.
Vers.
1.
NOw
these
are
the
commandments
,
the
statutes
,
and
the
judgements
,
&c.
]
Here
Moses
entreth
upon
the
explanation
of
the
first
commandment
of
the
tenne
before
rehearsed
,
chap.
5.
Vers.
6.
And
these
words
which
I
command
thee
this
day
shall
be
in
thine
heart
.
]
That
is
,
they
shall
be
imprinted
in
thy
mind
,
thou
shalt
acquaint
thy self
with
them
,
and
lay
them
up
in
thy
memory
and
mind
,
as
travellers
do
the
directions
that
are
given
them
for
the
finding
of
their
way
,
that
so
upon
all
occasions
thou
maist
know
what
thou
art
to
do
,
and
maist
not
be
to
seek
.
Vers.
8.
And
thou
shalt
bind
them
for
a
signe
upon
thine
hand
,
&c.
]
See
the
note
upon
Exod.
13.
16.
Vers.
13.
Thou
shalt
fear
the
Lord
thy
God
,
and
serve
him
,
and
shalt
swear
by
his
name
,
&c.
]
That
is
,
when
thou
hast
a
calling
to
swear
,
thou
shalt
swear
by
the
name
of
God
,
and
not
by
any
creature
whatsoever
it
be
.
Vers.
15.
For
the
Lord
thy
God
is
a
jealous
God
among
you
.
]
There
are
two
arguments
included
in
these
words
,
whereby
Moses
disswades
them
from
going
a-whoring
after
other
Gods
:
first
,
because
their
God
was
jealous
of
having
this
honour
given
to
any
but
himself
,
concerning
which
see
the
note
upon
chap.
4.
24.
and
secondly
,
because
their
God
was
ever
amongst
them
(
as
being
every
where
present
)
observing
all
their
wayes
,
and
therefore
their
idolatries
could
not
be
hidden
from
him
.
Vers.
16.
Ye
shall
not
tempt
the
Lord
your
God
as
ye
tempted
him
in
Massah
.
]
Men
are
said
to
tempt
God
,
when
they
will
not
rest
in
that
truth
concerning
God
revealed
in
his
word
,
but
will
needlessely
make
experiments
whether
he
be
so
just
,
wise
,
faithfull
,
&c.
as
in
his
word
he
is
said
to
be
:
which
may
be
done
,
first
,
by
wilfull
sinning
,
as
it
were
trying
whether
he
be
omniscient
,
&c.
Act.
5.
3.
secondly
,
by
needlesse
rushing
upon
any
danger
without
a
calling
,
Mat.
4.
6
,
7.
thirdly
,
by
requiring
a
signe
needlessely
,
and
out
of
a
false
dissembling
heart
,
onely
to
see
whether
such
a
miracle
can
be
wrought
or
no
,
Mat.
16.
1.
Luke
11.
16.
fourthly
,
by
prescribing
God
when
and
how
he
shall
perform
his
promises
,
which
limiting
of
God
proceeds
from
infidelity
;
and
thus
they
tempted
God
in
Massah
.
See
Psalm
.
78.
41.
Vers.
25.
And
it
shall
be
our
righteousnesse
,
if
we
observe
to
do
all
these
commandments
,
&c.
]
Thus
the
Law
requires
the
righteousnesse
which
is
by
works
,
but
the
Gospel
speaks
otherwise
,
Rom.
10.
5
,
6.
Neither
yet
is
it
the
purpose
of
Moses
that
the
Israelites
should
look
to
be
exactly
righteous
by
the
exact
fulfilling
of
the
Law
;
but
the
Law
is
onely
here
used
as
a
school-master
to
bring
them
unto
Christ
,
Gal.
3.
24.
Moses
propounding
to
them
this
righteousnesse
of
the
Law
,
that
they
,
finding
how
impossible
it
was
for
them
to
attain
this
righteousnesse
of
the
Law
,
might
thereby
be
brought
to
seek
after
that
righteousnesse
which
is
by
faith
;
and
withall
to
let
them
know
that
though
the
Lord
was
pleased
to
make
a
covenant
of
grace
with
them
,
and
to
receive
them
as
justified
in
and
through
the
righteousnesse
of
a
Mediatour
,
yet
there
was
also
a
personall
inherent
righteousnesse
required
of
them
as
the
necessary
effect
of
the
righteousnesse
of
faith
,
which
consisted
in
the
sincere
and
carefull
observation
of
all
these
Laws
,
which
however
it
must
needs
be
weak
and
imperfect
,
yet
in
and
through
their
Mediatour
God
would
ac●ept
it
.
CHAP.
VII
.
Vers.
1.
WHen
the
Lord
thy
God
shall
bring
thee
into
the
land
whither
thou
goest
to
possesse
it
,
and
hath
cast
out
many
nations
before
thee
,
the
Hittites
,
&c.
]
In
Gen.
15.
19.
there
are
ten
nations
mentioned
whose
land
God
there
promised
to
Abrahams
posterity
;
and
here
Moses
speaks
but
of
seven
nations
,
and
one
of
these
too
,
to
wit
,
the
Hivites
,
are
not
reckoned
there
:
so
that
there
are
foure
nations
named
there
of
whom
there
is
no
mention
here
,
to
wit
,
the
Kenites
,
the
Kenizites
,
the
Kadmonites
,
and
the
Rephaims
.
But
at
this
difference
we
need
not
stumble
;
for
it
was
now
many
hundred
years
since
that
promise
made
to
Abraham
,
in
which
time
there
might
be
great
alterations
amongst
the
nations
that
inhabited
this
land
,
and
so
happely
those
nations
mentioned
there
and
not
here
were
at
this
time
united
in
one
with
some
of
these
seven
nations
,
and
besides
happely
the
nations
mentioned
there
and
not
here
are
those
which
in
Davids
and
Solomons
time
became
tributaries
to
the
crown
of
Israel
,
and
so
included
in
that
promise
made
to
Abraham
;
which
yet
were
never
cast
out
before
the
Israelites
,
and
therefore
not
named
here
by
Moses
.
Vers.
3.
Neither
shalt
thou
make
marriages
with
them
,
&c.
]
Under
this
prohibition
by
necessary
consequence
marrying
with
all
other
idolatrous
nations
is
likewise
forbidden
them
;
and
therefore
we
see
that
Ezra
bewailed
the
marriages
which
the
people
of
God
had
made
with
other
idolatrous
nations
as
well
as
thes●
here
mentioned
,
to
wit
,
the
Ammonites
,
Moabites
,
and
Egyptians
,
Ezra
.
9.
1
,
2.
Vers.
5.
Ye
shall
destroy
their
altars
,
and
break
down
their
images
,
and
cut
down
their
groves
,
&c.
]
Chap.
12.
3.
there
is
also
expresse
mention
made
of
b●rning
their
groves
too
.
Vers.
10.
And
repayeth
them
that
hate
him
to
their
face
,
to
destroy
them
,
&c.
]
This
phrase
implyes
that
God
would
as
openly
,
as
manif●stly
oppose
and
fight
against
those
that
hate
him
for
their
destruction
,
as
they
did
impudently
and
openly
oppose
God
:
impudent
sinners
do
as
it
were
seek
to
outface
God
,
Psal.
73.
9.
and
God
is
said
to
repay
them
to
their
face
,
when
he
sets
himself
against
them
in
this
their
impudency
,
and
confounds
them
so
that
themselves
shall
plainly
see
that
the
Lord
hath
set
himself
to
oppose
and
confound
them
.
Also
hereby
may
be
implyed
that
God
should
confound
them
in
this
life
,
even
whilest
they
were
opposing
and
outfacing
the
Lord
,
whence
the
second
clause
may
seem
to
be
added
by
way
of
explaining
the
first
,
he
will
not
be
slack
to
him
that
hateth
him
,
he
will
repay
him
to
his
face
.
Vers.
15.
And
will
put
none
of
the
evil
diseases
of
Egypt
(
which
thou
knowest
)
upon
thee
.
]
That
is
,
the
Lord
will
not
lay
upon
you
any
of
those
dangerous
and
noisome
diseases
wherewith
it
is
well
known
to
you
that
he
punished
the
Egyptians
for
your
sakes
,
such
as
were
those
boyls
mentioned
Exod.
9.
10.
and
the
pestilence
,
vers.
15
;
or
wherewith
you
know
the
inhabitants
of
that
countrey
were
usually
troubled
,
such
as
that
called
the
botch
of
Egypt
,
Deut.
28.
27.
See
also
the
note
upon
Exod.
15.
26.
Vers.
16.
Neither
shalt
thou
serve
their
Gods
,
for
that
will
be
a
snare
unto
thee
,
&c.
]
That
is
,
a
cause
of
thy-ruine
,
it
will
bring
judgements
upon
thee
from
which
thou
wilt
no
way
be
able
to
free
●hy
self
.
Vers.
20.
Moreover
the
Lord
thy
God
will
send
the
hornet
among
them
,
&c.
]
Against
whom
the
strength
and
multitude
of
these
nations
shall
be
no
defence
.
See
the
note
upon
Exod.
23.
28.
Vers.
24
There
shall
no
man
be
able
to
stand
before
thee
,
untill
thou
have
destroyed
them
.
]
All
this
is
promised
upon
condition
of
their
obedience
to
God
;
for
when
they
obeyed
not
Gods
command
,
we
reade
afterwards
of
many
of
these
nations
that
were
too
strong
for
them
.
S●e
Josh.
15.
63.
and
17.
12.
and
Judg.
1.
34.
Vers.
25.
Thou
shalt
not
desire
the
silver
or
gold
that
is
on
them
,
&c.
]
This
may
be
meant
either
of
the
plates
of
silver
and
gold
wherewith
their
idols
of
wood
and
brasse
were
usually
covered
over
;
or
else
of
the
chains
,
bracelet●
,
jewels
,
garments
of
silver
or
gold
wherewith
they
were
wont
to
deck
and
trimme
up
their
idols
,
Esa.
●0
.
32.
yea
and
under
this
all
other
ornaments
of
their
idols
,
though
not
of
gold
and
silver
,
are
comprehended
.
Because
the
Israelites
might
out
of
covetousnesse
think
that
so
they
destroyed
the
idols
themselves
,
they
might
reserve
the
gold
and
silver
that
was
about
them
,
and
yet
be
blamelesse
,
the
Lord
,
the
better
to
shew
how
he
detests
idolatry
,
forbids
them
here
the
reserving
of
any
of
the
gold
and
silver
that
was
upon
the
idols
of
the
land
,
and
to
that
end
chargeth
them
not
to
meddle
with
it
,
no
not
to
desire
it
,
but
utterly
to
consume
that
together
with
the
idols
themselves
▪
lest
,
saith
●e
,
thou
be
snared
therein
,
that
is
,
les●
by
doing
otherwise
thou
becomest
guilty
before
God
,
and
so
shouldst
draw
down
judgement
upon
thy self
.
Vers.
26.
Neither
shalt
thou
bring
an
abomination
into
thy
house
,
lest
thou
be
a
cursed
thing
like
it
,
&c.
]
That
is
,
devoted
to
destruction
as
that
was
▪
to
wit
,
for
reserving
a
polluted
and
accursed
thing
which
should
have
been
destroyed
.
For
it
is
a
cursed
thing
.
]
That
is
,
a
thing
separated
from
mens
use
,
and
devoted
either
to
destruction
,
as
the
idols
and
ornaments
thereof
here
mentioned
;
or
at
the
Lords
appointment
to
be
carried
into
his
treasurie
,
as
some
conceive
the
gods
of
Jericho
were
,
because
it
is
said
,
Josh.
6.
19
,
24.
that
the
silver
and
gold
which
was
in
that
city
was
brought
into
the
Lords
treasury
.
CHAP.
VIII
.
Vers.
2.
ANd
thou
shalt
remember
all
the
●ay
which
the
Lord
thy
God
led
thee
,
&c.
]
To
make
the
Israelites
the
more
carefull
to
obey
the
commandments
of
God
,
Moses
wills
them
here
to
remember
all
the
way
which
the
Lord
their
God
had
led
them
these
fourty
years
in
the
wildernesse
,
that
is
,
all
that
befell
them
in
that
way
,
to
wit
,
both
their
affliction
wants
and
troubles
on
the
one
side
,
and
their
comforts
blessings
and
deliverances
on
the
other
,
adding
withall
that
thus
the
Lord
had
carried
them
through
many
troubles
,
though
not
intending
to
cast
them
off
,
that
he
might
thereby
humble
them
,
and
prove
them
whether
they
would
keep
his
commandments
or
no
;
and
so
to
know
what
was
in
their
heart
,
that
is
,
by
this
trying
of
them
to
discover
what
was
in
their
hearts
,
to
wit
,
the
infidelity
,
and
inco●stancy
,
and
stubbornnesse
of
their
hearts
:
for
indeed
as
the
fire
will
try
gold
from
brasse
,
so
will
afflictions
discover
whose
hearts
are
upright
towards
God
,
and
who
are
false-hearted
▪
and
not
such
as
in
prosperity
they
seemed
to
be
,
and
much
vild
corruption
will
shew
it self
in
troubles
which
before
did
never
appear
.
Vers.
3.
That
he
might
make
thee
know
that
man
doth
not
live
by
bread
onely
,
&c.
]
The
meaning
of
this
is
,
that
God
brought
them
to
want
bread
,
and
then
supplyed
that
want
with
manna
from
heaven
,
that
he
might
thereby
teach
them
,
that
though
God
had
appointed
bread
and
such
like
food
to
be
the
ordinary
means
of
sustaining
mans
life
,
yet
it
was
not
that
alone
that
did
sustain
men
,
but
the
word
,
that
is
,
the
decree
and
command
of
God
:
in
so
much
that
as
bread
cannot
nourish
us
except
God
commands
a
blessing
on
it
,
so
on
the
other
side
he
can
command
any
thing
else
to
nourish
us
as
well
as
bread
,
as
they
had
seen
in
the
manna
wherewith
God
had
sed
them
many
years
;
yea
he
can
keep
men
alive
without
food
a
long
time
together
,
as
he
did
Moses
,
Elijah
,
and
our
Saviour
Christ
,
whereupon
he
retorted
this
place
of
Scrip●ure
upon
the
devil
,
when
he
tempted
him
to
turn
stones
into
bread
,
Mat.
4.
4.
Vers.
4.
Thy
raiment
waxed
not
old
upon
thee
,
neither
did
thy
foot
swell
these
fourty
years
.
]
These
are
two
other
miraculous
effects
of
Gods
provident
care
over
them
,
by
the
mention
whereof
Moses
stirres
them
up
to
the
obeying
of
Gods
Laws
.
The
first
is
,
that
their
garments
were
not
the
worse
for
wearing
,
at
least
they
grew
not
threadbare
or
torn
in
fourty
years
wearing
,
concerning
which
this
is
also
particularly
added
,
Deut.
29.
5.
that
their
shoes
(
which
were
most
likely
to
wear
out
with
their
continuall
travelling
)
did
not
wax
old
upon
their
feet
.
To
make
this
good
there
are
some
Expositours
do
adde
concerning
those
that
were
young
when
they
came
out
of
Egypt
,
that
their
garments
did
miraculously
grow
as
●●●ir
bodies
grew
.
But
there
is
no
necessity
of
forging
thus
more
miracles
then
are
expressed
,
and
that
because
those
that
out-grew
their
garments
might
be
supplyed
with
the
garments
of
such
as
died
in
the
wildernesse
,
and
then
the
garments
they
left
off
might
serve
those
that
grew
to
their
stature
.
The
second
is
,
that
their
feet
did
not
swell
,
notwithstanding
their
continuall
travels
,
&
that
because
their
sho
es
waxt
not
old
▪
under
which
also
some
think
is
included
the
health
of
their
bodies
in
generall
(
unlesse
in
case
when
they
were
extraordinarily
stricken
with
sicknesse
because
of
some
rebellion
against
God
)
to
which
they
apply
that
of
the
Psalmist
,
there
was
not
one
feeble
person
among
their
tribes
,
Psal.
105.
37.
Vers.
5.
Thou
shalt
also
consider
in
thine
heart
,
that
as
a
man
chasteneth
his
sonne
,
so
the
Lord
thy
God
chasteneth
thee
.
]
That
is
,
out
of
love
,
with
a
gentle
hand
,
and
with
a
purpose
to
do
thee
good
thereby
;
and
this
Moses
adviseth
the
Israelites
to
consider
in
their
hearts
,
first
,
because
unlesse
this
be
well
thought
upon
,
afflictions
would
overwhelm
the
heart
with
sorrow
;
and
secondly
,
because
the
serious
consideration
both
of
Gods
severity
in
correcting
his
own
dear
children
,
and
his
compassion
in
doing
it
in
a
fatherly
manner
might
well
work
in
them
a
filiall
fear
and
endeavour
to
obey
God
in
all
things
whatsoever
,
whence
it
is
that
he
addes
those
words
in
the
next
verse
,
Therefore
thou
shalt
keep
the
commandments
of
the
Lord
thy
God
,
&c.
Vers.
9.
A
land
whose
stones
are
iron
,
and
out
of
whose
hills
thou
mayest
dig
brasse
,
&c.
]
That
is
,
a
land
wherein
their
is
abundance
of
mines
,
iron
mingled
with
the
stones
,
or
as
plentifull
as
stones
,
and
brasse
to
be
digged
almost
out
of
every
hill
.
Vers.
14.
Which
brought
thee
forth
out
of
the
land
of
Egypt
,
from
the
house
of
bondage
.
]
This
concerning
their
deliverance
out
of
Egypt
is
here
inserted
,
first
,
that
by
putting
them
in
mind
of
their
poore
originall
,
when
they
were
bondslaves
,
he
might
prevent
their
pride
,
whereof
he
had
given
them
warning
in
the
foregoing
words
;
and
secondly
,
that
by
the
remembrance
of
so
great
a
mercy
they
might
be
rendred
the
more
carefull
to
observe
his
command●ents
.
Vers.
15.
Who
led
thee
through
that
great
and
terrible
wildernesse
,
wherein
were
fierie
serpents
,
and
scorpions
,
and
drought
,
where
there
was
no
water
.
]
Concerning
these
fierie
serpents
,
see
the
note
upon
Numb
.
21.
6.
That
which
is
added
here
concerning
the
drought
of
those
places
through
want
of
water
,
is
either
added
to
set
forth
their
exceeding
●traits
and
danger
in
those
places
where
there
were
fiery
serpents
and
scorpions
,
because
being
bitten
with
those
venemous
creatures
they
became
thereby
extremely
thirsty
,
and
yet
had
no
water
to
quench
their
thirst
,
&
so
consequently
their
miraculous
preservation
in
those
dangers
;
or
else
rather
to
make
way
to
that
which
followeth
concerning
Gods
fetching
water
for
them
out
of
the
rock
of
flint
,
for
it
was
but
onely
in
some
places
of
the
wildernesse
where
they
had
no
water
.
Vers.
16.
Who
fed
thee
in
the
wildernesse
with
manna
,
which
thy
fathers
knew
not
,
that
he
might
humble
thee
,
&c.
]
This
last
clause
,
that
he
might
humble
thee
,
&c.
hath
respect
principally
to
the
a●flictions
mentioned
before
,
verse
15.
wherewith
they
had
been
exercised
in
the
wildernesse
;
yet
I
see
not
but
that
Gods
feeding
them
with
manna
,
mentioned
in
the
words
immediately
foregoing
,
might
also
be
said
to
have
been
done
for
the
humbling
of
them
,
because
nothing
is
more
effectuall
to
humble
the
hearts
of
sinn●rs
then
the
great
and
extraordinary
mercies
of
God
,
if
duly
considered
.
And
that
he
might
prove
thee
,
to
do
thee
good
at
thy
latter
end
.
]
That
is
,
afterwards
,
at
last
.
God
doth
humble
and
prove
his
children
by
afflictions
,
that
afterward
he
may
both
bestow
those
blessings
which
they
wanted
upon
them
,
to
wit
,
when
by
their
former
want
they
have
learnt
how
to
prize
them
,
and
also
,
that
he
may
cause
them
to
bring
forth
the
quiet
fruit
of
righteousnesse
.
See
Heb.
12.
11.
CHAP.
IX
.
Vers.
1.
HEare
,
O
Israel
,
thou
art
to
passe
over
Jordan
this
day
,
&c.
]
Three
things
must
be
noted
for
the
understanding
of
these
words
:
first
,
that
by
this
day
here
is
not
meant
the
very
day
of
their
passing
over
Jordan
,
but
onely
that
the
time
was
now
come
that
ere
long
they
were
to
passe
over
Jordan
,
and
to
enter
the
land
of
Canaan
;
for
in
the
Scripture
day
is
often
used
for
time
,
as
2.
Cor.
6.
2.
Now
is
the
accepted
time
,
now
is
the
day
of
salvation
:
secondly
,
that
by
possessing
nations
greater
and
mightier
then
themselves
is
meant
the
possessing
of
the
land
of
those
nations
:
and
thirdly
,
Moses
here
puts
them
in
mind
of
the
wonderfull
strength
of
the
inhabitants
,
purposely
to
prevent
all
thoughts
of
vanquishing
them
by
their
own
strength
,
and
that
when
they
had
overcome
them
they
might
be
sure
to
ascribe
all
the
glory
to
God
;
as
is
evident
by
the
inference
he
makes
upon
this
,
vers.
3.
Understand
therefore
this
day
that
the
Lord
thy
God
is
he
which
goeth
before
thee
as
a
consuming
fire
,
that
is
,
know
therefore
by
this
which
hath
been
said
of
the
exceeding
strength
of
this
people
that
it
were
not
possible
that
you
should
so
suddenly
destroy
so
many
potent
nations
,
if
there
were
not
a
power
above
that
of
mans
imployed
in
the
work
,
and
that
Gods
hand
is
as
evident
herein
as
if
a
consuming
fire
should
go
before
you
to
burn
them
up
.
Vers.
3.
So
shalt
thou
drive
them
out
,
and
destroy
them
quickly
.
]
The
meaning
of
this
is
,
that
the
nations
with
whom
they
should
fight
they
should
suddenly
destroy
,
they
should
not
do
it
with
much
toil
and
labour
and
many
battels
,
but
they
should
soon
make
an
end
of
them
.
Indeed
it
cannot
be
said
that
all
the
inhabitants
of
the
land
were
quickly
destroyed
,
for
they
were
not
driven
out
and
consumed
quickly
,
but
by
little
and
little
,
as
Moses
said
before
,
Deut.
7.
22.
But
here
he
speaks
onely
of
those
with
whom
they
should
have
warre
immediately
upon
their
entrance
into
Canaan
.
Vers.
6.
For
thou
art
a
stiffe-necked
people
.
]
That
is
,
a
stubborn
and
rebellious
people
,
that
will
not
stoop
to
the
obedience
of
Gods
laws
;
the
Metaphor
is
taken
from
unruly
heifers
that
will
not
yield
their
necks
to
the
yoke
.
Vers.
9.
I
abode
in
the
mount
fourty
dayes
and
fourty
nights
,
I
neither
did
eat
bread
,
nor
drink
water
.
]
See
the
note
upon
Exod.
24.
18.
Vers.
10.
And
the
Lord
delivered
unto
me
two
tables
of
stone
written
with
the
finger
of
God
.
]
See
the
notes
upon
Exod
31.
18.
And
on
them
was
written
according
to
all
the
words
which
the
Lord
spake
with
you
in
the
mount
,
out
of
the
midst
of
fire
,
in
the
day
of
the
assembly
.
]
That
is
,
on
those
tables
of
stone
were
written
the
ten
commandments
,
word
for
word
,
as
God
spake
them
from
the
mount
out
of
the
midst
of
the
fire
,
in
the
day
when
the
people
were
called
and
assembled
together
at
the
foot
of
the
mount
to
hear
God
speak
unto
them
.
Vers.
12.
And
the
Lord
said
unto
me
,
Arise
,
get
thee
down
quickly
,
&c.
]
Some
Expositours
from
this
word
Arise
would
inferre
that
Moses
was
kneeling
before
God
to
receive
from
him
what
he
should
give
him
in
charge
when
he
told
him
of
the
peoples
,
sinne
,
and
willed
him
therefore
presently
to
go
down
amongst
them
.
They
are
quickly
turned
aside
out
of
the
way
,
&c.
]
See
the
note
upon
Exod.
32.
8.
Vers.
14.
Let
me
alone
,
that
I
may
destroy
them
,
&c.
]
See
the
not●s
upon
Exod.
32.
10.
Vers.
15.
So
I
turned
and
came
down
from
the
mount
.
]
To
wit
,
after
he
had
first
prayed
unto
God
for
the
people
that
they
might
not
be
destroyed
,
and
God
had
granted
his
de●ire
;
for
so
much
is
expressed
in
the
story
,
Exod.
32.
11
,
14.
though
it
be
not
repeated
here
.
Vers.
17.
And
I
took
the
two
tables
,
and
cast
them
out
of
my
two
hands
,
&c.
]
See
the
note
upon
Exod.
32.
19.
Vers.
18.
And
I
fell
down
before
the
Lord
,
as
at
the
first
,
fourty
dayes
and
fourty
nights
,
&c.
]
To
wit
,
when
he
went
up
again
into
the
mount
,
and
carried
with
him
two
new
tables
of
stone
,
as
God
enjoyned
him
,
Exod.
34.
1.
for
then
also
as
it
is
noted
there
,
vers.
9.
he
prayed
for
the
people
again
,
as
being
much
afraid
of
the
great
anger
which
the
Lord
had
conceived
against
them
,
notwithstanding
the
Lord
had
yielded
to
pardon
them
before
he
went
down
the
first
time
from
the
mount
,
Exod.
32.
14.
And
indeed
assurance
that
God
hath
pardoned
a
sinne
doth
not
make
his
servants
the
lesse
earnest
still
to
beg
the
pardon
of
it
.
Vers.
21.
And
I
took
your
sinne
,
the
calf
which
ye
had
made
,
and
burnt
it
with
fire
,
&c.
]
See
the
notes
upon
Exod.
32.
20.
Vers.
22.
And
at
Taberah
,
and
at
Massah
,
and
at
Kibroth-hattaavah
,
ye
provoked
the
Lord
to
wrath
,
&c.
]
This
is
inserted
as
by
way
of
parenthesis
,
as
if
he
had
said
,
Though
I
insist
chiefly
upon
this
sinne
at
Horeb
,
because
it
was
a
most
grievous
sinne
,
yet
alas
many
other
rebellions
of
yours
I
might
reckon
up
,
at
Taberah
,
at
Massah
,
&c.
Vers.
25.
Thus
I
fell
down
before
the
Lord
fourty
dayes
and
fourty
nights
,
as
I
fell
down
at
the
first
.
]
The
former
three
verses
being
inserted
as
by
the
way
,
now
he
returns
to
speak
again
of
his
interceding
for
them
the
second
time
,
when
God
was
so
highly
displeased
with
them
for
that
their
foul
sinne
in
making
the
golden
calf
;
for
the
fourtie
dayes
here
mentioned
are
the
same
fourty
dayes
the
second
time
spent
with
God
,
whereof
he
had
spoken
before
,
vers.
18.
which
was
after
he
had
broken
the
calf
,
and
executed
justice
upon
the
people
for
their
sinne
,
and
many
other
passages
which
are
largely
related
in
the
thirtie
second
and
thirtie
third
chapters
of
Exodus
.
CHAP.
X.
Vers.
1.
AT
that
time
the
Lord
said
unto
me
,
Hew
thee
two
tables
of
stone
,
&c.
]
That
is
,
before
my
going
up
the
second
time
into
the
mount
,
at
that
time
when
upon
your
sinne
and
Gods
displeasure
I
had
earnestly
sought
unto
God
for
you
,
the
Lord
,
in
testimonie
that
he
was
reconciled
,
gave
this
charge
concerning
two
new
tables
of
stone
:
and
indeed
at
that
time
it
was
that
he
went
up
with
them
,
and
stayed
in
the
mount
again
the
second
time
fourty
dayes
and
fourty
nights
.
Now
as
the
breaking
of
the
first
tables
might
signifie
,
that
there
was
no
hope
for
mankind
to
be
saved
by
the
keeping
of
the
law
;
so
this
providing
of
two
new
tables
might
signif●e
,
that
yet
notwithstanding
the
Lord
would
have
the
law
to
be
in
force
as
a
rule
of
holinesse
and
righteousnesse
unto
his
people
,
and
that
the
Lord
by
his
spirit
writing
his
law
in
their
hearts
would
enable
them
in
some
good
measure
to
conform
their
lives
to
the
obedience
thereof
;
and
besides
Gods
appointing
of
Moses
to
provide
these
two
tables
might
intimate
to
the
people
,
that
it
was
by
his
prayer
and
interc●ssion
that
they
had
this
treasure
again
restored
to
them
.
See
also
the
note
upon
Exod.
34.
1.
Vers.
3.
And
I
made
an
ark
of
shittim
wood
.
]
The
ark
here
mentioned
may
be
understood
of
an
ark
made
onely
for
that
purpose
,
to
keep
the
tables
in
,
till
the
other
ark
was
made
,
whereof
God
had
spoken
to
him
,
and
for
the
making
whereof
he
had
given
him
direction
in
the
first
fourty
dayes
that
he
was
with
God
in
the
mount
.
If
so
,
this
ark
no
doubt
was
made
at
the
same
time
when
he
hewed
the
two
tables
of
stone
before
he
went
up
the
second
time
that
he
abode
fourtie
daye
,
in
the
mount
.
But
if
we
understand
it
of
the
ark
of
testimony
,
that
was
not
made
till
he
came
down
,
after
he
had
the
second
time
abode
fourtie
dayes
in
the
mount
;
onely
it
is
here
joyned
with
the
hewing
of
the
two
tables
,
because
in
this
also
he
did
as
God
commanded
him
,
though
he
did
it
not
at
the
same
time
when
he
hewed
the
two
tables
of
stone
,
but
afterwards
when
he
came
down
from
the
mount
:
and
this
I
rather
think
is
the
meaning
of
the
words
,
because
vers.
5.
he
addes
,
and
there
they
be
as
the
Lord
commanded
me
.
Vers.
4.
And
he
wrote
on
the
tables
,
according
to
the
first
writing
,
&c.
]
See
the
note
upon
Exod.
34.
28.
likewise
the
notes
upon
the
tenth
verse
of
the
foregoing
chapter
.
Vers.
6.
And
the
children
of
Israel
took
their
journey
from
Beeroth
of
the
children
of
Jaakan
,
to
Mosera
,
&c.
]
In
this
and
the
following
verse
there
are
many
difficulties
,
and
such
as
indeed
(
the
words
being
read
as
they
are
in
our
translation
)
are
almost
inextricable
:
yet
we
must
see
what
may
be
said
for
the
answering
of
them
.
The
first
difficulty
is
in
the
connexion
of
these
words
with
that
which
went
before
,
to
wit
,
how
Moses
,
being
in
this
chapter
speaking
of
those
things
that
befell
them
at
mount
Sinai
,
comes
here
to
mention
the
journeys
of
the
Israelites
in
places
to
which
they
came
not
a
long
time
after
they
had
been
at
mount
Sinai
,
as
is
evident
,
Numb
.
33.
31
,
32.
But
this
it
is
not
so
hard
to
resolve
:
for
we
must
know
that
these
two
verses
are
not
added
here
as
in
order
of
History
,
but
are
onely
inserted
by
the
way
as
in
a
parenthesis
,
so
that
the
meaning
of
Moses
is
not
that
Beeroth
of
the
children
of
Jaakan
here
mentioned
was
the
next
place
where
they
pitched
their
tents
after
they
removed
from
mount
Sinai
(
for
as
we
may
see
,
Numb
.
33.
mount
Sinai
was
but
the
twelveth
station
of
the
children
of
Israel
,
&
Beeroth
of
the
children
of
Jaakan
or
Bene-jaakan
,
as
it
is
called
,
Numb
.
33.
31.
was
the
twenty
eighth
station
)
but
his
meaning
is
onely
that
having
gon
many
journeys
forward
and
backward
,
as
the
Lord
commanded
them
,
at
length
they
went
from
Beeroth
of
the
children
of
Jaakan
to
Mosera
or
Moseroth
,
as
it
is
written
,
Numb
.
33.
30.
The
second
difficultie
is
concerning
the
place
of
Aarons
death
,
to
wit
,
because
Numb
.
33.
38.
it
is
said
Aaron
died
at
mount
Hor
,
and
here
that
he
dyed
at
Mosera
,
and
Mosera
in
that
33.
of
Numbers
is
but
the
twenty
seventh
station
of
the
Israelites
,
and
that
as
they
went
back
from
Kadesh-Barnea
towards
the
red
sea
,
and
mount
Hor
is
their
thirtie
fourth
station
,
and
that
as
they
returned
again
from
the
red
sea
towards
the
land
of
Canaan
.
But
to
this
I
answer
that
this
Mosera
or
Moseroth
and
mount
Hor
were
but
one
mountain
in
the
root
,
though
divided
into
divers
tops
,
as
mount
Sinai
and
Horeb
were
,
by
the
West
part
whereof
,
called
Moseroth
,
Moses
encamped
as
he
went
back
towards
the
red
sea
,
and
by
the
East
part
thereof
,
called
mount
Hor
,
as
he
returned
again
Northward
towards
the
land
of
Canaan
;
and
so
though
Aaron
dyed
at
mount
Hor
,
yet
here
it
is
said
of
Mosera
that
there
Aaron
,
dyed
and
there
he
was
buried
,
and
that
because
Mosera
and
mount
Hor
were
both
one
and
the
same
mountain
.
The
third
and
greatest
difficultie
is
in
the
seeming
contradiction
that
is
betwixt
this
place
,
and
that
,
Numb
.
33.
31.
in
that
here
it
is
said
that
the
Israelites
went
from
Bene-jaakan
or
Beeroth
of
the
children
of
Jaakan
to
Mosera
,
&
so
to
Gudgodah
,
and
to
Jotbath
▪
&
yet
there
,
quite
contrary
in
one
particular
,
it
is
said
that
they
went
from
Mosera
or
Moseroth
to
Bene-jaakan
,
&
so
from
thence
to
Gudgodah
,
or
Horhagidgad
,
as
it
is
there
called
,
and
from
thence
to
Jotbathah
,
or
Jotbath
,
as
it
is
here
written
.
To
answer
this
,
some
Expositours
say
that
the
places
here
named
are
not
the
same
that
are
mentioned
,
Num.
33.
31.
32
,
33.
But
because
all
the
foure
places
here
named
together
are
mentioned
also
together
there
,
and
that
with
so
little
variation
of
the
names
as
Mosera
for
Moseroth
,
and
Gudgodah
for
Horhagidgad
,
and
Jotbath
for
Jotbathah
,
and
Bene-jaakan
for
Beeroth
or
the
wells
of
the
children
of
Jaakan
,
it
is
very
hard
to
think
that
Moses
in
these
two
places
speaks
not
of
the
same
journeys
of
the
Israelites
.
Another
Expositour
therefore
,
and
that
is
Bonfrerius
●he
Jesuite
,
answers
this
difficultie
thus
,
That
as
they
went
back
from
Kadesh-barnea
to
the
red
sea
the
Israelites
went
indeed
from
Moseroth
(
which
was
a
part
of
the
mountain
called
also
mount
Hor
)
to
Bene-jaakan
,
as
it
is
said
,
Numb
.
33.
31.
but
as
they
returned
again
from
the
red
sea
towards
the
land
of
Canaan
,
in
a
way
not
farre
distant
from
that
they
had
gon
before
,
then
they
came
first
to
Beeroth
of
the
children
of
Jaakan
,
or
Bene-jaakan
,
and
so
from
thence
went
to
Moseroth
or
Mosera
:
and
indeed
this
answer
would
be
very
satisfactory
,
but
that
there
is
one
objection
to
be
made
against
it
,
which
seems
unanswerable
,
and
that
is
,
that
both
here
and
in
Deut
33.
it
is
said
that
after
they
were
gone
past
Moseroth
and
Bene-jaakan
,
they
went
first
to
Gudgodah
,
or
Horhagidgad
,
and
thence
to
Jotbath
or
Jotbathah
,
which
cannot
be
,
if
Moses
▪
speaks
there
of
the
Israelites
journeys
from
the
land
of
Canaan
towards
the
red
sea
at
Ezion-gaber
,
and
here
of
their
going
back
again
from
the
red
sea
towards
the
land
of
Canaan
,
since
if
after
they
had
passed
Moseroth
and
Bene-jaakan
they
came
from
thence
to
Gudgodah
,
and
so
to
Jotbath
,
as
they
went
from
Canaan
towards
the
red
sea
,
then
as
they
went
back
again
from
the
red
sea
towards
Canaan
they
must
needs
come
to
Jotbath
,
and
Gudgodah
before
they
came
to
Bene-jaakan
and
Mosera
.
There
remains
therefor●
onely
one
answer
more
that
can
be
given
for
the
reconciling
of
this
seeming
contradiction
,
and
that
is
,
that
it
seems
the
Israelites
,
as
they
travelled
from
Kadesh
towards
the
red
sea
,
went
from
Moseroth
to
Bene-jaakan
,
as
is
expressed
▪
Numb
.
33.
31.
but
then
finding
there
some
difficulty
in
their
passing
forward
,
they
returned
again
from
Bene-jaakan
to
Mose●a
,
which
is
that
remove
that
Moses
here
speaks
of
▪
but
is
not
mentioned
in
Numb
.
33.
and
so
fetching
a
compasse
about
took
another
way
,
and
went
forward
again
towards
the
red
sea
,
first
to
Gudgodah
,
and
then
to
Jotbath
,
as
is
well
expressed
in
some
mappes
.
The
last
doubt
that
may
be
moved
concerning
these
words
is
,
What
was
the
aim
and
drift
of
Moses
in
the
inserting
of
these
two
verses
,
as
it
were
by
the
way
,
concerning
these
journeys
of
the
Israelites
,
where
he
is
relating
what
he
did
at
mount
Sinai
.
And
for
this
we
must
know
,
that
the
drift
of
Moses
herein
is
by
the
mention
of
these
journeys
of
the
Israelites
to
give
a
touch
at
those
remarkable
occurrents
which
at
these
places
happened
,
that
might
serve
to
humble
the
people
,
and
withall
to
quicken
them
in
their
care
to
walk
uprightly
with
God
.
Thus
first
,
the
place
where
Aaron
dyed
,
and
Eleazar
succeeded
in
his
room
,
is
mentioned
,
because
the
remembrance
of
Aarons
death
might
humble
them
for
the
sinne
of
the
golden
calf
whereby
God
was
displeased
with
Aaron
,
and
because
the
contin●ance
of
the
priesthood
in
his
sonne
was
a
proof
of
Gods
being
reconciled
unto
the
people
upon
the
prayer
and
intercession
of
Moses
,
whereof
before
he
had
spoken
:
and
so
likewise
their
removing
from
Gudgodah
to
Jotbath
is
mentioned
vers.
7.
because
that
was
a
land
of
waters
,
as
it
is
there
expressed
,
because
this
bringing
of
them
to
such
a
place
of
waters
as
they
travelled
through
the
wildernesse
was
another
proof
of
Gods
grace
and
favour
towards
them
,
and
the
respect
he
had
to
their
infirmity
,
that
they
might
not
murmur
against
him
for
want
of
water
as
formerly
they
had
done
.
Vers.
8.
At
that
time
the
Lord
separated
the
tribe
of
L●vi
,
&c.
]
This
is
not
meant
of
the
time
when
they
came
to
Jotbath
or
Jotbathah
,
of
which
he
had
spoken
in
the
foregoing
verse
;
for
now
Moses
returns
to
the
story
of
those
things
that
were
done
at
mount
Sinai
(
having
as
by
the
way
inserted
the
former
two
verses
for
the
reasons
above
mentioned
)
inst●ncing
in
this
separating
of
the
tribe
of
Levi●
(
wherein
not
the
Levites
onely
but
the
priests
also
are
comprehended
)
to
the
spirituall
imployments
,
here
mentioned
as
a
speciall
signe
of
Gods
receiving
them
into
favour
again
upon
his
prayers
and
intercession
.
Vers.
10.
And
I
stayed
in
the
mount
,
according
to
the
first
time
,
fourty
dayes
and
fourti●
nights
,
&c.
]
This
is
thus
again
and
again
repeated
,
that
they
might
still
be
put
in
mind
of
the
greatenesse
of
their
sinne
,
whereby
they
had
deserved
to
be
cut
off
,
but
that
Moses
interceding
thus
earnestly
for
them
God
was
pleased
to
be
reconciled
to
them
.
Vers.
11.
Arise
,
take
thy
journey
before
th●
people
,
that
they
may
go
in
,
&c.
]
This
also
shews
God
was
fully
reconciled
,
and
willing
that
presently
they
should
have
entred
the
land
,
had
not
they
by
their
murmuring
excluded
themselves
for
many
years
after
.
Vers.
14.
Behold
the
heaven
and
the
heaven
of
heavens
is
the
Lords
,
]
By
the
heaven
of
heavens
is
meant
that
which
is
by
the
learned
called
the
Empyreall
heaven
,
where
the
Angels
and
the
Saints
departed
do
injoy
the
glorious
and
beatificall
vision
of
God
;
and
it
is
called
the
heaven
of
heavens
both
because
it
is
the
highest
and
doth
contain
the
other
heavens
within
its
orb
,
and
also
by
way
of
excellency
,
as
the
most
holy
place
in
the
Temple
is
called
the
holy
of
holies
,
because
〈◊〉
farre
surpasseth
all
the
rest
in
splendour
and
glory
.
Vers.
16.
Circumcise
therefore
the
foreskinne
of
your
heart
,
and
be
n●
more
stiffe-necked
.
]
That
is
▪
mortifie
all
your
naturall
lu●ts
and
corruptions
,
rid
your selves
of
that
blindnesse
of
mind
,
that
hardnesse
of
heart
,
all
that
spirituall
pollution
wherewith
you
are
born
,
and
be
no
more
stubborn
and
rebellious
against
the
Lord
.
The
first
clause
is
meant
of
the
mortifying
of
their
inward
lusts
,
and
the
second
of
the
reforming
of
their
outward
conversation
by
true
repentance
:
and
because
circumcision
was
a
signe
of
this
work
of
grace
which
God
required
of
his
people
,
the
casting
off
the
old
man
with
all
the
lusts
and
pollutions
thereof
,
therefore
Moses
useth
this
phrase
of
circumci●ing
their
hearts
;
yea
by
requiring
this
of
a
people
amongst
whom
there
were
but
few
that
were
outwardly
circumcised
(
for
none
were
circumcised
in
their
fourty
years
travelling
through
the
wildernesse
,
Josh.
5.
5.
)
he
taught
them
that
he
chiefly
required
and
regarded
this
circumcision
of
the
Spirit
,
and
did
not
one
whit
esteem
the
other
in
comparison
of
this
,
according
to
that
of
the
Apostle
,
Rom.
2.
29.
He
is
a
Jew
that
is
one
inwardly
,
and
circumcision
is
that
of
the
heart
,
&c.
Nor
doth
his
requiring
this
of
them
imply
that
they
were
able
to
work
this
holy
change
in
their
hearts
,
but
onely
that
they
were
to
endeavour
,
and
to
use
all
good
means
that
God
by
his
Spirit
might
work
this
in
them
.
Vers.
17.
For
the
Lord
your
God
is
God
of
gods
,
&c.
]
That
is
,
farre
above
all
that
are
called
Gods
;
for
under
this
word
Gods
may
be
comprehended
not
onely
the
false
and
idol-gods
of
the
heathens
,
but
also
the
Angels
in
heaven
,
and
Magistrates
on
earth
,
who
are
often
termed
Gods
in
the
Scripture
,
as
we
may
see
Psal.
82.
6.
where
that
which
is
translated
in
our
Bibles
,
Thou
hast
made
him
a
little
lower
then
the
Angels
,
and
that
by
warrant
of
the
Apostles
quoting
this
place
thus
.
Heb.
2.
7.
is
in
the
originall
,
a
little
lower
then
the
Gods
;
and
so
Psal.
82.
6.
the
Lord
speaking
of
Kings
and
other
Magistrates
saith
,
I
have
said
,
Ye
are
Gods
;
whence
it
is
also
that
the
Apostle
saith
that
there
be
Gods
many
and
Lords
many
,
1.
Cor.
8.
5.
Now
the
reason
why
Moses
doth
thus
set
forth
the
majesty
and
glorious
excellency
of
God
is
,
because
the
due
consideration
hereof
was
a
good
means
to
make
the
people
the
more
to
stand
in
aw
of
offending
him
,
as
the
inference
of
these
words
upon
that
which
went
before
doth
plainly
shew
,
Be
no
more
stiffe-necked
:
for
the
Lord
your
God
is
God
of
Gods
,
and
Lord
of
Lords
,
a
great
God
,
a
mighty
and
a
terrible
,
which
regardeth
not
persons
,
&c.
&
besides
in
this
last
clause
,
that
God
regardeth
not
persons
,
there
is
a
hint
given
the
people
to
take
heed
of
presuming
to
sinne
because
they
were
Gods
people
,
in
regard
that
they
●ad
to
deal
with
a
God
that
regarded
not
persons
,
and
therefore
would
no
more
spare
an
Israelite
,
then
he
would
a
heathen
.
Vers.
18.
He
doth
execute
●he
judgement
of
the
fatherlesse
,
&c.
]
Gods
example
is
here
propounded
as
a
pattern
for
his
people
to
follow
.
Vers.
20.
And
swear
by
his
name
.
]
See
the
note
upon
chap.
6.
13.
Vers.
21.
He
is
thy
praise
,
and
he
is
thy
God
,
&c.
]
That
is
,
this
shall
be
thy
chief
glory
and
praise
amongst
other
nations
,
that
this
great
and
mighty
Jehovah
is
thy
God
,
and
that
thou
art
his
people
,
and
he
it
is
that
shall
be
the
subject
of
thy
praises
and
songs
of
thanksgiving
continually
.
CHAP.
XI
.
Vers.
2.
ANd
know
you
this
day
:
for
I
speak
not
with
your
children
,
&c.
]
I●
the
first
words
,
And
know
you
this
day
,
Moses
wills
the
Israelites
seriously
to
take
notice
of
,
and
to
lay
to
heart
,
that
which
he
was
then
about
to
say
concerning
the
Lords
dealing
with
them
even
from
the
time
that
he
brought
them
out
of
Egypt
,
and
then
in
the
next
words
,
For
I
speak
not
with
your
children
which
have
not
known
,
and
which
have
not
seen
the
chastisement
of
the
Lord
your
God
,
&c.
he
shews
what
great
reason
there
was
that
they
should
be
seriously
affected
with
the
recitall
of
these
great
things
which
God
had
done
,
namely
,
because
they
had
been
eye-witnesses
of
them
(
and
those
that
have
such
evidence
and
such
self-experience
are
usually
more
affected
therewith
,
then
those
that
are
onely
told
of
them
)
had
he
spoken
to
their
children
of
these
things
,
that
were
not
eye-witnesses
of
the
doing
of
them
,
it
were
not
so
m●ch
to
be
wondred
if
the
bare
relation
of
these
things
did
not
so
much
affect
them
;
but
speaking
to
them
that
had
known
and
seen
all
the
great
acts
of
the
Lord
,
it
could
not
but
work
upon
them
,
to
make
them
the
more
carefull
to
obey
his
commandments
.
Vers.
4.
And
how
the
Lord
hath
destroyed
them
unto
this
day
.
]
It
may
be
questioned
concerning
these
words
,
How
it
is
here
said
of
the
army
of
Egypt
fourty
years
after
it
was
drowned
in
the
red
sea
,
that
the
Lord
had
destroyed
them
unto
that
day
.
But
for
this
we
must
know
that
hereby
is
onely
meant
,
that
the
Israelites
did
enjoy
the
benefit
of
that
destruction
which
then
fell
upon
the
Egyptians
unto
that
day
,
namely
,
because
unto
that
day
they
durst
never
after
that
pursue
the
Israelites
,
or
attempt
any
thing
against
them
.
Vers.
7.
But
your
eyes
have
seen
all
the
great
acts
of
the
Lord
which
he
did
.
]
For
many
of
them
who
ca●e
out
of
Egypt
were
yet
alive
▪
to
wit
,
those
that
were
then
under
twenty
years
of
age
,
and
so
they
had
seen
what
was
done
in
Egypt
,
and
the
rest
had
seen
some
all
,
some
many
of
those
glorious
acts
which
God
had
done
in
the
wildernesse
,
whereof
Moses
had
also
spoken
in
the
foregoing
words
.
Vers.
10.
For
the
land
whither
thou
goest
in
to
possesse
it
,
is
not
as
the
land
of
Egypt
,
&c.
]
Moses
here
shews
the
Israelites
a
remarkable
difference
betwixt
the
land
of
Canaan
and
the
land
of
Egypt
,
and
his
drift
there●n
is
thereby
to
●ove
them
to
be
the
more
carefull
to
obey
the
commandments
of
God
;
for
the
understanding
whereof
we
must
know
,
first
,
that
in
Egypt
they
never
,
or
at
least
very
seldome
,
had
any
rain
,
Zach.
14.
18.
If
the
family
of
Egypt
go
not
up
▪
and
come
not
,
that
have
no
rain
,
there
shall
be
the
plague
,
&c.
but
in
s●ead
of
rain
the
river
Nilus
used
once
a
year
to
ove●flow
all
or
the
greatest
part
of
that
countrey
,
and
so
did
mellow
and
soften
the
earth
for
all
the
year
after
;
secondly
,
that
therefore
when
there
was
any
failing
in
the
overflowing
of
this
river
they
were
forced
to
take
a
great
deal
of
pains
to
water
their
grounds
,
yea
those
pla●es
,
whither
the
overflowing
of
Nilus
did
not
reach
,
were
alwayes
thus
watred
to
the
g●●at
cost
and
labour
of
the
owners
,
because
they
had
no
rain
;
thirdly
,
that
it
is
●●id
●ere
▪
in
Egypt
thou
sowedst
thy
seed
,
and
watere●st
it
with
thy
foot
,
as
a
garden
of
herbs
,
either
because
they
digged
furrows
with
their
feet
,
whereby
water
was
conveyed
from
Nilus
to
water
their
grounds
;
or
else
because
they
were
forced
to
go
up
and
down
,
to
se●ch
and
carry
water
,
to
poure
it
out
upon
the
grounds
where
they
had
sown
their
seed
,
and
so
watred
their
corn-fields
as
a
man
should
water
a
garden
of
herbs
;
and
fourthly
,
that
from
the
excellency
of
the
land
of
Canaan
,
which
God
had
provided
to
be
their
inheritance
,
above
that
of
Egypt
in
this
particular
,
Moses
s●●rres
them
up
to
be
the
more
obsequious
in
obeying
the
commandments
of
God
.
They
should
have
a
land
that
was
continually
watred
with
rain
from
heaven
,
and
so
there
would
be
no
need
of
that
incessant
labour
and
toil
to
which
they
were
put
in
Egypt
for
the
watering
of
their
grounds
:
and
s●rely
Gods
fatherly
care
in
providing
●o
well
for
them
might
justly
challenge
from
th●m
their
utmost
endeavours
to
observe
Gods
Laws
.
I
know
there
are
some
Expositours
do
otherwise
conceive
of
the
aim
of
these
words
,
to
wit
,
that
Moses
therein
doth
shew
the
people
how
wary
they
had
need
to
be
of
keeping
Gods
love
and
favour
to
them
,
and
not
to
provoke
him
by
their
sinnes
,
namely
,
because
the
fruitfulnesse
of
that
land
,
which
they
were
now
to
have
,
did
wholly
depend
upon
the
Lords
sending
them
rain
from
heaven
,
the
want
whereof
they
could
not
supply
with
digging
ditches
and
water-courses
.
as
they
did
in
Egypt
,
in
regard
the
land
of
Canaan
was
a
mountanous
and
●illy
countrey
,
to
which
it
was
not
poss●ble
to
convey
water
from
rivers
,
as
in
Egypt
they
might
.
But
the
first
exposition
I
conceive
is
most
proper
,
and
most
ag●●●able
to
the
aim
of
Moses
,
in
setting
forth
the
excellency
of
Canaan
above
that
of
Egypt
from
whence
he
had
brought
them
;
and
yet
happely
we
may
best
say
that
both
were
implyed
.
Vers.
11.
But
the
land
whither
ye
go
to
possesse
it
,
is
a
land
of
hils
and
valleys
,
&c.
]
Hereby
is
commended
the
commodious
,
healthfull
,
and
pleasant
situation
of
the
land
;
yet
withall
some
conceive
that
hereby
is
implyed
also
that
because
it
was
hils
and
dales
,
rivers
could
not
overflow
it
,
but
it
must
needs
be
barren
if
it
had
not
alwayes
rain
in
due
season
.
Vers.
12.
A
land
which
the
Lord
thy
God
careth
for
,
&c.
]
That
is
,
Canaan
is
a
land
which
is
not
watred
as
Egypt
is
by
the
art
and
industry
of
man
,
but
by
the
speciall
care
and
providence
of
God
,
whose
eyes
are
upon
it
all
the
year
long
,
to
send
rain
upon
it
,
as
he
finds
there
is
need
.
But
,
may
some
say
,
Was
it
not
of
the
providence
of
God
that
Egypt
was
made
fruitfull
by
the
overflowing
of
Nilus
?
I
answer
,
Yes
;
but
yet
because
the
fruitfulnesse
of
Egypt
was
much
advanced
by
their
watering
the
land
as
a
garden
of
herbs
,
whereas
Canaan
was
continually
watred
with
rain
from
heaven
,
and
where
there
is
least
use
of
mans
indu●try
,
but
the
blessing
comes
immediately
from
heaven
,
there
the
care
and
providence
of
God
is
most
evidently
seen
,
therefore
is
it
said
here
of
Canaan
,
that
it
was
a
land
which
the
Lord
their
God
eared
for
,
&c.
Vers.
14.
I
will
give
you
the
rain
of
your
land
in
his
due
season
,
the
first
ra●n
and
the
latter
rain
,
&c.
]
The
first
,
after
the
sowing
of
the
seed
,
that
it
might
take
rooting
in
the
earth
;
the
latter
,
a
little
before
harvest
,
that
the
eare
might
be
full
:
and
it
is
to
be
noted
that
though
Moses
had
hitherto
spoken
to
the
people
as
in
his
own
person
,
yet
here
he
speaks
as
in
the
person
of
God
,
I
will
give
you
the
rain
of
your
land
,
and
vers.
15.
I
will
send
grasse
in
thy
fields
,
&c.
Vers.
21.
That
your
dayes
may
be
multiplyed
,
as
the
dayes
of
heaven
upon
earth
.
]
That
is
,
that
you
and
your
posterity
may
continue
in
the
land
of
Canaan
so
long
as
the
heavens
shall
continue
in
their
place
over
the
earth
,
namely
,
so
long
as
the
world
shall
last
;
for
the
like
phrase
we
have
concerning
the
perpetuity
of
Davids
kingdome
,
which
was
accomplished
in
Christ
,
Psal.
89.
29.
His
seed
also
will
I
make
to
endure
for
ever
,
and
his
throne
as
the
dayes
of
heaven
.
And
indeed
had
not
the
Jews
provoked
the
Lord
by
their
sinnes
to
cast
them
out
of
that
good
land
,
this
promise
should
have
been
made
good
to
them
;
yea
and
from
this
promise
happely
we
may
conceive
hope
that
upon
the
repentance
of
the
Jews
,
and
their
embracing
the
Lord
Christ
as
their
promised
Messiah
,
they
shall
be
again
reestablished
in
this
land
,
and
therein
continue
with
great
glory
to
the
end
of
the
world
.
Vers.
26.
Behold
,
I
set
before
you
this
day
a
blessing
and
a
curse
.
]
This
phrase
of
setting
before
them
the
blessing
and
the
curse
was
purposely
used
,
no
doubt
,
to
intimate
that
they
might
take
their
choice
of
either
of
these
;
and
so
to
manifest
that
if
the
curse
came
upon
them
they
caused
it
themselves
,
and
could
blame
no
body
but
themselves
onely
.
Vers.
29.
Thou
shalt
put
the
blessing
upon
mount
Gerizim
,
and
the
curse
upon
mount
Ebal
.
]
That
is
,
thou
shalt
cause
the
blessings
,
which
the
Lord
hath
promised
to
them
that
keep
his
laws
,
to
be
pronounced
on
mount
Gerizim
,
and
the
curses
,
which
the
Lord
hath
threatned
to
them
that
break
his
laws
,
to
be
pronounced
on
mount
Ebal
,
and
so
shalt
make
those
mountains
to
be
as
it
were
continuall
remembrancers
to
the
people
of
the
blessing
and
the
curse
,
that
when
they
see
mount
Gerizim
they
may
see
the
blessing
set
before
them
,
and
so
likewise
the
curse
,
when
they
see
mount
Ebal
.
This
is
afterward
enjoyned
again
,
Deut.
27.
11.
12.
&c.
where
it
is
also
more
fully
expressed
how
it
was
to
be
done
;
and
Josh.
8.
33.
we
may
see
how
this
which
God
here
enjoyned
was
accordingly
done
.
And
it
seems
that
from
this
very
commandment
given
to
Moses
concerning
mount
Gerizim
,
the
Samaritans
,
many
ages
after
this
,
took
occasion
to
build
a
temple
there
,
as
taking
Gerizim
to
be
a
blessed
place
,
because
the
blessings
were
pronounced
on
it
:
for
that
the
Samaritans
temple
was
built
upon
mount
Gerizim
is
the
common
opinion
of
most
Writers
;
and
we
may
find
it
very
probable
by
comparing
together
John
4.
3
,
20.
with
Judg.
9.
7.
since
there
,
to
wit
Judg.
9.
7.
it
is
evident
that
mount
Gerizim
was
nigh
unto
Shechem
,
because
from
the
top
of
mount
Gerizim
Jotham
spake
to
the
men
of
Shechem
that
were
gathered
together
,
and
had
made
Abimelech
their
King
,
and
by
that
which
is
said
of
the
woman
of
Samaria
,
John
4.
it
is
as
evident
that
the
Samaritans
temple
was
built
on
a
mountain
nigh
unto
Shechem
;
because
that
Samaritan
woman
dwelling
at
Sychar
,
which
was
Shechem
(
as
appears
by
the
words
that
follow
,
John
4.
5.
where
it
is
noted
that
this
Sychar
was
near
by
the
parcell
of
ground
which
Jacob
gave
to
his
sonne
Joseph
,
and
that
was
certainly
at
Shechem
,
as
is
noted
upon
Gen.
33.
19.
and
48.
22.
)
speaks
of
the
Samaritans
temple
as
of
a
place
that
was
hard
by
▪
and
perhaps
in
their
view
,
John
4.
20.
Our
fathers
worshipped
in
this
mountain
,
&
ye
say
that
in
Jerusalem
is
the
place
where
men
ought
to
worship
.
CHAP.
XII
.
Vers.
2.
YE
shall
utterly
destroy
all
the
places
wherein
the
nations
which
ye
shall
possesse
served
their
Gods
,
&c.
]
That
is
,
all
their
temples
and
chappels
,
and
whatever
other
places
they
had
,
wherein
they
served
their
idol-gods
.
And
this
God
enjoyned
them
,
first
,
to
shew
how
he
abhorred
idolatry
;
and
secondly
,
to
prevent
the
Israelites
being
tempted
to
worship
God
in
those
places
.
Nor
doth
it
hence
follow
that
we
may
not
worship
God
in
such
churches
and
chappels
as
have
been
polluted
with
idolatry
but
ought
to
pull
them
down
,
as
some
have
thought
;
for
this
clause
of
this
law
i●
judiciall
,
pecul●ar
onely
to
the
Jews
,
as
being
chiefly
intended
to
prevent
their
worshipping
God
in
any
other
place
then
that
one
which
he
had
appointed
,
to
which
we
in
the
dayes
of
the
Gospel
are
not
tyed
.
Vers.
4.
Ye
shall
not
do
so
unto
the
Lord
your
God
.
]
That
is
,
ye
shall
not
sacrifice
to
him
in
severall
places
upon
mountains
and
hills
,
&c.
as
the
heathens
serv●●
their
Gods
;
but
all
your
sacrifices
and
offerings
ye
shall
offer
unto
the
Lord
on●ly
in
that
place
which
he
shall
chuse
for
that
service
:
for
so
it
follows
in
the
two
next
verses
,
But
unt●
the
place
which
the
Lord
your
God
shall
chuse
out
of
all
your
tribes
to
put
his
name
there
,
even
unto
his
habitation
shall
ye
seek
,
and
thither
ye
shall
bring
your
burnt-offerings
and
your
sacrifices
,
&c.
Prayer
and
other
spirituall
duties
of
Gods
worship
they
might
even
then
perform
in
other
places
,
both
in
publick
and
private
;
and
therefore
the
Levites
were
purposely
dispersed
here
and
there
all
the
l●nd
over
,
and
they
had
their
Synagogues
in
severall
places
where
they
met
together
every
Sabbath
day
to
perform
these
holy
duties
;
but
their
sacrifices
were
all
to
be
brought
unto
the
place
which
God
should
chuse
,
which
is
meant
of
those
places
where
the
tabernacle
was
placed
for
some
time
after
they
were
come
into
the
land
of
Canaan
,
such
as
were
Shiloh
,
and
Nob
,
and
other
places
;
whence
is
that
of
the
Prophet
,
Jer.
7.
12.
Go
ye
now
into
my
place
which
was
in
Shiloh
,
where
I
set
my
name
at
the
first
,
and
see
what
I
did
to
it
for
the
wickednesse
of
my
people
;
but
principally
of
the
temple
,
which
God
chose
to
be
the
settled
place
for
sacrifices
,
and
it
is
called
here
the
place
which
the
Lord
should
chuse
to
put
his
name
there
,
both
because
it
was
to
be
called
by
his
name
,
The
house
of
God
,
and
to
be
consecrated
to
his
worship
and
service
,
and
withall
to
prevent
that
carnall
conceit
of
Gods
dwelling
in
temples
made
with
hands
,
to
wit
,
as
essentially
included
therein
;
whence
it
is
also
that
the
same
San●tuary
,
which
is
here
called
the
Lords
habitation
,
or
,
dwelling-place
,
is
elsewhere
called
his
footstool
,
Psal.
99.
5.
As
for
the
reasons
why
the
Lord
did
bind
his
people
to
offer
up
their
sacrifices
in
one
place
onely
which
he
would
appoint
,
they
were
chiefly
these
two
:
first
,
because
hereby
God
would
teach
them
that
there
was
but
one
onely
way
to
obtain
pardon
of
their
sinnes
,
and
acceptance
of
any
service
they
did
unto
God
,
and
that
was
by
Christ
their
promised
Messiah
,
of
whom
their
tabernacle
and
temple
was
a
type
;
and
secondly
because
hereby
they
might
the
better
be
kept
to
one
unifo●m
way
of
worshipping
God
,
and
corruptions
in
his
worship
might
be
prevented
,
whereinto
they
might
easily
fall
had
they
been
allowed
to
offer
their
sacrifices
some
in
one
place
,
and
some
in
another
:
and
for
this
cause
it
was
that
in
after-times
the
Kings
of
Juda●
were
so
often
blamed
,
because
they
did
not
remove
the
high
places
,
but
●uffered
th●
people
to
sacrif●ce
there
.
Vers.
6.
And
thither
ye
shall
bring
your
burnt-offerings
,
and
your
sacri●ices
,
and
your
tithes
,
&c.
]
Here
Moses
reckons
up
all
those
holy
things
which
they
were
to
bring
to
the
place
which
God
should
choose
for
those
services
:
where
first
,
by
sacrifices
are
meant
all
other
sacrifices
besides
burnt-offerings
,
as
●●nne-offerings
,
trespasse-offerings
,
&c.
secondly
,
by
tithes
are
meant
not
those
ordinary
tithes
which
were
yearly
paid
to
the
Levites
(
for
they
were
not
brought
to
the
temple
,
but
were
paid
to
the
Levites
in
their
severall
habitations
throughout
the
land
)
but
a
second
tithe
,
the
tithe
of
that
which
remained
after
the
first
tithe
was
paid
to
the
Levites
;
for
that
,
or
the
money
for
which
they
had
sold
it
,
they
carryed
up
yearly
to
Jerusalem
,
and
there
with
those
tithes
so
carried
in
kind
,
or
with
such
things
as
they
bought
with
the
money
,
they
kept
a
holy
feast
before
the
Lord
,
as
is
largely
expressed
,
chap.
14.
22
,
27.
thirdly
,
by
the
h●ave-offerings
of
their
hands
are
meant
all
the
severall
first-fruits
which
they
brought
in
their
hands
,
and
heaved
them
before
the
Lord
▪
and
then
left
them
to
the
priests
for
their
portion
;
fourthly
,
by
vows
and
freewill-offerings
are
meant
all
such
sacrifices
or
offerings
as
they
should
extraordinarily
bring
,
either
upon
some
vow
they
had
made
,
o●
freely
and
of
their
own
accord
;
and
lastly
,
the
firstlings
are
the
first
of
that
their
herds
and
flocks
brought
forth
,
for
these
also
they
carried
up
to
the
temple
,
as
is
evident
Numb
.
18.
17
,
18.
where
it
is
said
that
their
bloud
was
to
be
sprinkled
upon
the
altar
,
and
the
fat
was
to
be
burnt
for
an
offering
made
by
fire
,
and
then
the
●lesh
was
given
to
the
priests
for
their
portion
.
Vers.
7.
And
there
ye
shall
●at
before
the
Lord
your
God
,
and
ye
shall
rejoyce
,
&c.
]
That
is
,
when
you
carry
your
sacrifices
and
offerings
and
other
things
before
mentioned
to
the
place
which
the
Lord
shall
choose
,
there
ye
shall
feast
with
your
holy
things
,
and
rejoyc●
together
before
the
Lord
.
But
here
yet
for
the
fuller
understanding
of
this
place
we
must
note
,
first
,
that
the
meaning
is
not
that
they
might
eat
of
all
the
holy
things
before
mentioned
;
for
the
burnt-offerings
were
wholly
burnt
upon
the
altar
,
and
of
some
other
sacrifices
none
but
the
priests
might
eat
;
but
the
things
here
intended
,
wherewith
the
people
were
to
fea●t
,
were
the
tithes
and
the
peace-offerings
;
secondly
,
that
it
is
said
that
they
should
eat
these
things
before
the
Lord
their
God
,
because
they
were
to
eat
them
,
though
not
in
the
priests
court
,
yet
in
the
place
where
the
tabernacle
first
and
temple
afterwards
stood
,
the
place
of
Gods
speciall
presence
,
to
wit
,
in
Jerusalem
,
which
is
therefore
called
the
holy
city
,
Matth.
4.
5.
thirdly
,
that
by
all
things
they
put
their
hand
unto
(
Ye
shall
rejoyce
in
all
that
you
put
your
hand
unto
)
is
meant
all
the
good
things
they
had
gotten
by
the
labour
of
their
hands
through
Gods
blessing
,
and
so
had
in
the
power
of
their
hands
to
use
as
they
had
occasion
,
and
that
because
of
all
that
they
had
they
carried
still
something
by
way
of
tithes
or
sacrifices
unto
Jerusalem
:
and
so
this
phrase
is
ordinarily
used
in
the
Scripture
▪
as
chap.
15.
10.
the
Lord
thy
God
shall
blesse
thee
in
all
thy
works
,
and
in
all
that
thou
puttest
thine
hand
unto
,
and
so
in
many
other
places
;
and
fourthly
,
that
the
drift
of
this
place
seems
to
be
partly
this
,
Having
told
them
in
the
foregoing
verse
,
that
when
they
came
to
be
settled
in
the
land
of
Canaan
they
were
to
carry
all
their
sacrifices
and
offerings
,
&c.
to
that
one
place
in
the
land
which
the
Lord
their
God
should
choose
,
that
they
might
not
think
much
of
the
labour
and
charge
which
this
would
put
them
to
,
especially
those
that
dwelt
farre
off
,
he
addes
this
by
way
of
encouragement
,
There
ye
shall
eat
before
the
Lord
your
God
,
&c.
as
reckoning
their
glad
enjoying
of
Gods
presence
there
an
abundant
recompence
for
all
their
charge
and
labour
.
Vers.
8.
Ye
shall
not
do
after
all
the
things
that
we
do
here
this
day
,
every
man
whatsoever
is
right
in
his
own
eyes
.
]
That
is
,
here
we
live
loose
and
at
liberty
for
the
duties
of
the
ceremoniall
Law
,
to
which
you
must
be
strictly
tyed
when
you
come
to
be
at
rest
in
Canaan
;
many
sacrifices
and
rites
and
feasts
by
reason
of
your
unsettled
estate
cannot
here
be
precisely
observed
,
and
so
every
man
doth
in
a
manner
what
he
lists
,
but
when
you
come
to
be
settled
in
the
land
of
Canaan
you
must
not
think
to
do
thus
,
&c.
See
vers.
9.
10.
Vers.
12.
And
ye
shall
rejoyce
before
the
Lord
your
God
,
ye
,
and
your
sonnes
,
and
your
daughters
,
&c.
]
Hereby
it
appears
that
though
the
males
onely
were
bound
three
times
a
year
to
appear
before
the
Lord
,
Exod.
23.
17.
yet
at
those
times
the
masters
of
families
were
wont
also
of
their
own
accord
to
carry
their
wives
,
daughters
,
and
maidservants
with
them
,
as
Elkanah
we
see
did
,
1.
Sam.
1.
4.
Vers.
15.
Notwithstanding
,
thou
mayest
kill
,
and
eat
flesh
in
all
thy
gates
,
whatsoever
thy
soul
lust●th
af●er
,
according
to
the
blessing
of
the
Lord
,
&c.
]
This
is
added
to
explain
yet
more
fully
what
difference
they
were
to
make
between
the
flesh
they
might
eat
of
those
beasts
which
they
offered
to
the
Lord
,
and
that
which
they
did
eat
at
other
times
;
to
wit
,
that
they
might
eat
the
flesh
even
of
those
cattel
which
they
used
to
sacrifice
,
no
lesse
then
the
roe-buck
and
the
hart
,
that
is
no
lesse
then
those
that
were
not
appointed
for
sacrifice
,
and
that
in
all
places
where
they
dwelt
both
clean
and
unclean
persons
might
eat
of
them
,
according
to
the
blessing
of
the
Lord
,
that
is
,
according
as
through
Gods
bl●ssi●g
they
could
provide
for
themselves
(
so
allowing
a
lib●rall
use
of
the
creatures
to
the
rich
,
but
restraining
all
profuse
riot
,
and
keeping
men
within
the
limits
of
their
abilitie
)
but
yet
●hat
which
they
offered
as
a
holy
sacrifice
or
offering
to
the
Lord
,
that
they
might
eat
no
where
,
but
in
the
place
which
the
Lord
should
choose
.
Vers.
16.
Onely
ye
shall
not
eat
the
bloud
,
&c.
]
See
the
note
upon
Gen.
9.
4.
Vers.
17.
Thou
mayest
not
eat
within
thy
gates
the
tithe
of
thy
corn
,
or
of
thy
●ine
,
or
of
thy
oyl
,
or
the
firstlings
of
thy
herds
,
&c.
]
Concerning
these
tithes
see
the
note
upon
vers.
6.
The
greatest
difficultie
in
these
words
is
concerning
the
firstlings
here
mentioned
to
wit
,
how
they
can
be
here
reckoned
amongst
those
things
which
the
people
must
onely
eat
before
the
Lord
in
the
place
which
he
sho●ld
choose
,
since
it
is
evident
that
the
firstlings
of
their
herds
and
stocks
were
holy
to
the
Lo●d
,
and
so
that
which
remained
of
them
,
after
the
bloud
was
sprinkled
and
the
fat
burnt
upon
the
altar
,
belonged
solely
to
the
priests
,
Numb
.
18.
17
,
18.
But
to
this
an
answer
may
be
given
which
may
fully
satisfie
,
to
wit
,
that
the
firstlings
here
spoken
of
are
not
those
firs●lings
elsewhere
intended
,
which
as
holy
things
●onsecrated
to
God
were
allotted
for
the
priests
portion
;
but
the
firstlings
here
mentioned
were
either
the
female
firstlings
(
for
they
were
onely
the
male
firstlings
which
the
Lord
challenged
as
his
due
,
Exod
,
13.
12.
)
or
the
first-born
after
those
first
which
were
given
to
the
Lord
,
which
were
indeed
the
first
that
were
the
owners
;
or
the
chief
and
best
of
their
lambes
and
kids
and
calves
,
called
here
the
firstlings
onely
by
way
of
excellencie
.
Vers.
21.
If
the
place
which
the
Lord
●hy
God
hath
chosen
to
put
his
name
there
be
too
farre
from
thee
,
&c.
]
The
meaning
of
this
passage
is
not
,
that
if
the
place
chosen
of
God
for
sacrificing
were
near
hand
they
must
not
eat
of
their
herd
or
flock
in
their
own
houses
,
but
alwayes
carry
them
to
the
tabernacle
or
temple
;
for
who
can
think
that
the
Jews
dwelling
near
to
Jerusalem
did
never
eat
of
their
h●rds
and
flocks
in
their
own
dwellings
?
either
therefore
this
clause
hath
refere●●e
to
that
which
follows
,
vers.
26.
and
the
meaning
then
is
onely
this
,
That
though
the
place
which
God
had
chosen
,
&c.
were
very
farre
from
some
of
their
d●ellings
,
and
they
might
therefore
think
it
too
hard
a
task
to
carry
their
sacrifices
so
farre
,
yet
so
it
must
be
,
though
they
might
kill
and
eat
for
their
own
re●●eshing
whatsoever
th●y
desired
at
home
(
as
is
granted
again
in
these
first
words
)
yet
their
sacrifices
they
must
carry
to
that
holy
place
though
never
so
farre
from
them
;
or
else
the
meaning
is
,
that
when
they
had
a
purpose
to
offer
peace-offerings
,
and
by
way
of
thankfulnesse
for
some
mercy
to
rejoyce
together
,
if
the
holy
place
were
too
farre
from
them
,
they
might
(
having
withall
perhaps
sent
the
price
of
redemption
thither
)
feast
t●gether
with
their
cattel
kild
for
food
,
onely
they
must
be
then
sure
not
to
eat
them
as
holy
things
,
but
even
as
they
would
eat
of
the
roe-buck
or
the
hart
.
But
the
first
resolution
of
this
doubt
I
take
to
be
the
best
.
Vers.
27.
And
the
bloud
of
thy
sacrifices
shall
be
poured
out
upon
the
altar
of
the
Lord
thy
God
,
and
thou
shalt
eat
the
flesh
.
]
That
is
,
the
flesh
of
thy
peace-of●erings
;
for
onely
the
flesh
of
those
sacrifices
was
eaten
by
the
owners
,
Lev.
7.
15.
CHAP.
XIII
.
Vers.
1.
IF
there
arise
among
you
a
Prophet
or
a
dreamer
of
dreams
,
&
.
]
Having
in
the
former
chapter
given
the
people
warning
to
take
heed
of
being
seduced
to
idolatrie
by
strangers
of
other
nations
,
here
he
gives
them
the
like
warning
to
take
heed
of
being
seduced
by
those
that
were
their
own
brethren
;
If
saith
he
,
there
arise
a
Prophet
or
a
dreamer
of
dreams
(
that
is
,
one
that
is
,
or
pretends
himself
to
be
such
an
one
,
that
saith
he
is
a
Prophet
,
and
that
God
hath
appeared
to
him
in
a
vision
or
in
a
dream
)
and
that
among
your
own
brethren
(
f●r
these
words
,
among
you
,
are
added
to
imply
that
they
must
regard
him
never
a
whit
the
more
because
he
was
an
Israelite
since
amongst
them
many
false
Prophets
might
and
did
arise
,
2.
Pet.
2.
1.
)
and
,
if
he
,
giveth
thee
a
signe
or
a
wonder
,
that
is
,
if
,
to
make
good
the
truth
of
what
he
saith
God
hath
by
vision
or
dream
revealed
to
him
,
he
foretells
some
wonderfull
and
supernaturall
work
that
shall
come
to
passe
(
such
as
was
the
cleaving
of
Jeroboams
altar
,
which
the
Prophet
told
them
of
beforehand
,
1.
Kings
13.
3.
as
a
sure
sigue
that
God
had
sent
him
)
and
withall
happely
acompanieth
his
prediction
with
some
outward
significant
action
or
gesture
(
as
when
that
false
prophet
Zedekiah
,
1.
Kin.
22.
11.
made
horns
of
iron
,
and
said
,
Thus
saith
the
Lord
,
With
these
shalt
thou
push
the
Syrians
untill
thou
have
consumed
them
)
though
this
signe
or
wonder
come
to
passe
,
yet
if
withall
he
shall
perswade
thee
to
worship
false
Gods
,
or
to
worship
the
true
God
in
a
false
manner
(
which
is
all
one
,
for
he
that
pretends
to
worship
the
true
God
with
false
worship
,
doth
not
indeed
worship
the
true
God
,
but
an
idol-god
which
he
pha●cieth
to
himself
)
thou
shalt
not
hearken
to
him
,
that
is
,
thou
shalt
not
because
of
his
signes
and
wonders
regard
what
he
saith
.
And
indeed
(
though
a
false
Prophet
may
be
known
by
his
foretelling
things
which
afterwards
come
not
to
passe
,
according
to
that
rule
,
chap.
18.
22.
Whou
a
Prophet
speaketh
in
the
name
of
the
Lord
,
if
the
thing
follow
not
,
nor
come
to
passe
,
that
is
the
thing
which
the
Lord
hath
not
spoken
,
&c.
yet
)
the
accomplishment
of
what
a
Prophet
foretells
is
no
sure
signe
that
he
is
a
true
Prophet
nor
to
be
regarded
if
his
doctrine
be
not
according
to
the
truth
which
God
hath
taught
us
.
Vers.
3.
For
the
Lord
your
God
proveth
you
,
&c.
]
These
words
are
added
as
the
reason
why
they
were
not
to
hearken
to
any
Prophet
that
should
perswade
them
to
idolatry
,
yea
though
he
gave
them
any
signe
or
wonder
which
should
accordingly
come
to
passe
,
to
wit
,
because
hereby
the
Lord
did
prove
them
,
to
see
whether
they
did
sincerely
love
God
or
no.
For
the
understanding
whereof
we
must
know
the
Lord
is
here
said
to
prove
them
by
that
which
the
false
Prophets
did
to
seduce
them
to
idolatry
,
first
,
because
even
the
Lord
himself
may
by
the
Spirit
of
prophecy
reveal
things
to
come
even
to
wicked
men
and
false
Prophets
,
as
he
did
to
Balaam
and
Caiaphas
,
as
knowing
how
thereby
to
bring
glory
to
himself
,
though
they
onely
intend
to
corrupt
and
seduce
his
people
;
secondly
,
because
though
these
predictions
given
,
and
wonders
wrought
are
usually
either
mere
forgings
and
impostures
,
or
else
satanicall
delusions
,
whereby
men
are
made
to
think
they
see
those
things
done
which
indeed
are
not
done
,
or
lastly
,
are
such
wonders
as
are
indeed
done
,
but
by
the
power
of
the
devil
,
yet
it
is
of
God
that
either
men
or
devils
are
permitted
to
do
such
things
,
who
could
easily
restrain
them
if
he
saw
cause
to
do
it
;
and
thirdly
,
because
the
Lords
aim
,
in
suffering
the
devil
and
wicked
men
thus
to
abuse
men
,
is
to
make
tryall
,
that
is
,
by
this
tryall
to
make
it
known
,
whether
they
love
the
Lord
their
God
with
all
their
heart
and
with
all
their
soul
,
this
being
a
sure
rule
,
that
those
whose
hearts
are
upright
towards
God
will
not
be
drawn
away
from
the
truth
of
God
by
such
delusions
,
according
to
that
of
the
Apostle
,
1.
John
2.
19.
They
went
out
from
us
,
but
they
were
not
of
us
;
for
if
they
had
been
of
us
they
would
no
doubt
have
continued
with
us
.
Vers.
5.
And
that
Prophet
,
or
that
dreamer
of
dreams
shall
be
put
to
death
,
&c.
]
Here
they
are
enjoyned
to
put
the
false
Prophet
to
death
that
shall
so
seduce
the
people
:
for
the
better
understanding
whereof
we
must
note
,
first
,
that
every
spreading
of
false
doctrines
in
matters
of
lesse
consequence
was
not
thus
to
be
punished
,
but
onely
the
seducing
of
men
from
the
true
religion
to
the
direct
worship
of
false
Gods
;
and
in
this
case
,
though
many
Expositours
hold
that
this
Law
concerned
onely
the
policie
of
the
Jews
,
yet
I
see
not
but
that
it
gives
the
Christian
Magistrate
power
also
to
provide
for
the
securing
of
his
people
,
even
by
the
capitall
punishment
of
those
that
seduce
them
to
an
apostacy
of
so
high
a
nature
;
secondly
,
that
in
the
reason
here
rendred
why
they
should
put
such
false
prophets
to
death
,
the
phrase
that
is
used
,
because
he
had
spoken
—
to
thrust
thee
out
of
the
way
which
the
Lord
thy
God
commanded
thee
to
walk
in
,
is
intended
to
imply
what
a
dangerous
and
strong
temptation
that
of
pretended
miracles
is
to
seduce
men
from
the
way
of
truth
;
and
therefore
our
Saviour
also
speaking
of
such
,
said
,
Mat.
24.
24.
They
shall
deceive
(
if
it
were
possible
)
the
very
elect
:
and
thirdly
,
that
the
last
clause
,
so
shalt
thou
put
the
evil
away
from
the
midst
of
thee
,
is
meant
both
of
the
evil
men
that
were
the
seducers
,
and
the
hurt
which
they
might
have
done
,
to
wit
,
that
by
cutting
off
these
evil
men
the
hurt
which
they
might
do
amongst
the
people
should
be
prevented
.
Vers.
6.
If
thy
brother
,
the
sonne
of
thy
mother
,
&c.
]
The
drift
of
this
place
is
to
let
them
know
,
that
not
onely
false
prophets
(
of
whom
he
had
spoken
in
the
former
verses
)
but
all
others
whatsoever
were
to
be
put
to
death
that
should
seduce
them
to
idolatry
,
not
openly
but
secretly
,
and
that
they
were
not
to
spare
those
that
were
dearest
to
them
,
&c.
And
for
the
fuller
clearing
of
this
,
we
may
note
,
first
,
that
this
phrase
,
If
thy
brother
the
sonne
of
thy
mother
,
is
here
used
,
either
to
distinguish
true
brothers
from
kindred
,
yea
from
all
other
Israelites
,
who
are
frequently
in
the
Scripture
called
their
brethren
;
or
else
emphatically
to
expresse
that
brother
that
is
usually
most
beloved
,
to
wit
,
a
brother
both
by
father
and
mother
,
at
least
a
brother
by
the
mothers
side
,
that
lay
in
the
same
belly
with
them
,
and
that
because
our
love
to
such
is
naturally
the
strongest
:
and
secondly
,
that
in
the
particular
mention
that
is
here
made
of
the
daughter
,
as
well
as
of
the
sonne
,
as
also
of
the
wife
,
there
is
not
onely
respect
had
to
the
love
that
men
bear
to
them
,
but
also
to
the
pity
that
men
are
prone
to
take
of
that
sex
:
men
are
naturally
enclined
to
take
compassion
of
that
sex
;
and
therefore
this
is
particularly
expressed
,
that
in
case
a
daughter
or
wife
seek
to
seduce
them
to
idolatry
,
they
must
be
put
to
death
,
and
there
must
be
no
pity
shown
them
because
of
their
sex
.
Indeed
because
there
is
no
mention
made
here
of
father
and
mother
,
therefore
some
have
thought
that
by
this
Law
the
child
was
not
bound
to
accuse
either
father
or
mother
,
if
they
sought
to
seduce
him
to
idolatry
,
the
Lord
not
enjoyning
this
in
regard
it
was
so
much
against
the
reverence
which
children
do
naturally
bear
to
their
parents
.
But
these
build
upon
too
weak
a
ground
:
Doubtlesse
in
Gods
cause
there
is
no
more
reason
for
the
child
to
regard
the
parents
,
then
for
the
husband
to
regard
the
wife
of
his
bosome
,
and
Levi
in
this
case
is
commended
for
closing
his
eyes
against
his
parents
,
because
he
said
unto
his
father
and
to
his
mother
,
I
have
not
seen
him
,
chap.
33.
9.
and
therefore
questionlesse
under
these
that
are
named
all
other
persons
that
are
most
dear
to
men
,
even
parents
also
,
are
comprehended
.
Vers.
7.
Namely
of
the
Gods
of
the
people
which
are
round
about
you
,
&c.
]
In
this
clause
,
of
the
Gods
of
the
people
which
are
round
about
you
,
&c.
there
is
a
warning
couched
that
they
should
not
be
moved
with
this
argument
,
that
the
nations
round
about
them
,
farre
and
near
,
all
over
the
face
of
the
earth
,
went
another
way
in
the
service
of
God
;
but
rather
should
say
as
S.
John
doth
,
1.
John
5.
19.
We
know
that
we
are
of
God
,
and
the
whole
world
l●eth
in
wickednesse
.
Yet
withall
we
may
understand
it
as
intended
also
to
shew
the
extent
of
this
Law
,
to
wit
,
that
whatsoever
gods
they
were
which
they
were
perswaded
to
worship
,
they
must
not
consent
to
do
it
,
but
must
onely
worship
the
Lord
their
God
.
Vers.
9.
But
thou
shalt
surely
kill
him
;
thine
hand
shall
be
first
upon
him
,
&c.
]
Thou
shalt
surely
kill
him
,
that
is
,
thou
shalt
inform
against
him
to
the
Magistrate
,
and
so
procure
that
justice
may
be
executed
upon
him
according
to
this
Law
,
to
wit
,
that
he
may
be
put
to
death
;
and
therefore
is
that
added
in
the
next
words
,
thine
hand
shall
be
first
upon
him
,
to
wit
,
as
being
the
party
accusing
and
giving
testimonie
against
him
;
for
that
was
Gods
Law
that
the
witnesses
should
throw
the
first
stones
at
him
that
was
to
be
stoned
,
Deut.
17.
7.
Vers.
13.
Certain
men
,
the
children
of
Belial
,
are
gone
out
from
among
you
,
&c.
]
That
is
,
certain
vild
,
wicked
,
and
mischievous
persons
.
Belial
is
by
inte●pretation
without
profit
,
or
,
without
yoke
,
that
is
,
base
,
lawlesse
,
rebellious
and
wicked
;
whence
this
name
is
given
to
Satan
,
or
Antichrist
,
opposed
to
Christ
,
2.
Corinth
.
6.
15.
What
concord
hath
Christ
with
Belial
?
and
to
men
and
women
given
over
unto
wickednesse
,
Judg.
19.
22.
The
men
of
the
citie
,
certain
sonnes
of
Belial
,
beset
the
house
round
about
,
&c.
and
1.
Sam.
1.
16.
Count
not
thine
handmaid
for
a
daughter
of
Belial
;
and
1.
Sam.
25.
25.
Let
not
my
Lord
—
regard
this
man
of
Belial
,
even
Nabal
.
As
for
the
phrase
here
used
of
going
out
from
among
the
Israelit●s
,
certain
men
,
the
children
of
Belial
are
gone
out
from
among
you
,
it
intimates
,
first
,
their
separating
of
themselves
from
Gods
people
in
point
of
religion
,
according
to
that
of
S.
John
,
1.
John
2.
19.
They
went
out
from
us
but
they
were
not
of
us
,
&c.
and
secondly
,
their
bold
and
presumptuous
carriage
of
themselves
herein
,
in
that
they
did
it
openly
,
as
proclaiming
warre
against
the
Lord
.
Vers.
14.
Then
shalt
thou
enquire
and
make
search
,
&c.
]
This
is
added
by
way
of
caution
,
in
two
regards
▪
first
,
to
let
them
know
that
though
they
did
but
heare
some
flying
report
of
such
a
wickednesse
,
yet
they
might
not
slight
such
a
report
,
but
must
enquire
carefully
whether
it
were
so
or
no
;
and
secondly
,
to
put
them
in
mind
that
on
the
other
side
yet
they
must
not
arm
themselves
against
their
brethren
(
as
is
afterwards
enjoyned
)
merely
upon
uncertain
reports
▪
but
must
first
make
diligent
search
and
enquiry
,
and
if
they
sound
it
evident
and
certain
,
then
they
should
proceed
against
them
as
is
here
appointed
.
CHAP.
XIV
.
Vers.
1.
YE
are
the
children
of
the
Lord
your
God
.
]
This
is
prefixed
as
a
reason
why
they
should
carefully
observe
,
as
all
the
commandments
of
God
,
so
more
especially
these
that
are
here
prescribed
:
for
being
the
children
of
God
,
and
so
consequently
heirs
of
eternall
salvation
,
it
was
fit
that
they
should
be
very
carefull
that
they
did
nothing
that
might
dishonour
their
father
,
or
disparage
themselves
;
and
therefore
not
to
mourn
as
men
without
hope
,
nor
to
conform
themselves
to
heathens
,
from
whom
God
had
separated
them
.
Ye
shall
not
cut
your selves
,
nor
make
any
baldnesse
between
your
eyes
for
the
dead
.
]
That
is
,
in
the
fore-part
of
your
heads
,
just
over
the
space
that
is
between
your
eyes
.
See
the
notes
upon
Levit.
21.
5.
and
19.
27
,
28.
Vers.
3.
Thou
shalt
not
eat
any
abominable
thing
,
&c.
]
See
the
notes
on
the
11.
chapter
of
Leviticus
.
Vers.
13.
And
the
glede
,
&c.
]
This
bird
is
not
mentioned
in
the
11.
of
Leviticus
,
but
is
comprehended
under
others
of
the
same
kind
that
are
there
named
.
Vers.
21.
Thou
shalt
give
it
unto
the
stranger
that
is
in
thy
gates
,
that
he
may
eat
it
,
&c.
]
Not
the
proselyte
or
stranger
joyned
to
the
Church
,
for
such
were
bound
to
keep
the
whole
law
,
and
this
in
speciall
,
Levit.
17.
15.
but
the
stranger
of
anothe●
religion
,
who
onely
sojourned
amongst
them
.
Vers.
22.
Thou
shalt
truly
tithe
all
the
increase
of
thy
seed
,
&c.
]
There
was
a
tithe
payed
every
yeare
to
the
Levites
in
the
severall
places
of
their
habitation
,
Numb
.
18.
24.
and
there
was
likewise
another
tithe
(
as
was
noted
before
on
chap.
12.
6.
)
which
the
owners
carried
yearly
with
them
to
Jerusalem
,
and
was
spent
there
in
holy
feasting
before
the
Lord
.
Either
therefore
these
words
in
the
22.
verse
,
Thou
shalt
truly
tithe
all
the
m●r●ase
of
thy
seed
that
thy
field
bringeth
forth
year
by
year
,
are
meant
of
the
first
of
these
tithes
payed
to
the
Levi●e●
,
and
then
those
that
follow
verse
23.
And
thou
shalt
eat
before
the
Lord
thy
God
,
in
the
place
which
he
shall
●●oose
to
place
his
name
there
,
the
tithe
of
thy
corn
,
of
thy
wine
,
and
of
thine
oyl
,
are
meant
of
the
second
tithe
spent
in
their
holy
feasts
;
or
if
both
ver●es
are
meant
of
one
and
the
same
tithe
,
then
doubtlesse
they
are
both
meant
of
the
second
tithe
:
for
neither
w●re
the
first
tithes
carried
up
to
Jerusalem
,
nor
had
the
owners
any
power
to
eat
of
them
.
Vers.
23.
And
thou
shalt
eat
before
the
Lord
thy
God
in
the
place
which
he
shall
choose
,
&c.
]
The
tithes
,
here
appointed
to
be
eaten
by
the
people
in
the
place
which
God
should
choose
,
cannot
be
meant
of
the
tithes
which
were
yearly
paid
to
the
Levites
.
Numb
.
18.
24.
but
were
a
second
tithe
,
as
is
shown
in
the
foregoing
note
;
and
the
like
must
be
held
concerning
the
firstlings
of
their
herds
and
slocks
here
mentioned
,
of
which
see
the
note
upon
ch●p
.
12.
17.
As
for
the
last
clause
of
the
verse
,
where
a
reason
is
rendered
why
the
Lord
did
enjoyn
them
to
go
up
to
the
place
which
he
should
choose
,
and
there
to
fea●t
together
with
these
their
holy
things
,
namely
,
that
they
might
learn
to
fear
the
Lord
their
God
alwayes
,
the
ground
of
this
may
be
1.
Because
the
very
presenting
of
themselves
thus
yearly
before
the
Lord
with
their
sacrifices
and
offerings
must
needs
be
of
it self
a
good
means
to
keep
their
hearts
in
a
continuall
aw
and
reverence
of
God
;
and
2.
because
when
they
went
up
to
Gods
holy
place
,
the
Priests
were
wont
to
instruct
them
in
the
law
and
the
pro●ises
conc●●ning
the
Messiah
(
according
to
the
dispensation
of
those
darker
times
)
and
in
their
sacrifices
they
beheld
a
shadow
of
their
redemption
by
him
,
all
which
must
needs
conduce
much
to
teach
them
to
fear
the
Lord
their
God
.
Vers.
24.
And
if
the
way
be
too
long
for
thee
,
so
that
thou
art
not
able
to
carry
it
,
&c.
]
In
these
words
there
is
an
exception
added
to
the
former
law
,
to
wit
,
that
in
case
they
dwelt
very
farre
from
the
house
of
God
,
and
their
tithes
and
firstlings
were
so
much
in
quantitie
that
they
could
not
well
carry
them
so
farre
(
which
to
imply
that
clause
is
added
in
the
end
of
this
verse
,
when
the
Lord
thy
God
hath
blessed
thee
)
then
they
might
sell
these
things
,
and
c●rry
the
money
with
them
,
and
buy
therewith
what
they
were
to
use
there
.
Vers.
28.
At
the
end
of
three
years
thou
shalt
bring
forth
all
the
tithe
of
thine
increase
the
same
year
,
&c.
]
Here
is
expresse
mention
made
of
a
third
sort
of
tithe
,
different
from
tho●e
two
before
mentioned
,
vers.
22
,
and
23.
For
1.
this
was
onely
paid
every
third
year
,
to
wit
,
each
third
year
after
the
Sabbaticall
year
,
when
the
land
lay
at
rest
,
and
so
there
was
then
no
tithe
paid
at
all
,
but
all
things
were
common
,
Exod.
23.
10
,
11.
And
2.
this
was
for
another
service
:
the
first
of
those
tithes
mentioned
before
were
wholly
the
Levites
portion
,
and
therefore
often
called
,
the
Lords
inheritance
,
and
the
second
or
the
price
of
them
was
carried
up
by
the
owners
to
the
Lords
dwelling
place
,
and
spent
in
holy
feasting
before
the
Lord
,
but
this
now
was
laid
up
in
some
publick
place
in
the
towns
and
cities
where
they
dwelt
,
and
was
not
onely
for
the
use
of
the
Levites
,
but
also
for
the
stranger
,
the
fatherlesse
,
and
the
widow
,
&c.
as
is
expressed
here
,
vers.
29.
So
that
it
seems
whereas
the
two
first
years
after
the
Sabbaticall
year
there
were
two
tithes
onely
separated
from
their
estates
,
the
first
for
the
Levites
,
the
second
to
be
spent
in
holy
feasting
before
the
Lord
,
on
the
third
year
they
separated
a
third
tithe
,
which
was
for
the
poore
in
the
places
where
they
dwelt
;
and
so
again
the
two
next
years
they
separated
onely
the
two
first
tithes
,
and
then
on
the
third
year
three
tithes
again
,
and
so
then
the
next
year
was
again
the
Sabbaticall
year
.
I
know
there
are
many
Expositours
hold
that
the
tithe
here
mentioned
,
which
was
at
the
end
of
three
years
laid
up
for
the
poore
,
was
the
very
same
tithe
which
the
two
years
before
the
owners
spent
in
holy
feasting
:
the
third
year
,
they
say
,
this
second
tithe
was
not
carried
up
to
Jerusalem
to
be
spent
in
their
holy
feasts
there
,
but
it
was
laid
up
at
home
for
the
use
of
the
poore
.
But
two
arguments
may
be
brought
against
this
opinion
from
a
following
passage
concerning
the
third
years
tithes
,
chap.
26.
12.
which
cannot
well
be
answered
.
The
first
is
,
that
this
third
year
is
there
called
the
year
of
tithing
,
there
being
no
probable
reason
that
can
be
given
why
that
year
should
be
called
peculiarly
the
year
of
tithing
,
but
onely
this
,
because
that
year
they
separated
three
tithes
from
their
estates
,
one
more
then
on
other
years
:
If
the
tithes
on
this
third
year
laid
up
for
the
poore
were
the
same
which
the
two
former
years
they
had
spent
in
holy
feasting
,
then
did
they
separate
no
more
tithes
this
third
year
then
on
other
years
;
and
why
then
should
it
be
called
the
year
of
tithing
?
The
second
argument
is
,
that
on
this
third
year
every
man
was
to
go
up
to
Jerusalem
,
and
there
to
make
a
solemn
pro●ession
that
he
had
faithfully
paid
all
his
tithes
;
and
it
is
no
way
probable
that
when
he
went
up
to
Jerusalem
to
make
this
solemn
profession
he
should
not
then
carry
with
him
those
second
tithes
which
were
to
be
spent
in
holy
seasting
before
the
Lord
,
When
,
saith
Moses
,
thou
hast
made
an
end
of
tithing
all
the
tithes
of
thine
increase
,
the
third
year
,
which
is
the
year
of
tithing
▪
and
hast
given
it
unto
the
Levites
,
the
stranger
,
the
fatherlesse
,
and
the
widow
,
then
thou
shalt
say
before
the
Lord
thy
God
,
I
have
brought
away
the
hallowed
things
out
of
mine
house
,
and
also
have
given
them
unto
the
Levi●●●
,
and
unto
the
stranger
,
&c.
and
indeed
what
were
those
hallowed
things
which
he
had
brought
with
him
out
of
his
house
,
if
they
were
not
that
second
tithe
which
was
to
be
spent
in
holy
feasting
before
the
Lord
?
and
therefore
doubtlesse
this
third
year
they
separated
three
severall
tithes
from
their
increase
,
the
first
which
was
the
Levites
yearly
livelyhood
,
the
second
which
they
carried
up
with
them
to
Jerusalem
,
therewith
to
feast
before
the
Lord
,
and
the
third
which
was
laid
up
for
the
poor
e.
CHAP.
XV.
Vers.
1.
AT
the
end
of
every
seven
years
thou
shalt
make
a
release
,
&c.
]
That
is
,
when
the
seventh
year
comes
,
which
is
the
●nd
or
last
of
the
seven
;
for
we
see
vers.
9.
that
the
seventh
year
is
called
the
year
of
release
,
Behold
the
seventh
year
,
the
year
of
release
,
is
at
hand
;
as
likewise
Jer.
34.
14.
at
the
end
of
seven
years
let
ye
go
every
man
his
brother
,
is
explained
in
the
next
words
thus
,
when
he
hath
served
thee
six
years
thou
shalt
let
him
go
free
from
thee
.
Now
this
year
of
release
was
that
seventh
year
spoken
of
,
Exod.
23.
11.
and
Levit.
25.
4.
to
wit
,
the
Sabbaticall
year
,
when
the
land
was
to
keep
a
Sabbath
of
rest
,
there
being
that
year
neither
plowing
nor
sowing
,
nor
any
work
of
husbandry
used
.
The
greatest
difficulty
concerning
these
words
is
,
what
this
release
was
,
which
is
expressed
in
the
following
verse
thus
,
every
creditour
that
lendeth
ought
unto
his
neighbour
shall
release
it
,
he
shall
not
exact
it
of
his
neighbour
,
or
of
his
brother
,
that
is
,
of
any
Israelite
whatsoever
,
because
it
is
called
the
Lords
release
,
that
is
,
because
the
Lord
hath
ordained
it
to
be
a
year
of
release
.
Some
Expositours
hold
that
the
release
here
enjoyned
was
an
absolute
acquitting
and
discharging
of
the
debt
for
ever
;
onely
they
adde
that
they
were
bound
thus
to
forgive
the
debts
of
the
poore
onely
,
and
that
therefore
it
is
added
,
vers.
4.
save
when
there
shall
be
no
poore
among
you
,
intimating
that
of
the
rich
they
might
require
what
was
owing
them
.
But
on
the
other
side
many
of
the
best
Expositours
hold
that
it
is
onely
meant
of
a
not
exacting
that
year
the
debts
that
were
owing
them
;
and
that
because
,
vers.
8.
the
people
are
commanded
to
lend
to
their
poore
brethr●n
,
notwithstanding
this
law
,
even
when
the
year
of
release
was
near
at
hand
;
and
it
were
strange
that
it
should
be
called
lending
when
they
knew
that
immediately
at
the
year
of
release
their
debt
should
absolutely
be
acquitted
and
made
void
.
And
indeed
because
the
Hebrew
word
,
here
translated
a
release
of
debts
,
may
be
rendred
a
remission
,
or
,
intermission
,
and
is
the
same
that
is
elsewhere
used
,
to
wit
,
Exod.
23.
11.
where
speech
is
of
the
land
that
it
should
be
let
rest
or
intermitted
from
tillage
,
that
being
onely
for
the
seventh
year
,
it
cannot
be
gathered
from
this
word
that
they
were
to
give
an
absolute
release
of
their
debts
for
ever
,
but
onely
that
they
were
not
to
exact
them
this
seventh
year
,
and
that
because
there
was
neither
sowing
nor
reaping
nor
other
works
of
husbandry
that
year
,
and
so
the
poore
had
not
such
means
to
pay
their
debts
as
in
other
years
.
However
as
in
regard
of
the
Sabbath-rest
of
this
year
(
of
which
see
the
note
upon
Exod.
23.
11.
)
so
also
in
regard
of
this
release
of
debts
at
that
time
,
this
year
was
a
figure
or
type
of
that
acceptable
year
of
grace
,
which
brought
us
a
release
of
our
sinne●
(
which
are
called
our
debts
,
Matth.
6.
●●
.
)
by
and
through
Christ
our
Saviour
,
and
whereby
we
also
are
taught
to
put
〈…〉
●e
bowels
of
mercy
,
forbearing
one
another
,
and
forgiving
one
another
,
&c.
〈…〉
●2
,
13.
Vers.
3.
Of
a
foreiner
thou
mayest
exact
it
again
.
]
The
foreiner
here
intended
,
of
whom
they
might
exa●t
their
debts
,
notwithstanding
the
year
of
release
,
is
by
some
thought
to
be
every
stranger
of
another
nation
,
yea
though
he
were
a
proselyte
:
but
others
think
it
is
meant
onely
of
those
strangers
that
had
not
embraced
the
true
rel●gion
;
and
so
indeed
this
law
did
the
more
fully
represent
that
spirituall
release
,
whereof
it
was
intended
to
be
a
figure
or
type
,
in
that
none
can
have
any
share
in
this
great
priviledge
of
the
remission
of
sinnes
that
are
alien●
and
strangers
from
the
commonwealth
of
Israel
,
that
is
,
none
but
those
that
are
true
members
of
the
Church
,
and
Christians
indeed
.
Vers.
4.
Save
when
there
shall
be
n●
poore
among
you
.
]
This
(
according
to
our
translation
)
is
added
as
an
exception
,
that
unlesse
their
debters
were
poo●e
they
were
not
bound
to
forbear
the
debt
.
But
the
other
translation
,
which
is
in
the
margin
of
our
Bibles
,
seem●
the
best
,
To
the
end
that
there
be
no
poore
among
you
;
and
so
it
is
added
as
a
reason
of
the
former
law
,
to
wit
,
that
there
might
not
be
through
exacting
of
debts
any
man
brought
to
extreme
poverty
.
For
the
Lord
shall
greatly
blesse
thee
,
&c.
]
These
words
contain
a
reason
that
may
induce
them
thus
to
shew
mercy
in
not
exacting
their
debts
at
the
year
of
rel●ase
,
namely
,
because
if
in
this
and
other
things
they
were
obedient
to
Gods
laws
,
the
Lord
would
so
abundantly
blesse
them
,
that
they
sho●ld
be
well
able
thus
to
forbear
the
exacting
of
their
debts
,
and
it
should
be
no
prejudice
at
all
to
th●m
.
Vers.
12.
And
if
thy
brother
,
an
Hebrew
man
or
an
Hebrew
woman
,
be
sold
unto
thee
,
and
serve
thee
six
years
,
&c.
]
Which
they
usually
did
,
unlesse
the
year
of
Jubile
happened
in
the
mean
time
,
Levit.
25.
40
,
41.
concerning
which
see
the
notes
upon
Exod.
21.
2.
for
this
is
not
here
added
as
a
priviledge
of
the
year
of
release
,
but
as
another
act
of
mercy
agr●eable
to
that
before
enjoyned
concerning
the
remitting
of
debts
every
Sabbaticall
year
:
for
indeed
,
how
should
the
setting
free
of
servants
be
made
one
of
the
great
priviledges
of
the
year
of
Jubile
,
if
the
like
had
been
done
every
seventh
year
,
which
was
the
year
of
release
?
or
to
what
purpose
had
it
been
to
prescribe
that
no
Hebrew
servant
should
serve
above
six
years
,
as
is
appointed
Exod.
21.
2.
if
they
could
never
serve
six
years
,
unless●
they
began
their
service
immediately
after
the
year
of
release
,
and
that
because
otherwise
when
their
release
came
they
must
be
set
●●ee
.
Vers.
15.
And
thou
shalt
remember
that
thou
wast
a
bond-man
,
&c.
]
The
Israelites
bondage
in
Egypt
,
and
the
Lords
delivering
them
,
is
often
pressed
upon
them
,
to
make
them
●●ew
mercy
to
their
servants
,
and
to
set
them
free
at
the
time
appointed
▪
of
God
,
both
because
the
remembrance
of
our
own
miseries
doth
naturally
incline
mans
heart
to
take
pity
of
those
that
are
in
the
same
condition
,
and
likewise
because
it
must
needs
be
acknowledged
fitting
that
men
should
imitate
the
mercy
and
compassion
of
God
.
But
b●sides
▪
there
is
covertly
a
hint
given
of
a
further
matter
,
to
wit
,
that
●s
they
were
not
sent
empty
away
out
of
their
bondage
in
Egypt
▪
but
came
away
thence
with
much
of
the
riches
of
Egypt
,
so
they
should
not
send
away
their
servants
empty
when
they
set
them
free
,
but
should
give
them
liberally
of
that
they
had
,
which
was
the
thing
enjoyned
in
the
foregoing
verses
.
Vers.
16.
And
it
shall
be
if
●e
say
unto
thee
,
I
will
not
go
aw●y
s●om
thee
,
&c.
]
S●e
the
note
upon
Exod.
23.
6.
and
Levit.
25.
40.
Vers.
17.
And
als●
unto
thy
maid-servant
thou
shalt
do
likewise
.
]
Because
this
follows
so
immediately
upon
that
which
went
before
concerning
the
boring
of
the
ear
of
that
man-servant
which
refused
to
be
set
free
at
six
years
end
,
there●ore
many
Expositours
hold
(
and
most
prob●bly
,
there
being
no
other
place
of
Scripture
that
shows
the
contrary
)
that
even
the
ears
of
maid-servants
were
bored
likewise
,
if
they
refused
their
freedome
at
the
time
appointed
;
yet
the
Hebrews
say
that
this
clause
,
And
also
unto
thy
maid-servant
thou
shalt
do
likewise
,
hath
onely
reference
unto
that
which
was
said
in
the
●ormer
verses
concerning
the
setting
free
of
their
men-servants
at
six
years
●nd
,
and
the
gifts
they
should
give
them
when
they
set
them
free
,
to
wit
,
that
herein
to
their
maid-servants
they
should
do
likewise
.
Vers.
18.
For
he
hath
been
worth
a
double
hired
servant
to
thee
,
&c.
]
Not
because
of
the
hard
service
he
hath
done
above
the
service
of
an
hireling
,
as
some
think
;
for
by
the
law
Hebrew
servants
might
not
be
u●ed
like
slaves
,
but
like
hired
servants
,
Levit
,
25.
39
▪
40.
but
because
hired
servants
had
great
w●ges
,
besides
meat
and
drink
,
&c.
which
servants
that
were
sold
had
not
,
in
regard
whereof
amongst
us
the
service
of
an
appr●ntice
is
counted
more
prositable
then
that
of
journeymen
or
hired
servants
;
and
some
adde
also
because
hired
servants
did
us●ally
serve
for
three
years
,
which
they
ground
upon
that
,
Esa.
16.
14.
Within
three
years
,
as
the
years
of
an
hireling
.
Vers.
20.
Thou
shalt
e●t
it
be●ore
the
Lord
thy
God
year
by
●ear
,
&c.
]
I
have
formerly
shown
upon
Deut.
12.
17.
that
there
were
certain
firstlings
(
which
were
not
those
firstling-males
that
did
first
open
the
matrice
,
and
that
were
the
Lords
by
that
generall
Law
of
the
firs●-born
,
Numb
.
18.
15.
)
and
that
these
might
b●
brought
●nto
the
Lord
as
p●ace-offerings
,
and
so
the
owners
and
their
housholds
might
eat
of
these
before
the
Lord
;
and
of
these
therefore
severall
Expositours
do
understand
this
place
.
But
yet
because
in
the
foregoing
verse
it
is
said
of
the
firstling
males
here
intended
,
Thou
shalt
do
no
work
with
the
firstling
of
thy
bullock
,
nor
shear
the
firstling
of
thy
sheep
;
and
this
seems
to
imply
that
the
firstlings
here
meant
are
those
firstlings
which
were
the
Lords
due
so
soon
as
ever
they
fell
by
that
generall
Law
of
the
first-born
,
and
therefore
the
owners
had
not
power
to
reap
any
profit
by
them
;
therefore
others
understand
these
words
as
spoken
to
the
priests
,
Thou
shalt
eat
it
be●ore
the
Lord
,
—
that
is
▪
the
priest
,
to
whom
God
gav●
all
the
firstlings
of
Isra●l
as
their
po●tion
:
for
as
,
say
they
,
Moses
spake
all
that
went
before
in
this
chapter
to
the
people
of
Isra●l
,
so
here
he
continueth
his
s●eech
in
the
same
manner
,
though
that
he
speaks
were
intended
of
the
priests
peculiarly
,
because
he
speaks
to
the
whole
body
of
Israel
as
one
man
,
under
whom
the
priests
were
also
comprehended
.
Vers.
22.
Thou
shalt
eat
it
within
thy
gates
,
&c.
]
T●●t
is
,
the
priest
,
as
above
;
and
that
as
common
meat
in
their
own
private
dwell●●gs
;
or
●lse
it
is
meant
that
the
owner
should
redeem
it
,
as
any
other
unclean
beast
,
a●d
then
eat
it
without
scruple
of
conscience
;
or
it
is
spoken
of
those
second
so●t
of
firstlings
,
concerning
which
we
may
see
what
is
noted
,
chap.
12.
17.
CHAP.
XVI
.
Vers.
2.
THou
shalt
therefore
sacrifice
the
Passeover
unto
the
Lord
thy
God
,
of
the
flock
and
the
herd
,
&c.
]
Because
of
the
Passeover
,
here
enjoyned
to
be
sacrificed
,
it
is
said
,
that
it
must
be
of
the
flock
and
the
herd
,
it
cannot
be
meant
of
the
Paschall-lamb
which
was
killed
on
the
fourteenth
day
of
this
moneth
at
even
:
but
either
by
the
Passeover
we
must
here
understand
joyntly
both
the
Paschal-lamb
and
those
other
sacrifices
which
did
accompany
the
eating
of
the
Paschal-lamb
,
which
were
of
sheep
or
bullocks
,
as
namely
those
enjoyned
Numb
.
28.
19.
&c.
and
such
other
as
men
would
voluntarily
bring
,
an
example
whereof
we
have
2.
Chron.
35.
7
,
8
,
&c.
or
else
by
the
Passeover
is
here
meant
the
feast
of
the
Passeover
,
and
then
thus
the
words
must
be
understood
,
Thou
shalt
sacrifice
the
Passeover
,
that
is
,
Thou
shalt
celebrate
the
Passeover
with
sacrifices
of
the
flock
and
of
the
herd
,
&c.
Vers.
3.
Seven
dayes
shalt
thou
eat
unleavened
bread
therewith
,
even
the
bread
of
affliction
,
&c.
]
That
is
,
the
bread
which
is
a
memoriall
of
your
afflictions
in
Egypt
(
as
being
usually
the
bread
of
those
that
lived
in
affliction
and
poverty
)
and
of
your
hasty
coming
out
from
thence
,
before
your
bread
had
time
to
be
leavened
,
concerning
which
see
the
note
upon
Exod.
12.
15.
Vers.
4.
And
there
shall
be
no
leavened
bread
seen
with
th●e
in
all
thy
coasts
seven
dayes
.
]
As
they
might
not
eat
any
leavened
bread
all
the
time
of
this
feast
,
so
neither
might
they
suffer
any
leaven
to
be
in
their
houses
,
to
wit
,
to
make
it
the
surer
that
they
might
not
be
tempted
to
eat
of
it
,
or
to
use
any
leaven
in
the
bread
which
they
baked
.
Neither
shall
there
any
thing
of
the
flesh
,
which
thou
sacrificedst
the
first
day
at
even
,
remain
all
night
untill
the
morning
.
]
This
must
needs
be
meant
of
the
flesh
of
the
Paschal-lamb
,
which
was
killed
at
the
end
of
the
foureteenth
day
,
and
was
to
be
eaten
all
of
it
that
night
following
before
the
morning
of
the
fifteenth
day
,
or
else
the
remainder
of
it
was
to
be
b●rnt
in
the
fire
;
concerning
which
see
the
note
upon
Exod.
12.
10.
For
though
the
Paschal-lamb
was
not
prope●ly
a
sacrifice
,
b●cause
no
part
of
it
was
offered
upon
the
altar
;
yet
considering
that
it
was
killed
to
the
honour
of
God
,
and
as
a
type
of
Christ
,
the
Lamb
of
God
that
takes
away
the
sinnes
of
the
world
,
it
needs
not
seem
strange
▪
that
here
it
is
said
to
be
s●crificed
.
Vers.
5.
Thou
mayest
not
sacrifice
the
Passeover
within
any
of
thy
gates
,
&c.
]
That
is
,
not
in
any
town
or
city
save
onely
in
Jerusalem
▪
where
Christ
our
p●schallamb
was
sacrificed
for
us
.
And
indeed
,
after
God
had
c●osen
that
to
be
the
place
of
his
publick
worship
,
they
did
onely
eat
the
Passeover
there
.
See
Luke
2.
41.
but
in
any
private
house
in
Jerusalem
they
might
both
kill
and
eat
the
Passeover
,
Matth.
26.
18.
onely
their
sacrifices
which
they
offered
at
that
●e●st
might
o●ely
be
offered
in
the
temple
.
Vers.
6.
There
thou
shalt
sacrifice
the
Passe●ver
at
even
,
at
the
going
down
of
the
sunne
,
at
the
season
that
thou
camest
forth
out
of
Egypt
.
▪
That
is
▪
the
very
same
day
of
the
moneth
Abib
when
thou
camest
forth
ou●
of
Egypt
,
to
wit
,
the
●oureteenth
day
of
the
moneth
:
or
if
these
words
,
at
the
season
that
thou
camest
forth
out
of
Egypt
,
have
reserence
to
that
which
went
before
,
at
even
,
at
the
going
down
of
the
sunne
,
yet
it
must
not
be
taken
so
as
if
the
time
of
sunsetting
were
exactly
the
very
ti●e
when
the
I●raelites
went
out
of
Egypt
(
for
it
is
evident
,
Exod.
12.
29
,
&c.
that
it
was
after
midnight
ere
they
had
leave
given
them
to
go
)
but
onely
that
the
night
after
that
evening
when
they
first
eat
the
Passeover
they
went
out
of
Egypt
,
and
were
then
indeed
p●eparing
to
be
gone
;
whence
it
was
that
they
were
appointed
to
eat
the
Passeover
in
such
haste
,
the
Lord
having
told
them
beforehand
of
that
which
sho●ld
happen
▪
and
had
scarce
leisure
to
make
an
end
of
celebrating
that
holy
f●ast
,
because
the
Egypt●ans
were
so
eager
to
have
them
pack
up
and
be
gone
.
Vers.
7.
And
thou
shalt
t●rn
in
the
morning
and
go
unto
thy
tents
.
]
That
is
,
the
morning
after
the
feast
o●
unleavened
bread
was
ended
,
which
was
kept
seven
dayes
;
so
that
the
●ext
words
in
the
●ighth
verse
,
six
dayes
thou
shalt
eat
,
&c.
are
added
to
shew
what
morning
this
was
that
is
here
mentioned
,
to
wit
,
the
morrow
●fter
the
solemn
assembly
on
the
sev●nth
day
.
Indeed
some
hold
that
the
morning
here
mentioned
must
be
the
morning
of
the
fiftee●th
day
,
the
morning
after
they
had
eaten
the
Passeover
,
which
is
altogether
improbable
,
because
the
fifteenth
day
was
a
solemn
festivall
,
and
therefore
it
is
not
likely
that
liberty
of
travelling
and
leaving
Je●usalem
on
that
day
was
allowed
them
;
and
because
we
shall
still
find
that
the
people
used
to
stay
at
Jerusalem
all
the
seven
dayes
of
this
feast
,
which
we
may
see
,
2.
Chron.
30.
21.
and
so
in
other
place●
.
Vers.
9.
Begin
to
number
the
seven
weeks
from
such
time
as
thou
beginnest
to
put
the
sicle
to
the
corn
.
]
Namely
,
to
reap
the
wave-sheaf
,
the
first-fruits
of
barley-harvest
,
which
was
on
the
sixteenth
day
of
that
moneth
of●ered
unto
the
Lord
.
See
the
note
upon
Le●it
.
23.
10
,
11.
Vers.
10.
And
thou
shalt
k●ep
the
feast
of
weeks
unto
the
Lord
thy
God
with
a
tribute
of
a
freewi●●-off●ring
,
&c.
]
●his
contribution
or
tribute
of
a
●●eewill-offering
is
neither
the
sacrifice
appointed
for
the
feast-day
,
Numb
.
18.
27
,
31.
nor
the
two
loaves
and
sacrifices
with
them
▪
commanded
Levit.
23.
17
,
20.
for
these
were
not
voluntary
offerings
,
but
necessarily
enjoyned
;
over
and
besides
them
God
here
appointeth
men
voluntarily
to
bring
unto
him
of
their
fruits
what
they
could
and
would
.
Vers.
12.
And
thou
shalt
remember
that
thou
wast
a
bondman
in
Egypt
,
&c.
]
This
is
added
,
fir●●
,
to
shew
that
this
was
the
chief
end
of
solemnizing
this
fea●t
,
to
cause
them
with
themselves
to
remember
this
their
deliverance
;
s●condly
,
as
a
motive
to
obey
willingly
both
this
and
all
other
the
commandment●
of
God
;
thirdly
▪
as
a
motive
to
make
them
respect
their
servants
and
the
poore
strangers
in
this
t●eir
feast
,
as
in
●he
former
verse
he
had
appointed
.
Vers.
13.
Thou
shalt
observe
the
feast
of
tabernacles
seven
dayes
,
after
tha●
thou
ha●t
gathered
in
thy
corn
and
thy
wine
.
]
S●e
the
note
upon
Exod.
●3
.
16.
Vers.
18.
Judges
and
officers
●halt
thou
make
thee
in
all
thy
gates
,
&c.
]
To
wit
,
judges
to
give
judge●ent
,
and
of●icers
to
ex●cute
the
sentence
of
the
judges
:
and
because
▪
the
places
of
●●di●●tur●
were
usually
in
the
gates
of
their
towns
and
cities
,
therefore
it
is
said
,
Judges
and
officers
shalt
thou
make
th●e
in
all
thy
gates
▪
Vers.
19.
For
a
gift
d●th
blind
the
eyes
of
the
wise
,
and
pervert
the
words
of
the
righteous
.
]
That
is
,
it
will
make
a
wise
man
,
that
is
able
to
judge
between
right
and
wrong
,
think
and
perswade
himself
that
he
doth
right
,
when
he
doth
manifest
wrong
,
and
it
will
make
a
good
man
pervert
justic●
even
against
his
conscience
,
though
in
other
things
he
makes
conscience
of
his
wayes
.
Vers.
21.
Thou
sh●●t
not
plant
thee
a
grove
of
any
trees
near
unto
the
altar
of
the
Lord
,
&c.
]
This
Law
the
Isra●lites
did
afterwards
many
times
break
,
as
we
may
s●e
,
Judg.
3.
7.
1.
Kings
14.
23.
16.
33.
18.
19.
which
was
in
them
grosse
idolatry
;
and
yet
the
Patriarchs
did
formerly
worship
God
in
groves
,
and
that
without
sinne
.
S●e
the
note
on
Gen.
21.
33.
CHAP.
XVII
.
Vers.
1.
THou
shalt
not
sacrifice
unto
the
Lord
thy
God
any
bull●ck
,
or
sheep
,
wherein
is
blemish
,
&c.
]
See
the
notes
upon
Levit.
22.
20
,
21.
Vers.
2.
If
there
be
found
among
you
within
any
of
thy
gates
,
&c.
]
The
summe
of
the
law
here
delivered
is
this
,
That
if
any
amongst
them
were
sound
guilty
of
idolatry
in
that
they
had
worshipped
either
the
sunne
,
or
the
moon
,
or
any
of
the
host
of
heaven
,
or
consequently
any
other
creature
(
for
these
the
most
glorious
of
Gods
creatures
are
onely
mentioned
to
imply
that
much
lesse
might
they
worship
stocks
and
stones
,
or
any
other
creatures
)
they
must
certainly
be
stoned
to
death
,
whether
it
were
man
or
woman
(
no
pity
must
be
shown
to
them
for
the
weaknesse
of
their
sex
)
and
the
reason
is
implyed
in
this
verse
,
because
they
had
wrought
wickednesse
in
the
sigh●
of
the
Lord
,
in
transgressing
his
covenant
:
where
we
must
note
that
idolatry
is
termed
a
transgressing
of
Gods
covenant
,
not
onely
because
it
was
(
as
all
other
sinnes
are
)
contrary
to
Gods
law
,
which
they
had
covenanted
to
obse●ve
and
keep
;
but
also
because
therein
men
did
openly
as
it
were
renounce
God
and
th●
true
religion
,
and
chuse
themselves
other
gods
whom
they
would
serve
,
and
therefore
this
was
in
a
more
speciall
and
●minent
manner
a
transgressing
of
the
covenant
.
Vers.
4.
And
it
be
told
thee
,
and
thou
hast
heard
of
it
,
and
enquired
d●ligently
,
and
behold
,
it
be
true
,
&c.
]
This
is
added
both
lest
in
favour
of
any
man
th●y
should
slight
a
report
brought
unto
them
,
and
not
carefully
enquire
of
it
;
and
als●
lest
they
should
be
too
hasty
to
punish
men
upon
uncertain
reports
.
Vers.
7.
The
hands
of
the
witnesses
shall
be
first
upon
him
to
put
him
to
death
,
and
afterward
the
hands
of
all
the
people
.
]
The
witnesses
were
to
throw
the
first
stones
at
them
that
were
condemned
to
be
stoned
,
which
was
t●
make
men
the
more
afraid
to
bear
false
witnesse
,
and
that
because
it
was
supposed
that
men
would
be
afraid
after
good
deliberation
to
have
a
hand
in
killing
an
innocent
man
,
though
in
their
wrath
and
fury
they
might
speak
that
which
might
tend
to
the
losse
of
his
lise
.
But
then
afterwards
all
the
people
assembled
were
to
have
a
hand
in
the
ex●cution
of
him
▪
thereby
to
inure
them
to
be
servent
and
zealous
in
Gods
cause
against
all
those
that
should
despise
and
disr●gard
his
laws
.
Vers.
8.
If
there
arise
a
matter
too
hard
for
thee
in
judgement
,
between
bloud
and
blo●d
,
&c.
]
Her●●he
I●ra●lites
were
taught
what
they
were
to
do
〈…〉
question
did
ari●e
concerning
any
cause
that
was
brought
before
their
Ju●ges
and
Magis●rates
,
in
their
severall
towns
and
cities
,
which
the
magistr●tes
●●●re
so●nd
so
hard
that
they
made
a
doubt
,
or
were
of
different
j●dgement
amongst
t●●mselves
,
what
to
determine
in
it
,
as
between
bloud
and
bloud
,
that
is
,
in
ca●e
of
bloudshed
,
whether
it
were
to
be
judged
wilfull
murder
,
or
▪
as
we
call
i●
,
chance
▪
medley
,
and
so
in
any
other
questionable
cause
,
either
concerning
any
plea
about
their
est●●es
▪
or
concerning
any
stroke
given
,
or
any
other
thing
of
the
like
n●ture
▪
●o
wit
,
that
in
this
case
they
were
to
go
up
to
the
place
which
God
should
c●●se
(
which
was
Jerusalem
in
after-ages
)
and
there
resort
to
the
pri●s●s
,
as
expounders
of
the
law
,
and
to
the
judge
,
that
is
,
the
j●●ge●
▪
the
civil
Magi●trates
,
who
were
judicially
to
give
sent●nce
according
to
the
●●i●sts
●●po●ition
of
the
law
,
that
so
by
them
the
matter
in
question
might
be
d●c●d●●
:
and
o●
this
I
conceive
that
is
meant
,
2.
Chron.
19.
8
,
9
,
10.
Moreover
in
J●rusalem
di●
Jehoshaphat
set
of
the
Levites
,
and
of
the
priests
,
and
of
the
chief
of
the
fathers
of
Israel
▪
for
the
ju●gement
of
the
Lord
,
and
for
controversies
,
when
they
returned
to
Jerusalem
▪
&c.
and
that
they
were
appointed
to
go
up
unto
Jerusalem
with
all
such
caus●●
of
great
di●●icultie
,
not
becaus●
the
supreme
Magistrate
▪
the
Judge
or
King
of
Ista●l
,
did
alway●●
reside
there
▪
but
either
because
this
is
meant
of
the
Sanhedrim
,
which
was
their
supreme
Senate
or
Councel
,
consisting
partly
of
pri●sts
and
partly
o●
civil
Magis●rates
,
to
whom
all
appeals
were
made
,
and
did
therefore
alwayes
abide
at
Jer●s●lem
;
or
else
becau●e
,
if
need
so
required
,
the
high
pri●st
was
to
enquire
of
the
Lord
,
and
to
answer
them
after
the
judgemen●
of
●rim
before
the
Lord
,
Numb
.
27.
21.
and
therefore
it
is
said
here
,
vers.
9.
that
they
should
go
un●o
the
priests
,
&c.
and
enquire
,
which
may
be
m●ant
of
the
high
●●i●sts
enquiring
for
them
of
the
Lord
;
a
priviledge
which
the
Bishop
of
Rome
cannot
challenge
for
the
bringing
of
all
appe●l●
to
be
sinally
determined
by
him
.
Vers.
10.
And
thou
shalt
do
according
to
the
sentence
which
they
of
that
plac●
(
which
the
Lord
shall
choose
)
sh●●●●●ew
thee
▪
&c.
]
Namely
,
bec●use
their
sentence
was
to
be
according
to
the
La●
o●
God●
vers.
11.
and
in
c●●e
of
great
difficulty
to
be
proved
so
to
be
by
●●quiring
of
the
Lord
:
for
we
must
not
think
the
people
were
bound
to
rest
in
their
sen●●●ce
,
if
it
were
clearly
contrary
to
the
law
of
God
.
Vers.
11.
Ac●or●ing
to
the
senten●e
of
the
Law
which
they
shall
teach
thee
,
&c.
]
Here
is
methinks
a
manise●t
di●●e●ence
betwixt
that
which
the
pri●st
was
to
do
,
and
that
which
the
Judge
was
to
do
:
the
priests
office
being
m●an●
by
t●aching
the
sentence
of
the
Law
,
that
is
,
giving
the
interpretation
of
it
;
and
the
J●dg●●
by
telling
them
the
judgement
,
that
is
,
giving
judgem●nt
accordi●g
to
that
which
the
priest
had
delivered
to
be
the
meaning
of
the
Law
.
Vers.
12.
And
the
man
that
will
do
p●●s●mptu●usly
,
and
w●ll
not
●ear●●n
unto
the
priest
,
—
or
unto
the
judge
,
even
that
man
shall
die
,
&c.
]
Death
is
appointed
to
be
inflicted
upon
him
that
would
not
he●●ken
to
the
p●iest
,
expounding
the
Law
,
or
the
judge
,
passing
sentence
accordingly
,
to
wit
,
if
he
p●esu●●●●ously
and
stubbornly
opposed
their
judgement
,
though
they
proved
it
never
so
cl●arly
o●t
of
the
Law
,
or
especially
if
the
priest
had
●nquir●d
of
the
Lord
,
Vers.
14.
When
thou
art
come
unto
the
land
,
which
the
Lord
thy
God
giveth
thee
,
—
and
shalt
say
,
I
will
set
a
King
over
me
,
&c.
]
This
is
said
,
not
as
in
allowance
of
their
changing
the
government
by
judges
,
which
he
had
erected
amongst
them
,
especially
upon
this
ground
,
because
they
would
be
like
other
nations
;
but
onely
foretelling
what
they
would
do
,
and
thereupon
prescribing
certain
Laws
to
prevent
greater
mischiefs
in
erecting
of
a
Monarchy
amongst
them
.
Vers.
15.
Thou
shalt
in
any
wise
set
him
King
over
thee
whom
the
Lord
thy
God
shall
choose
,
&c.
]
The
Lord
here
gives
them
two
rules
,
to
which
they
should
be
bound
when
ever
they
should
desire
to
have
a
King
to
reigne
over
them
:
The
first
is
,
That
they
should
onely
make
such
a
one
king
as
God
should
choose
;
which
was
accordingly
observed
partly
in
Saul
,
but
fully
in
David
,
and
in
his
progeny
too
,
in
that
it
was
of
Gods
ordaining
that
his
posterity
should
successively
inherit
the
kingdome
:
and
this
was
thus
appointed
,
because
the
Kings
of
Judah
were
to
be
types
of
Christ
;
who
was
chosen
of
God
to
be
the
great
King
of
Israel
,
Psal.
2.
6.
I
have
set
my
King
upon
my
holy
hill
of
Sion
.
The
second
is
,
That
they
might
onely
choose
one
from
amongst
their
brethren
to
be
their
King
:
and
this
was
,
first
,
because
such
a
one
was
likeliest
to
love
them
,
and
to
be
beloved
by
them
,
and
to
rule
over
them
with
the
more
equity
and
gentlenesse
;
and
secondly
,
lest
a
stranger
of
another
nation
should
bring
in
strange
Laws
and
customes
,
yea
and
corrupt
their
religion
too
;
and
thirdly
,
to
signifie
that
their
promised
Messiah
,
the
Lords
Anointed
,
was
to
be
the
seed
of
Abraham
according
to
the
flesh
,
even
one
of
their
own
nation
.
Vers.
16.
But
he
shall
not
multiply
horses
to
himself
,
&c.
]
That
is
,
excessively
,
even
beyond
that
which
reasonably
the
state
of
a
King
may
require
:
and
this
the
Lord
gives
in
charge
concerning
the
Kings
of
Israel
,
first
,
to
teach
both
the
King
and
the
people
to
put
their
sole
trust
and
confidence
in
God
,
and
not
to
rely
on
any
outward
strength
of
horses
and
chariots
,
which
men
having
abundance
of
such
military
forces
are
prone
to
do
;
secondly
,
that
they
might
not
hereby
be
exalted
and
puffed
up
in
their
minds
,
even
to
the
despising
and
perhaps
the
oppressing
of
their
brethren
;
and
thirdly
,
that
they
might
not
,
to
maintain
the
excessive
charge
hereof
,
be
burdensome
to
their
subjects
:
&
herein
therefore
we
may
well
think
that
Solomon
did
not
keep
so
close
to
the
rule
of
Gods
word
as
he
ought
to
have
done
,
in
that
he
had
fourty
thousand
stalls
of
horses
for
his
chariots
,
and
twelve
thousand
horsemen
,
1.
Kings
.
4.
26.
as
likewise
in
that
he
fetcht
his
horses
out
of
Egypt
,
2.
Chron
1.
16.
which
is
expressely
also
forbidden
here
,
He
shall
not
multiply
horses
to
himself
,
nor
cause
the
people
to
return
to
Egypt
to
the
end
that
he
should
multiply
horses
;
and
that
not
onely
because
Egypt
of
all
the
neighbouring
countreys
was
most
famous
for
horses
,
whence
is
that
,
Esa.
31.
3.
The
Egyptians
are
men
and
not
God
,
and
their
horses
flesh
and
not
spirit
,
but
a
so
to
imply
that
one
reason
why
the
Lord
forbad
their
having
so
many
horses
was
,
lest
they
should
go
down
into
Egypt
to
procure
themselves
horses
.
For
as
much
as
the
Lord
hath
said
unto
you
,
Ye
shall
henceforth
return
no
more
that
way
.
]
That
is
,
ye
shall
no
more
return
to
Egypt
:
for
it
was
not
their
returning
to
Egypt
by
the
same
way
they
came
from
thence
that
was
forbidden
them
,
but
generally
all
going
back
to
Egypt
;
yea
,
though
they
w●nt
thither
,
not
to
dwell
and
sojourn
there
,
but
onely
for
trade
and
merchandise
;
for
so
much
this
place
seems
to
imply
.
The
reason
of
this
law
seems
to
have
been
,
first
,
that
hereby
they
might
be
kept
from
being
corrupted
there
by
their
idolatry
and
other
foul
sinnes
,
and
from
making
any
wicked
leag●e
or
confed●racy
with
them
;
and
secondly
,
that
hereby
they
might
be
ta●ght
with
such
thankfulnesse
to
rem●mber
their
former
del●verance
from
the
bondage
they
endured
in
that
land
,
as
to
abhorre
the
very
thought
of
their
going
thither
again
,
lest
that
should
seem
a
contempt
of
their
former
escape
thence
,
&
an
unthankfull
forgetting
that
gloriou●
deliverance
.
The
greatest
▪
difficultie
in
these
words
is
,
what
prohibition
this
is
,
and
when
given
,
whereof
Moses
here
speaks
,
The
Lord
hath
said
unto
you
,
Ye
shall
henceforth
no
more
return
that
way
.
But
for
this
we
must
know
,
first
,
that
though
this
charge
w●re
no
where
formerly
given
in
expresse
words
,
yet
it
was
sufficiently
implied
,
in
that
God
had
told
them
often
that
he
had
brought
them
out
of
Egypt
to
plant
&
se●tle
them
in
the
land
of
Canaan
▪
and
that
he
had
so
sharply
rebuked
them
when
ever
they
had
made
any
mention
of
going
back
into
Egypt
;
and
secondly
,
that
these
words
may
be
understood
of
this
charge
now
at
present
given
them
.
The
Lord
hath
said
unto
you
,
Ye
shall
henceforth
return
no
more
that
way
,
that
is
,
the
Lord
hath
commanded
me
now
to
say
this
unto
you
,
&c.
Vers.
17.
Neither
s●all
he
multiply
wives
to
himself
,
that
his
heart
turn
not
away
.
]
By
this
God
allows
not
Princes
to
have
more
wives
then
one
▪
so
they
took
not
too
too
many
;
no
more
then
the
forbidding
of
perjury
allows
all
swearing
when
that
is
true
which
we
swear
:
onely
God
pitcheth
upon
the
greatest
sinne
,
and
that
whereto
kings
were
usually
enclined
,
who
were
wont
to
abuse
their
power
in
marrying
all
that
pleased
them
,
though
never
so
many
;
and
a
reason
is
added
why
the
King
might
not
marry
so
many
wives
,
to
wit
,
that
his
heart
turn
not
away
,
namely
,
from
the
Lord
unto
the
pleasures
of
life
,
or
unto
other
Gods
(
in
case
he
should
amongst
others
marry
any
idolatrous
wives
)
as
it
fared
with
Solomon
,
1.
Kings
11.
4.
This
as
the
chief
reason
is
expressed
in
the
law
,
yet
withall
we
may
well
conceive
that
God
had
respect
also
herein
to
the
ease
of
the
people
,
that
the
Kings
having
so
many
wives
and
children
by
them
,
who
must
be
kept
after
the
state
of
Queens
and
Princes
,
might
not
increase
the
burden
of
their
taxes
and
impositions
.
Neither
shall
h●
greatly
multiply
to
himself
silver
and
gold
.
]
That
is
,
too
too
excessively
.
Princes
above
all
men
have
need
of
a
full
treasure
,
and
therefore
the
Kings
of
Israel
are
here
allowed
a
moderate
care
herein
:
But
withall
the
Lord
forbids
them
a
boundlesse
desire
and
endeavour
to
heap
up
riches
,
and
that
lest
such
an
excessive
greedinesse
after
riches
should
make
them
either
oppresse
the
people
,
and
heap
up
gold
and
silver
by
rapine
and
unjust
exactions
,
or
be
exalted
in
their
minds
because
of
their
great
wealth
,
as
indeed
it
is
usually
with
men
that
have
such
a
mighty
masse
of
riches
,
Give
me
not
riches
(
saith
Agur
,
Prov.
30.
8
,
9.
)
lest
I
be
full
,
and
deny
thee
,
and
say
,
Who
is
the
Lord
?
Vers.
18.
He
shall
write
him
a
copie
of
this
law
in
a
book
,
out
of
that
which
is
before
the
priests
,
the
Levites
.
]
The
originall
book
of
the
law
was
kept
in
the
Sanctuary
▪
Deut.
31.
26.
Take
this
book
of
the
Law
,
and
put
it
in
the
side
of
the
ark
of
the
covenant
of
the
Lord
your
God
,
that
it
may
be
there
for
a
witnesse
against
thee
,
2.
Kin.
22
●
.
And
Hilkiah
the
high
priest
said
unto
Shaphan
the
scribe
,
I
have
found
the
book
of
the
Law
,
in
the
house
of
the
Lord
.
Here
therefore
God
appoints
that
the
King
must
not
onely
have
a
copie
of
this
book
,
but
also
that
he
must
either
write
it
himself
,
or
cause
it
to
be
purposely
written
for
him
out
of
the
originall
copie
,
both
that
it
might
be
perfect
,
and
also
that
receiving
it
immediately
from
the
Priests
and
Levites
,
he
might
take
it
,
as
it
were
,
out
of
Gods
hand
,
and
might
be
the
more
carefull
to
observe
and
obey
it
in
every
particular
,
both
for
the
ordering
of
his
own
life
,
and
for
the
government
of
the
people
.
CHAP.
XVIII
.
Vers.
3.
ANd
this
●hall
be
the
priests
due
from
the
people
,
from
th●m
that
offer
a
sacri●ice
,
&c.
]
Besides
all
other
things
,
which
being
the
Lords
right
by
his
Law
he
hath
given
to
the
priests
and
Levites
.
They
shall
give
unto
the
priest
the
shoulder
,
and
the
two
cheeks
,
and
the
maw
.
]
The
wave-breast
,
mentioned
elsewhere
,
is
here
left
out
,
and
that
,
as
I
conceive
,
because
it
is
comprehended
under
the
shoulder
,
to
which
it
is
joyned
in
the
sheep
,
both
being
parts
of
the
fore-quarter
.
But
withall
the
maw
and
the
two
●heeks
,
added
here
,
are
no
where
else
mentioned
;
the
reason
whereof
may
well
be
conceived
to
be
this
,
because
elsewhere
the
Lord
onely
prescribes
what
part
the
priests
should
have
of
the
sacrifice
,
and
the
two
cheeks
and
maw
were
no
pa●t
of
the
sacrifice
,
or
holy
things
,
but
cut
off
before
and
given
to
the
priests
,
and
not
so
much
as
waved
or
heaved
before
the
Lord
.
Vers.
5
▪
For
the
Lord
thy
God
hath
chosen
him
out
of
all
thy
tribes
,
to
sta●●
to
minister
in
the
name
of
the
Lord
▪
&c.
]
It
is
said
of
the
p●iests
here
that
they
did
minister
in
the
name
of
the
Lord
,
either
because
they
performed
the
service
of
the
priesthood
by
command
and
a●thority
received
from
the
Lord
▪
or
rather
because
they
performed
it
to
the
Lord
,
as
the
duties
of
his
worship
and
service
which
he
required
of
them
.
Vers.
6.
And
if
a
L●vit
e
come
from
any
of
thy
gates
out
of
all
Israel
▪
&c.
]
The
summe
of
this
Law
is
this
that
w●enever
any
of
the
tribe
of
Levihad
a
desire
to
come
and
serve
in
the
tabe●nacle
or
temple
,
they
should
be
admitted
to
live
of
the
holy
things
there
▪
●v●n
●s
the
rest
that
did
at
times
serve
in
that
place
.
The
priests
and
Levites
,
we
know
,
had
severall
cities
given
them
throughout
the
land
of
Israel
▪
where
th●y
had
●●●ir
constant
abode
,
and
did
there
instruct
the
people
▪
and
performed
such
other
duties
as
belonged
to
their
places
;
and
so
the
service
of
the
tabernacle
and
temple
was
performed
by
those
that
from
th●ir
ssverall
cities
went
up
in
their
tu●ns
to
do
the
service
of
that
place
(
for
from
the
first
I
conceive
there
was
some
order
observed
for
thi●
,
though
by
David
afterward
this
was
mor●●xactly
co●trived
,
when
they
were
divided
into
foure
and
twenty
courses
,
1.
Chron.
23.
)
Now
therefore
here
order
is
taken
that
if
any
of
that
tribe
,
whether
priest
or
ordinary
Levite
,
had
a
desire
to
go
●p
and
serve
in
the
house
of
God
voluntarily
,
when
it
wa●
not
his
course
,
or
happely
to
spend
the
whole
remainder
of
his
life
in
that
service
,
〈◊〉
should
then
be
admitted
to
do
the
service
of
the
house
,
and
should
have
his
share
of
the
holy
things
even
as
other
his
brethren
had
,
whose
course
it
was
at
that
time
to
attend
upon
that
service
.
Vers.
8.
They
●hall
have
like
portions
to
cat
,
beside
that
which
come●h
of
the
sale
of
his
patrimony
.
]
That
i●
,
though
he
have
something
whereon
to
live
which
cometh
in
of
the
sale
of
his
patrimonie
,
he
shall
for
all
that
have
a
like
portion
to
eat
of
the
holy
things
as
other
his
brethren
have
that
do
the
service
there
in
their
severall
courses
.
But
what
is
meant
here
by
that
which
cometh
of
the
sale
of
his
patrimonie
?
I
answer
,
some
hereby
mean
the
money
which
the
Israelites
,
which
dwelt
far
off
from
the
tabernacle
or
temple
,
brought
with
them
when
they
came
thither
,
and
was
raised
of
their
holy
thi●gs
which
they
sold
at
home
,
according
to
that
Law
,
Deut.
14.
●4
.
25.
and
●hat
it
is
enjoyned
here
,
that
of
this
these
that
thus
went
up
to
the
tabernacle
or
temple
should
have
their
share
as
well
as
of
other
the
holy
things
:
others
again
hereby
understand
that
which
was
raised
of
his
portion
of
the
tithes
paid
to
the
Levites
,
in
the
place
where
he
had
his
dwelling
,
which
they
say
he
was
to
enjoy
,
and
yet
was
to
have
no
lesse
share
in
the
holy
things
of
the
temple
when
he
went
up
to
serve
there
.
But
neither
of
these
I
conceive
can
be
meant
here
,
because
this
place
speaks
not
of
such
things
as
were
the
patrimony
of
the
Priests
and
Levites
in
generall
,
but
of
that
mans
peculiar
patrimony
which
should
thus
voluntarily
go
up
to
serve
at
the
altar
;
which
therefore
doubtlesse
was
such
moneys
as
came
in
of
the
sale
either
of
those
houses
which
were
his
portion
and
patrimony
in
the
cities
of
the
Levites
,
or
of
any
other
estate
that
was
left
him
by
his
father
:
and
so
the
meaning
of
this
place
is
,
that
notwithstanding
any
such
private
estate
that
the
Levite
had
,
yet
if
he
went
up
to
serve
in
the
temple
he
must
live
of
the
holy
things
of
the
temple
,
as
others
did
.
Indeed
considering
that
the
Levite
might
redeem
his
house
,
which
he
had
sold
,
at
any
time
,
Levit.
25.
32.
it
was
not
fit
that
he
should
be
disabled
to
do
this
by
spending
his
money
upon
his
own
maintenance
.
But
however
if
of
singular
devotion
to
the
service
of
the
Sanctuary
he
should
go
up
extraordinarily
to
serve
there
,
God
would
have
such
an
one
live
of
the
altar
and
not
be
put
thereby
to
spend
his
own
private
estate
whatever
it
were
.
Vers.
10.
There
shall
not
be
found
among
you
any
one
that
maketh
his
sonne
,
or
his
daughter
to
passe
through
the
fire
.
]
See
the
note
upon
Lev.
18.
21.
Or
that
useth
divination
,
or
an
observer
of
times
,
&c.
]
By
one
that
useth
divination
,
is
meant
one
that
foretelleth
things
to
come
,
Mich.
3.
11.
The
prophets
thereof
divine
for
money
▪
and
by
an
observer
of
times
is
meant
such
as
by
observing
constellations
,
&c.
●id
pronounce
some
dayes
lucky
and
some
unlucky
,
and
undertake
to
tell
men
their
fortune
.
The
diviners
were
carried
much
by
inward
motions
,
these
last
by
outward
observations
in
the
creatures
.
So
also
by
a
Necromancer
,
vers.
11.
is
meant
such
as
by
raising
the
dead
did
enquire
after
secret
things
.
Vers.
13.
Thou
shalt
be
perfect
with
the
Lord
thy
God
.
]
That
is
,
tho●
shalt
keep
thy self
intirely
to
him
,
and
not
seek
unto
any
other
for
help
;
thou
shalt
in
these
things
before
spoken
of
,
as
in
all
other
things
,
keep
thy self
exactly
to
what
thy
God
hath
enjoyned
thee
,
and
not
defile
thy self
with
any
of
these
abominations
practised
amongst
other
n●tions
.
Vers.
15.
The
Lord
thy
God
will
raise
up
unto
thee
a
prophet
from
the
midst
of
thee
,
&c.
]
The
heathens
,
that
used
these
unlawfull
arts
,
made
account
that
God
did
by
these
means
reveal
himself
to
them
,
and
deemed
such
high
knowledge
a
high
degree
of
their
happinesse
:
lest
therefore
the
Israelites
should
think
much
that
they
were
debarred
of
this
,
the
Lord
tells
them
here
that
he
would
by
prophets
raised
up
to
them
from
amongst
their
brethren
as
fully
inform
them
concerning
all
things
necessary
for
them
to
know
,
as
if
God
should
come
down
to
them
out
of
heaven
.
I
doubt
not
indeed
but
this
which
is
here
spoken
is
meant
first
and
principally
of
Christ
;
for
the
Apostle
Peter
saith
expressely
that
this
was
fulfilled
in
Christ
,
Acts
3.
22.
For
Moses
truly
said
unto
the
fathers
,
A
Prophet
shall
the
Lord
your
God
raise
up
unto
you
,
of
your
brethren
like
unto
me
;
him
shall
ye
hear
in
all
things
whatsoever
he
shall
say
unto
you
;
and
with
respect
to
this
place
that
seems
●o
have
been
spoken
by
Philip
,
John
1.
45.
Philip
findeth
Nathanael
,
and
saith
unto
him
,
We
have
found
him
of
whom
Moses
in
the
law
,
and
the
prophets
did
write
,
Jesus
of
Nazareth
the
sonne
of
Joseph
;
and
that
by
Christ
,
John
5.
46.
Had
ye
believed
Moses
,
ye
would
have
believed
me
:
for
he
wrote
of
me
.
But
withall
I
see
not
how
we
can
exclude
the
other
Prophets
between
Moses
and
Christ
,
the
drift
of
these
words
being
manifestly
this
,
to
shew
that
they
should
have
no
cause
to
seek
to
enchanters
and
diviners
,
because
God
would
still
raise
them
up
Prophets
to
reveal
his
will
unto
them
:
and
how
could
this
be
a
stay
to
them
,
if
it
were
meant
onely
of
Christ
,
who
was
not
sent
unto
them
above
one
thousand
and
foure
hundred
years
after
this
?
therefore
I
think
it
must
be
understood
principally
of
Christ
,
as
the
onely
Prophet
of
his
Church
,
but
withall
inde●initely
of
all
the
Prophets
as
subordinate
to
Christ
,
sent
from
him
and
inspired
by
him
.
The
Jews
indeed
understand
it
not
commonly
of
the
Messiah
,
but
of
another
notable
Prophet
besides
,
like
unto
Moses
,
which
was
to
be
sent
to
them
,
John
1.
25.
But
herein
they
were
grossely
deceived
:
for
it
is
evident
by
those
places
,
Acts
3.
22.
and
7.
37.
that
Christ
was
the
Prophet
here
principally
meant
,
though
other
Prophets
are
al●o
comprehended
,
as
is
before
said
.
As
for
that
clause
,
a
Prophet
like
unto
me
,
though
the
Prophets
afterwards
sent
to
Israel
were
not
equall
to
Moses
,
Deut.
34.
10.
And
there
arose
not
a
Prophet
since
in
Israel
like
unto
Moses
,
whom
the
Lord
knew
face
to
face
;
yet
they
were
like
him
,
men
sent
from
God
as
he
was
,
raised
up
from
amongst
their
brethren
as
he
was
,
and
this
is
here
chiefly
intended
,
(
see
vers.
16.
According
to
all
that
thou
desiredst
of
the
Lord
thy
God
in
Horeb
,
in
the
day
of
the
assembly
,
saying
,
Let
me
not
hear
again
the
voice
of
the
Lord
my
God
,
neither
▪
let
me
see
this
great
fire
any
more
,
that
I
die
not
)
and
so
was
Christ
,
a
high
priest
taken
from
among
men
,
Hebr.
5.
1.
yea
like
him
and
above
him
:
for
first
,
as
Moses
was
as
a
Mediatour
betwixt
God
and
the
people
,
Deut.
5.
5.
I
stood
between
the
Lord
and
you
at
that
time
,
to
shew
you
the
word
of
the
Lord
;
for
ye
were
afraid
by
reason
of
the
fire
,
and
went
not
up
into
the
mount
;
so
was
Christ
,
Heb.
8.
6.
But
now
hath
he
obtained
a
more
excellent
ministrie
,
by
how
much
also
he
is
the
mediatour
of
a
better
covenant
,
which
was
established
upon
better
promises
:
secondly
,
in
excellen●y
:
of
Moses
it
is
said
,
Numb
.
12.
6
,
7.
And
he
said
,
Hear
now
my
words
:
If
there
be
a
Prophet
among
you
,
I
the
Lord
will
make
my self
known
unto
him
in
a
vision
,
and
will
speak
unto
him
in
a
dream
;
My
servant
Moses
is
not
so
,
who
is
faithfull
in
all
mine
house
;
and
so
of
Christ
,
John
1.
17
,
18.
For
the
law
was
given
by
Moses
,
but
grace
and
truth
came
by
Jesus
Christ
.
No
man
hath
seen
God
at
any
time
,
the
onely
begotten
sonne
,
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
.
Thirdly
,
in
faithfulnesse
:
for
so
it
is
said
of
Christ
,
Heb.
3.
2.
Who
was
faithfull
to
him
that
appointed
him
,
as
also
Moses
was
faithfull
in
all
his
house
;
yea
and
above
Moses
,
vers.
5
,
6.
And
Moses
verily
was
faithfull
in
all
his
house
as
a
servant
,
but
Christ
as
a
sonne
over
his
own
house
.
Fourthly
,
in
that
as
Moses
brought
them
the
law
from
God
,
so
Christ
the
Gospel
out
of
his
Fathers
bosome
.
Fifthly
,
in
signes
and
wonders
:
for
Christ
was
a
prophet
mightie
in
deed
and
word
,
Luke
24.
19.
as
Moses
also
was
;
yea
more
mightie
,
John
15.
24.
If
I
had
not
done
among
them
the
works
which
none
other
man
did
,
they
had
not
had
sinne
.
And
sixthly
,
as
Moses
carried
the
Israelites
from
their
bondage
in
Egypt
to
the
land
of
Canaan
,
so
Christ
delivered
his
people
from
their
spirituall
bondage
,
and
opened
heaven
for
them
,
John
6.
40.
And
this
is
the
will
of
him
that
sent
me
,
that
every
one
which
seeth
the
sonne
and
believeth
on
him
,
may
have
everlasting
life
.
Vers.
18.
And
will
put
my
words
in
his
mouth
,
and
he
shall
speak
unto
them
all
that
I
shall
command
him
.
]
This
is
meant
of
the
faithfulnesse
of
those
Prophets
which
God
would
send
unto
them
▪
to
wit
,
that
they
should
deliver
whatever
God
gave
them
in
charge
,
and
nothing
but
that
which
he
should
put
into
their
mouthes
.
But
most
eminently
was
this
verified
in
Chri●t
,
when
he
came
to
preach
the
Gospel
unto
men
;
for
those
words
of
eternall
life
were
the
words
which
God
here
saith
he
would
put
into
his
mouth
,
and
which
accordingly
he
faithfully
delivered
to
the
people
,
All
things
that
I
have
heard
of
my
Father
I
have
made
known
unto
you
,
John
15.
15.
Vers.
19.
Whosoever
will
not
hearken
unto
my
words
which
he
shall
speak
in
my
name
,
I
will
require
it
of
him
.
]
That
is
,
I
will
punish
him
for
it
:
and
so
indeed
God
did
alwayes
severely
punish
those
that
would
not
hear
his
Prophets
.
But
principally
this
was
fulfilled
upon
the
Jews
,
who
would
not
hearken
to
the
words
of
Christ
,
when
God
destroyed
the
city
and
the
Sanctuary
,
as
was
prophecyed
,
Dan.
9.
26.
and
poured
upon
the
people
his
uttermost
wrath
,
1.
Thess.
2.
16.
Vers.
22.
When
a
Prophet
speaketh
in
the
name
of
the
Lord
,
if
the
thing
follow
not
,
nor
come
to
passe
,
that
is
the
thing
which
the
Lord
hath
not
spoken
.
]
That
we
may
rightly
understand
the
rule
here
given
for
the
discovery
o●
false
p●ophets
,
we
must
note
two
things
:
first
,
that
it
must
be
understood
onely
of
such
●redictions
of
prophets
wherein
they
foretold
some
strange
and
miraculous
thing
tha●
should
come
to
passe
,
as
a
proof
that
they
were
truly
sent
from
God
;
for
if
these
indeed
cam●
not
accordingly
to
passe
,
the
people
might
be
sure
that
they
were
false
prophets
▪
and
that
God
had
no●
sent
them
.
But
now
in
other
predictions
,
as
in
foretelling
some
judgement
or
blessing
that
should
befall
men
,
that
which
they
foretold
mig●t
not
come
to
passe
,
and
yet
they
that
foretold
these
thi●gs
might
be
the
true
Prophets
of
God
for
●ll
that
;
for
thus
we
know
it
was
with
the
Prophet
Isaiah
,
when
he
told
Hezekiah
that
he
should
die
of
his
sick●●sse
,
2.
Kings
20.
1.
and
with
Jonah
,
when
he
prophecyed
that
after
fourty
dayes
Niniveh
should
be
destroyed
,
Jonah
3.
4.
and
the
reason
of
this
is
,
because
in
all
such
predictions
the
people
migh●
know
,
judging
thereof
by
the
known
rule
of
Gods
word
,
that
these
were
conditionally
foretold
,
though
the
condition
were
not
expressed
,
and
therefore
that
in
case
they
repented
God
would
not
inflict
the
evil
denounced
against
them
,
and
in
case
they
were
not
obedient
unto
God
,
he
would
hold
back
the
blessings
promised
:
and
secondly
,
that
though
the
not
accomplishing
of
signes
foretold
be
made
here
a
sure
mark
of
false
prophets
,
yet
we
must
not
hence
in●erre
that
on
the
contrary
when
signes
foretold
did
accordingly
come
to
passe
,
that
was
an
infallible
proof
of
true
prophets
:
for
if
they
taught
any
thing
contrary
to
the
written
word
touching
matters
of
faith
and
of
the
worship
of
God
,
the
people
were
to
hold
to
the
written
word
,
and
not
to
believe
them
,
but
to
punish
them
as
false
prophets
,
though
they
did
confirm
their
sayings
,
that
did
indeed
come
to
passe
,
as
they
were
before
taught
,
Deut.
13.
1
,
2.
&c.
But
the
prophet
hath
spoken
it
presumptuously
.
]
To
wit
,
because
he
did
so
boldly
foretell
that
such
a
thing
should
come
to
passe
having
no
warrant
for
it
from
God
,
&
withall
because
it
was
indeed
a
high
degree
of
arrogancie
to
father
his
fancies
&
lies
upon
the
God
of
truth
,
saying
that
God
had
said
that
which
he
had
not
spoken
.
Thou
shalt
not
be
afraid
of
him
.
]
That
is
,
though
he
boast
never
so
much
of
the
certainty
of
that
which
he
saith
,
and
that
indeed
God
hath
sent
him
;
and
though
he
threaten
in
never
so
horrible
a
manner
all
the
curses
he
can
devise
if
you
do
not
believe
him
,
yet
thou
shalt
not
be
afraid
of
his
brags
and
threatnings
,
nor
fear
to
put
him
to
death
,
as
God
hath
appointed
.
CHAP.
XIX
.
Vers.
2.
THou
shalt
separate
three
cities
for
thee
in
the
midst
of
thy
land
,
&c.
]
That
is
,
in
the
heart
of
the
land
:
for
the
land
being
divided
into
three
parts
,
in
the
middest
of
each
of
these
partitions
was
a
citie
of
refuge
chosen
.
Moses
had
himself
already
assigned
them
three
cities
of
refuge
in
the
land
without
Jordan
,
which
they
had
already
vanquished
,
Deut.
4.
21.
and
now
he
gives
order
that
when
they
had
possessed
themselves
of
the
land
of
Canaan
within
Jordan
,
they
should
there
also
set
apart
three
cities
of
refuge
more
.
Vers.
3.
Thou
shalt
prepare
thee
a
way
,
&c.
]
That
is
,
thou
shalt
so
order
it
,
that
from
all
parts
of
the
countrey
round
about
these
cities
of
refuge
,
there
be
a
direct
,
plain
,
fair
high-way
or
causey
leading
to
those
cities
,
and
such
as
either
by
the
breadth
and
fairnesse
of
the
way
,
or
by
marks
set
up
purposely
to
distinguish
it
from
others
,
may
be
known
to
be
the
wayes
leading
to
those
cities
of
refuge
,
to
the
end
the
man-slayer
may
not
be
hindered
or
incumbered
by
the
uncertainty
or
foulnesse
of
the
way
,
but
may
speedily
flie
thither
,
and
so
be
safe
.
Vers.
4.
Who
so
killeth
his
neighbour
ignorantly
,
&c.
]
The
persons
here
mentioned
,
that
were
to
enjoy
the
priviledge
of
the
cities
ofrefuge
,
are
onely
such
as
killed
a
man
unwittingly
,
by
chance-medly
,
as
we
usually
call
it
:
but
by
the
rule
of
proportion
we
may
probably
conceive
that
the
like
priviledge
was
afforded
to
him
that
killed
a
man
merely
in
his
own
defence
,
when
he
had
no
quarrell
with
him
,
but
onely
sought
to
secure
his
own
life
.
Vers.
5.
As
when
a
man
goeth
into
the
wood
with
his
neighbour
to
hew
wood
,
and
his
hand
fetcheth
a
stroke
,
&c.
]
And
so
strikes
with
all
his
might
,
not
fearing
nor
suspecting
any
evil
that
should
be
done
thereby
.
Vers.
6.
Lest
the
avenger
of
the
bloud
pursue
the
slayer
while
his
heart
is
hot
,
and
overtake
him
,
because
the
way
is
long
,
&c.
]
This
last
clause
,
because
the
way
is
long
,
sheweth
that
this
verse
follows
as
depending
on
the
third
verse
(
the
other
two
being
inserted
as
it
were
by
way
of
parenthesis
)
and
is
added
to
shew
thereason
why
they
were
appointed
thus
to
chuse
the
cities
of
refuge
in
three
severall
divisions
of
the
land
,
namely
,
left
if
the
man
tha●
killed
one
ignorantly
had
too
farre
to
flie
ere
he
could
come
to
a
city
of
refuge
,
the
avenger
,
because
of
the
length
of
the
way
,
should
overtake
him
before
he
could
get
thither
.
Vers.
8.
And
if
the
Lord
thy
God
inlarge
thy
coast
,
&c.
]
It
is
questioned
by
Expositours
of
what
inlarging
their
coasts
this
is
meant
:
and
because
it
is
said
,
chap.
7.
22.
that
they
should
not
drive
out
the
inhabitants
of
the
land
of
Canaan
at
once
,
but
by
little
and
little
,
therefore
some
understand
this
of
their
full
possessing
of
the
land
of
Canaan
,
to
wit
,
that
however
they
did
at
first
onely
set
apart
three
cities
of
refuge
in
the
land
within
Jordan
,
yet
if
afterwards
they
came
to
possesse
the
whole
land
of
Canaan
,
they
should
then
separate
three
cities
of
refuge
more
therein
.
But
first
,
because
they
never
did
separate
six
cities
of
refuge
more
within
Jordan
,
no
not
when
they
had
the
fullest
possession
of
the
land
;
and
secondly
,
because
those
three
cities
that
were
separated
within
the
land
,
to
wit
,
Kedesh
,
and
Shechem
,
and
Hebron
,
were
situated
in
equall
divisions
proportionably
according
to
the
full
extent
of
the
land
of
Canaan
,
therefore
it
is
no
way
probable
that
God
ever
enjoyned
them
to
have
six
cities
of
refuge
in
the
land
of
Canaan
within
Jordan
.
Others
again
think
that
in
these
words
,
Moses
speaks
onely
of
three
cities
more
that
were
to
be
added
besides
those
three
without
Jordan
,
to
wit
,
those
three
above
mentioned
which
Joshua
separated
,
Josh.
20.
7.
and
so
conceive
that
no
other
inlarging
of
their
coasts
is
here
meant
,
but
onely
the
adding
of
the
land
of
Canaan
to
that
they
had
already
▪
gotten
without
Jordan
.
But
because
it
seems
evident
that
the
charge
which
Mose●
gave
before
,
vers.
3.
and
vers.
7.
for
separating
three
cities
in
the
midst
of
their
land
,
could
not
be
meant
of
the
three
cities
of
refuge
without
Jordan
,
which
he
had
already
separated
,
chap.
4.
41.
and
yet
now
he
speaks
of
three
cities
more
,
vers.
9.
that
were
to
be
separated
,
if
the
Lord
should
inlarge
their
coast
,
therefore
I
think
the
meaning
of
this
place
must
be
,
that
if
the
Lord
should
inlarge
their
coast
,
to
wit
,
by
giving
them
the
land
promised
,
from
the
river
of
Egypt
to
the
great
river
,
the
river
Euphrates
,
Gen.
15.
18.
that
then
they
should
separate
three
cities
of
refuge
more
,
to
wit
,
besides
those
before
enjoyned
in
the
midst
of
the
land
of
Canaan
they
were
now
to
enter
upon
;
and
that
the
reason
why
these
were
never
separated
was
,
because
by
their
sinnes
they
lost
the
benefit
of
this
promise
,
the
Lord
never
so
farre
inlarging
their
coasts
.
Vers.
14.
Thou
shalt
not
remove
thy
neighbours
land-mark
,
&c
,
]
It
may
be
not
improbably
conceived
,
that
this
law
against
removing
of
land-mark●
is
here
inserted
together
with
those
concerning
bloudshed
,
because
this
injury
of
removing
land-marks
was
like
to
be
a
dangerous
occasion
of
quarrels
and
bloudshed
amongst
them
.
Vers.
15.
One
witnesse
shall
not
rise
up
against
a
man
for
any
iniquitie
,
&c.
]
That
is
,
the
testimonie
of
one
man
,
rising
up
as
a
witnesse
against
another
,
shall
not
be
admitted
as
sufficient
to
prove
the
crime
laid
to
his
charge
,
and
to
cause
him
to
be
condemned
for
it
:
and
indeed
though
two
or
three
witnessesmay
accuse
a
man
falsely
,
yet
because
it
is
not
so
likely
that
two
or
three
should
so
combine
against
a
man
,
as
that
one
alone
should
accuse
him
falsely
;
and
withall
there
would
be
more
hope
of
discovering
the
falsehood
of
two
or
three
witnesses
so
combining
together
,
by
examining
them
singly
apart
by
themselves
,
therefore
God
allowed
no
man
to
be
condemned
under
lesse
then
the
testimonie
of
two
or
three
witnesses
.
Vers.
17.
Then
both
the
men
between
whom
the
controversie
is
shall
stand
before
the
Lord
,
&c.
]
Both
the
men
,
that
is
,
the
partie
accused
,
and
the
party
accusing
,
so
that
here
is
but
one
witnesse
mentioned
,
which
makes
some
conceive
the
case
for
which
direction
is
here
given
to
be
this
,
When
there
comes
in
but
one
witnesse
against
a
man
,
and
takes
an
oath
concerning
some
evil
done
by
him
,
and
the
party
accused
denies
that
which
is
laid
to
his
charge
,
and
complains
that
he
hath
born
false
witnesse
against
him
,
what
shall
be
done
in
this
case
?
I
answer
,
the
order
which
the
Lord
gives
here
when
the
case
stands
thus
,
is
this
,
Because
it
is
a
very
hard
thing
to
find
out
here
whether
the
witnesse
speak
truly
or
falsely
,
therefore
for
his
greater
terrour
,
and
to
make
him
take
heed
what
he
sayes
,
the
Judges
were
to
bring
him
into
the
place
which
God
should
chuse
,
and
to
set
him
before
the
Ark
or
Sanctuary
,
and
there
to
examine
him
as
in
Gods
presence
,
and
accordingly
,
to
punish
him
if
they
found
him
false
;
and
happely
if
they
could
not
find
it
out
by
examination
,
the
priest
was
then
to
enquire
of
the
Lord
according
to
that
,
1.
Kings
8.
31
,
32.
If
any
man
trespasse
against
his
neighbour
,
and
an
oath
be
laid
upon
him
to
cause
him
to
swear
,
&c.
But
because
it
is
expresly
said
before
,
that
the
testimoni●
of
one
man
rising
up
as
a
witnesse
against
another
was
not
to
be
admitted
in
judgement
,
vers.
15.
therefore
others
,
and
I
think
most
probably
,
conceive
the
law
●ere
given
to
be
this
,
that
in
case
two
or
more
witnesses
did
rise
up
against
a
man
,
and
onely
one
of
them
spake
home
to
the
proof
of
that
the
accused
partie
was
charged
with
▪
if
here
the
party
accused
did
alledge
that
this
man
bare
false
witnesse
against
him
,
that
then
the
Judges
were
to
search
out
the
matter
in
the
way
here
enjoyned
before
the
Lord
:
yet
withall
the
like
by
consequence
was
to
be
done
i●
case
the
party
accused
did
accuse
all
the
witn●sses
of
bearing
false
witnesse
against
him
.
Vers.
21.
Life
shall
go
for
life
,
eye
for
eye
,
&c.
]
That
is
,
such
punishment
as
should
have
been
infli●ted
on
the
party
accused
,
had
he
been
found
guilty
,
according
to
that
law
,
Exod.
21.
23.
the
●ame
shall
be
inflicted
on
him
that
bare
false
witnesse
against
him
,
to
wit
,
by
the
civil
Magistrate
.
Indeed
the
Pharisees
in
Christs
time
expounded
this
of
private
revenge
,
namely
that
private
person
might
take
life
for
life
,
eye
for
eye
,
tooth
for
tooth
,
&c.
and
this
is
that
which
our
Saviour
condemnes
,
Matth.
5.
38
,
3●
.
Ye
have
heard
that
it
hath
been
said
,
An
eye
for
a●
eye
,
and
a
tooth
for
a
tooth
;
But
I
say
unto
you
,
that
ye
resist
not
evil
,
&c.
CHAP.
XX.
Vers.
5.
WHat
man
is
there
that
hath
built
a
new
house
,
and
hath
not
dedicated
it
.
]
Or
initiated
it
,
that
is
,
that
hath
not
taken
possession
of
it
,
and
begun
to
use
it
;
which
was
wont
to
be
done
with
solemnity
of
feasting
,
praying
▪
and
singing
of
Psalmes
,
as
we
may
see
by
the
title
of
the
thirtieth
Psalme
.
Let
him
go
and
return
to
his
house
,
&c.
]
That
is
,
he
may
be
gone
if
he
will
.
In
this
and
the
following
cases
this
liberty
was
granted
them
,
first
,
lest
they
should
go
forth
to
battels
unwillingly
and
timerously
,
not
having
any
courage
to
fight
the
Lords
battles
(
see
vers.
8.
)
and
secondly
,
because
even
the
light
of
reason
teacheth
men
to
shew
compassion
in
this
kind
,
and
not
suddenly
to
take
off
men
from
those
comforts
which
they
have
long
laboured
for
,
just
when
they
are
at
last
entring
upon
the
fruition
of
them
,
which
is
threatned
as
a
curse
,
chap.
28.
30
,
Thou
shalt
build
a
house
and
shalt
not
dwell
therein
;
and
thirdly
,
that
this
priviledge
might
encourage
men
to
build
houses
,
and
plant
vineyards
,
&c.
which
was
good
and
profitable
for
the
common-wealth
.
Vers.
6.
And
what
man
is
he
that
hath
planted
a
vineyard
,
and
hath
not
yet
eaten
of
it
,
&c.
]
The
Hebrew
word
signifieth
,
and
hath
not
made
it
common
,
that
is
,
such
as
himself
and
others
might
eat
of
it
;
and
the
ground
of
this
expression
is
,
because
they
might
not
in
the
land
of
Canaan
eat
of
the
fruit
of
any
trees
they
had
planted
till
they
had
consecrated
the
fourth
years
fruit
unto
the
Lord
.
The
fruit
of
the
first
three
years
was
lost
as
uncircumcised
,
the
fourth
years
fruit
was
holy
and
to
be
given
to
God
,
and
then
the
fruit
of
the
fifth
year
was
fre●
for
the
owner
and
others
to
eat
,
concerning
which
see
the
note
upon
Levit.
19.
23.
Vers.
8.
What
man
is
there
that
is
fearfull
and
faint-hearted
?
let
him
go
and
return
▪
&c.
]
By
this
the
Lord
taught
his
peopl●
how
much
he
dislikes
a
timerous
and
cowardly
spirit
in
those
that
serve
him
,
that
so
they
might
strive
to
have
faith
in
him
,
and
in
all
straits
to
be
secure
and
confident
in
his
protection
.
Vers.
9.
They
shall
make
captains
of
the
armies
to
lead
the
people
.
]
That
is
,
they
shall
order
the
battel
,
and
appoint
every
captain
in
his
place
to
lead
the
severall
companies
of
souldiers
;
for
we
must
not
think
that
captains
were
now
first
chosen
,
when
they
were
come
nigh
unto
the
battel
,
as
it
is
said
above
vers.
2.
and
that
they
had
marched
so
farre
already
without
leaders
.
Vers.
10.
When
thou
comest
nigh
unto
a
citie
to
fight
against
it
,
then
proclaim
peace
unto
it
.
]
To
wit
,
any
citie
out
of
the
land
of
Canaan
.
Indeed
the
Hebrews
say
that
they
were
to
proffer
peace
even
to
the
inhabitants
of
Canaan
.
B●t
because
first
,
they
were
expressely
charged
utterly
to
destroy
the
inhabitants
of
Canaan
,
to
the
end
they
might
dwell
in
their
room
&
might
not
be
ensnared
by
their
dwelling
amongst
them
;
and
secondly
,
we
do
not
reade
that
ever
Joshua
tendered
peace
to
●ny
of
the
cities
,
though
it
be
mentioned
as
a
strange
thing
,
and
a
s●gne
of
Gods
hardning
their
hearts
,
that
never
any
of
those
people
did
of
their
own
accord
crave
peace
,
save
the
Gibeonites
onely
,
Josh.
11.
19.
There
was
not
a
citie
●hat
made
peace
with
the
children
of
Israel
,
save
the
Hivites
,
the
inhabitants
of
Gibeon
;
all
other
they
took
in
battel
;
yet
we
never
find
that
there
was
peace
proffered
them
,
and
it
seems
that
the
Gibeonites
did
therefore
seek
it
by
craft
,
because
otherwise
they
saw
it
would
not
be
granted
them
;
and
thirdly
,
it
is
expressely
noted
as
a
fault
in
the
Israelites
,
Judges
1.
28.
that
they
put
the
Can●anites
to
tribute
,
and
did
not
utterly
drive
them
out
;
therefore
this
is
onely
to
be
understood
of
such
cities
as
they
should
besiege
that
were
not
of
the
cities
of
the
land
of
Canaan
.
Vers.
13.
And
when
the
Lord
thy
God
hath
delivered
it
into
thine
hands
,
&c.
]
That
is
,
when
through
Gods
assistance
thou
hast
taken
it
by
force
and
assault
.
Vers.
15.
Thus
shalt
thou
do
unto
all
the
cities
which
are
very
farre
off
from
thee
,
which
are
not
of
the
cities
of
these
nations
.
]
But
these
must
neither
have
peace
offered
them
,
nor
must
their
women
and
little
ones
and
cattel
be
spared
when
their
cities
are
taken
by
force
;
for
the
following
reason
doth
manifestly
exclude
them
from
both
these
favours
,
vers.
18.
That
they
teach
you
not
to
do
after
all
their
abominations
,
which
they
have
done
unto
their
Gods
,
so
should
you
sinne
against
the
Lord
your
God
.
Vers.
19.
Thou
shalt
not
destroy
the
trees
thereof
,
&c.
]
That
is
,
fruit-trees
wherewith
the
land
cannot
be
suddenly
stored
again
,
these
might
not
be
cut
down
,
no
not
for
their
use
in
the
siege
.
I
do
not
think
that
it
was
unlawfull
to
cut
down
a
fruit-tree
when
necessitie
required
it
,
onely
the
Lord
teacheth
them
to
take
heed
that
in
their
rage
they
did
not
so
waste
the
land
as
to
ruine
even
posteritie
also
.
Vers.
20.
And
thou
shalt
build
bulwarks
against
the
citie
,
&c.
]
That
is
,
with
such
trees
as
are
not
fruit-trees
.
CHAP.
XXI
.
Vers.
1.
IF
one
be
found
slain
in
the
land
which
the
Lord
thy
God
giveth
to
thee
to
possesse
it
,
lying
in
the
field
,
&c.
]
The
field
is
onely
here
mentioned
,
because
in
cities
and
towns
such
murders
are
seldome
committed
so
secretly
but
that
the
murderer
is
found
out
;
yet
when
it
so
happened
that
in
a
town
or
citie
a
man
was
found
murdered
,
and
the
man
that
did
the
fact
could
not
be
found
,
though
all
diligence
had
been
used
to
find
it
out
,
it
is
most
probable
that
the
same
course
was
taken
for
the
expiation
of
the
bloudshed
,
that
is
here
prescribed
,
vers.
3.
Vers.
2.
Then
thy
Elders
and
Judges
shall
come
forth
,
and
they
shall
measure
,
&c.
]
That
is
,
the
Elders
and
the
Judges
of
the
towns
or
cities
round
about
shall
,
for
the
better
satisfaction
of
them
all
,
come
forth
,
and
see
the
measure
taken
betwixt
the
dead
bodie
and
the
cities
round
about
it
,
to
wit
,
if
it
be
doubtfull
what
●itie
is
nearest
;
and
that
because
the
next
citie
was
to
make
expiation
for
the
murder
,
as
it
follows
in
the
next
verse
.
Vers.
3.
The
Elders
of
that
citie
shall
take
an
heifer
which
hath
not
been
wrought
with
,
&c.
]
This
is
enjoyned
for
the
expiation
of
that
murder
,
the
authours
whereof
could
not
b●
found
out
,
thereby
to
teach
them
how
much
the
Lord
is
displeased
with
murder
,
and
with
the
neglect
of
Magistrates
,
if
they
did
not
use
all
care
to
secure
the
high-wayes
about
them
from
all
robberie
and
murder
,
and
to
search
out
the
murderers
when
any
man
was
secretly
killed
,
that
he
might
be
pu●ished
for
the
bloud
he
had
shed
.
The
Elders
of
the
citie
next
to
the
slain
man
had
this
work
of
making
an
expiation
imposed
upon
them
,
because
there
was
most
probabilitie
that
some
of
the
inhabitants
there
had
shed
this
bloud
;
and
besides
,
they
were
most
culpable
,
for
not
well
guarding
and
watching
the
place
where
the
murder
was
committed
:
and
that
which
is
enjoyned
to
be
done
by
way
of
expiation
for
this
murder
thus
secretly
committed
,
is
the
killing
of
a
heifer
which
hath
not
been
wrought
with
,
and
which
hath
not
drawn
in
the
yoke
;
and
however
some
hold
that
this
heifer
did
represent
the
murderer
,
in
whose
stead
it
was
put
to
death
,
and
therefore
it
was
an
heifer
that
had
never
born
the
yoke
,
to
signifie
the
murderer
to
have
been
a
wicked
wretch
,
a
sonne
of
Belial
,
that
is
,
lawlesse
and
without
yoke
;
yet
it
is
more
generally
and
upon
better
grounds
held
,
that
this
heifer
did
signifie
Christ
,
by
whose
death
they
were
to
expect
that
satisfaction
should
be
made
to
Gods
justice
,
that
the
guilt
of
this
murder
might
not
be
laid
to
their
charge
.
And
indeed
in
that
it
was
an
heifer
which
had
not
been
wrought
with
,
and
which
had
not
drawn
in
the
yoke
,
and
consequently
could
not
be
slain
for
any
thing
disliked
in
it
,
the
fitter
it
was
to
be
a
lively
representation
of
Christ
,
who
was
never
under
the
bondage
of
sinne
,
nor
never
did
any
thing
blame-worthy
,
but
did
voluntarily
undergo
that
which
he
did
suffer
for
our
sakes
.
See
the
note
upon
Numb
.
19.
2.
Vers.
4.
And
the
Elders
of
that
citie
shall
bring
down
the
heifer
unto
a
rough
valley
,
&c.
]
This
was
done
principally
to
strike
them
with
the
great●r
horrour
for
the
sinne
committed
:
for
the
carrying
of
this
heifer
,
that
was
to
bear
the
punishment
due
to
the
offender
,
as
an
accursed
thing
,
that
would
defile
their
fields
,
&c.
into
a
desert
place
,
did
notably
teach
them
that
murder
was
an
execrable
sinne
,
and
dangerous
.
But
yet
withall
it
might
also
signifie
that
Christ
,
of
whom
this
heifer
was
a
type
,
was
to
suffer
in
a
horrid
place
called
Calvarie
or
Golgotha
,
Matth.
27.
33.
as
likewise
that
by
this
expiation
the
guilt
of
this
accursed
sinne
was
removed
from
them
,
their
fields
and
cities
.
Vers.
5.
And
the
priests
,
the
sonnes
of
Levi
,
shall
come
near
,
&c.
]
The
priests
are
here
enjoyned
to
be
present
,
first
,
to
shew
by
their
presence
that
this
was
a
kind
of
extraordinary
sacrifice
;
secondly
,
that
the
Elders
might
before
them
,
as
in
Gods
presence
,
protest
their
innocencie
;
thirdly
,
to
see
that
all
was
done
according
to
the
law
,
and
to
satisfie
the
Elders
in
any
thing
that
might
seem
doubtfull
;
fourthly
▪
that
they
might
blesse
them
in
the
name
of
the
Lord
,
that
is
,
pray
for
them
,
and
upon
these
things
thus
done
pronounce
them
free
from
the
bloudshed
:
all
which
is
implyed
in
the
following
words
,
for
them
the
Lord
thy
God
hath
chosen
to
minister
unto
him
,
and
to
blesse
in
the
name
of
the
Lord
;
and
by
their
word
shall
every
controversie
,
and
every
stroke
,
be
tried
.
Vers.
6.
And
all
the
Elders
of
that
citie
that
are
next
unto
the
slain
man
shall
wash
their
hands
over
the
heifer
,
&c.
]
To
wit
,
thereby
first
to
signifie
that
they
were
guiltlesse
of
the
bloud
of
the
slain
man
(
as
for
the
same
reason
,
when
Pilate
was
to
condemne
Christ
,
he
took
water
,
and
washed
his
hands
before
the
multitude
,
saying
,
I
am
innocent
of
the
bloud
of
this
just
person
,
Matt.
27.
24.
)
secondly
,
to
intimate
their
desire
that
the
guilt
of
this
murder
might
fall
and
lie
upon
this
heifer
,
over
whom
they
washed
their
hands
,
and
that
so
the
people
might
be
free
:
and
thirdly
,
to
teach
us
that
even
those
that
are
mo●t
guiltlesse
and
innocent
ought
to
clear
themselves
from
the
very
suspicion
of
any
evil
amongst
men
.
Vers.
7.
And
they
shall
answer
and
say
,
Our
hands
hav●
not
shed
this
bloud
,
&c.
]
This
word
,
answer
,
may
seem
to
imply
that
the
priests
did
examine
the
Elders
concerning
this
murder
,
and
then
they
answered
him
,
as
here
is
expressed
.
Vers.
10.
When
thou
goest
forth
to
warre
against
thine
enemies
,
&c.
]
This
Law
,
which
implyes
a
liberty
for
men
to
marry
women
taken
captives
,
though
they
had
wives
already
,
is
herein
like
that
of
divorce
,
Deut.
24.
which
was
onely
suffered
for
the
hardnesse
of
their
hearts
,
and
it
is
to
be
understood
onely
of
the
captives
of
forein
nations
,
not
of
the
Canaani●es
,
who
were
to
be
all
destroyed
.
Vers.
12.
Then
thou
shalt
bring
her
home
to
thine
house
,
and
she
shall
shav●
her
head
,
and
par●
her
nails
,
&c.
]
According
to
the
two
different
translations
of
this
last
clause
there
are
two
different
Expositions
given
of
it
:
for
if
we
reade
it
,
as
it
is
in
the
margin
of
our
Bibles
,
she
shall
shave
her
head
,
and
suffer
her
nails
to
grow
,
then
it
seems
evident
that
her
head
was
shaved
,
her
nails
suffered
to
grow
,
and
the
servile
attire
of
captives
was
put
upon
her
,
purposely
that
being
thus
deformed
he
might
hereby
be
beaten
from
desiring
her
to
be
his
wife
.
But
if
we
reade
it
,
as
upon
better
grounds
it
is
in
our
text
,
she
shall
shave
her
head
,
and
pare
her
nails
,
and
put
the
raiment
of
her
captivity
from
off
her
,
that
is
,
the
goodly
attire
which
she
had
on
when
she
was
taken
captive
,
then
these
outward
signes
were
to
teach
them
that
if
they
desired
to
marry
such
a
captive
,
she
must
renounce
her
heathenisme
,
and
all
the
superfluous
and
corrupt
customes
and
superstitions
thereof
,
and
worship
God
onely
,
as
the
Israelites
did
,
living
now
a
new
and
holy
life
,
as
became
Gods
people
,
into
whose
stock
she
was
to
be
ingrafted
,
and
to
shew
them
in
what
manifest
danger
they
would
b●
of
being
defiled
by
such
wives
,
if
they
did
not
renounce
their
former
religion
and
heathenish
cus●omes
and
course
of
life
.
I
know
there
are
some
Expositours
do
hold
that
hereby
also
was
figured
,
that
if
Gods
people
would
make
use
of
the
philosophy
of
the
heathens
,
or
any
other
thing
which
being
good
in
it self
hath
been
abused
by
them
,
they
must
be
carefull
to
shave
off
and
pare
away
whatever
is
superstitious
and
sinnefull
therei●
.
But
that
these
rites
were
intended
to
signifie
this
,
it
is
hard
to
say
.
Vers.
13.
And
bewail
her
father
and
her
mother
a
full
mone●h
.
]
This
was
enjoyned
,
either
that
the
Israelite
,
that
had
taken
this
woman
captive
,
might
have
so
much
time
to
consider
of
what
he
did
beforehand
,
and
not
to
do
that
in
the
heat
of
his
lust
which
he
should
afterwards
repent
,
but
might
rather
be
weaned
from
his
desire
of
taking
her
to
be
his
wife
;
or
else
this
was
enjoyned
,
as
the
other
par●iculars
before
mentioned
,
as
an
outward
expression
of
the
womans
utter
renouncing
her
fathers
house
,
that
she
might
be
ingrafted
into
the
Israel
of
God
:
for
this
mourning
for
her
parents
as
if
they
were
dead
was
a
kind
of
bidding
farewell
for
ever
to
them
,
according
to
that
of
the
Psalmist
,
Hearken
(
O
daughter
)
and
consider
,
and
encline
thine
eare
;
forget
also
thine
own
people
,
and
thy
fathers
house
,
Psal.
45.
10.
Vers.
14.
And
it
shall
be
if
thou
have
no
delight
in
●er
,
then
thou
shalt
let
her
go
whither
she
will
,
&c.
]
By
way
of
satisfaction
for
the
wrong
he
had
done
her
,
he
was
freely
to
set
her
at
liberty
.
Now
this
putting
away
●f
the
captive
woman
after
he
had
married
her
,
upon
some
dislike
or
displeasure
taken
against
her
,
was
one
of
those
things
which
God
did
never
approve
,
but
onely
tolerate
to
the
Jews
for
the
hardnesse
of
their
hearts
.
And
indeed
if
there
were
danger
lest
the
husband
should
kill
or
grievously
oppresse
a
wife
of
their
own
nation
,
upon
displeasure
taken
against
her
,
and
therefore
they
were
permitted
rather
to
give
their
wives
a
bill
of
divorce
and
put
them
away
;
much
more
would
there
have
been
great
danger
of
the
killing
or
extreme
hard
usage
of
a
wife
that
had
form●rly
been
taken
as
a
captive
,
and
therefore
the
man
is
here
allowed
to
put
her
away
;
but
withall
he
is
restrained
from
selling
her
under
pretence
that
she
was
his
captive
and
servant
,
but
is
appointed
to
set
her
at
liberty
to
go
whither
she
would
.
Vers.
16.
He
may
not
make
the
sonne
of
the
beloved
first-born
before
the
sonne
of
the
hated
,
&c.
]
That
is
,
the
sonne
of
the
hated
being
yet
living
,
and
that
because
the
right
of
the
first-born
by
Law
of
nature
belonged
unto
him
.
Vers.
19.
Then
shall
his
father
and
his
mother
lay
hold
on
him
,
and
bring
him
out
unto
the
Elders
of
his
citie
,
&c.
]
Who
were
no
doubt
to
examine
the
truth
of
the
accusation
brought
against
him
,
and
accordingly
to
proceed
.
Vers.
21.
And
the
men
of
his
citie
shall
stone
him
with
stones
that
he
die
,
&c.
]
That
is
,
after
the
accusation
given
in
against
this
rebellious
sonne
is
sufficiently
proved
the
Elders
shall
condemne
him
,
and
so
he
shall
be
stoned
;
and
thus
by
the
severity
of
this
Law
not
onely
children
were
kept
in
aw
that
they
might
not
da●e
to
rebell
against
their
parents
,
but
also
parents
were
taught
to
be
the
more
carefull
of
the
education
of
their
children
.
Vers.
23.
His
body
shall
not
remain
all
night
on
the
tree
,
but
thou
shalt
in
any
wise
bury
him
that
day
,
&c.
]
To
wi●
,
whether
he
were
hanged
alive
,
or
dead
,
as
those
Kings
were
,
Josh.
10.
26.
And
afterward
Joshua
smote
them
,
and
slew
them
,
and
hanged
them
on
five
trees
:
and
they
were
●anging
upon
the
trees
untill
the
evening
.
And
this
they
were
enjoyned
to
do
,
first
,
lest
they
should
by
being
inured
to
look
daily
on
the
dead
carcases
of
men
become
merciles●e
and
cruel
,
and
make
light
of
killing
men
;
and
secondly
,
that
the
land
might
not
be
defiled
by
that
monument
of
Gods
curse
remaining
upon
it
visibly
.
And
thus
were
the
people
taught
to
look
upon
death
as
the
wages
of
sinne
▪
the
curse
of
the
Law
.
For
he
that
is
hanged
is
accursed
of
God
.
]
Since
the
death
of
any
malefactour
might
be
a
monument
of
Gods
curse
for
sinne
,
it
may
be
questioned
why
this
brand
is
peculiarly
set
upon
this
kind
of
punishment
,
that
he
that
is
hanged
is
accursed
of
God
?
To
which
I
answer
,
that
the
reason
of
this
was
,
beca●s●
this
was
esteemed
the
most
shamefull
,
the
most
dishonourable
and
infamous
of
all
kinds
of
death
,
and
was
usually
therefore
the
punishment
of
those
that
had
by
some
notorious
wickednesse
provoked
God
to
poure
out
his
wrath
upon
the
whole
land
▪
and
so
were
hanged
up
to
appease
his
wrath
,
as
we
may
see
in
the
hanging
of
those
Prin●es
that
were
guilty
of
committing
whoredome
with
the
daughters
of
Moab
,
Numb
.
25.
4.
and
i●
the
hanging
of
those
sonnes
of
Saul
in
the
dayes
of
David
,
when
there
was
a
famine
in
the
land
,
because
of
Sauls
perfidious
oppressing
of
the
Gibeonites
,
2.
Sam.
21.
6.
Nor
was
it
without
cause
that
this
kind
of
death
was
,
both
by
the
Israelites
and
other
nations
,
esteemed
the
most
shamefull
and
accursed
,
because
the
very
manner
of
the
death
did
intimate
that
such
men
as
were
thus
executed
were
such
execrable
and
accursed
wretches
,
that
they
did
defile
the
earth
with
treading
on
it
,
and
would
pollute
the
earth
if
they
should
die
upon
it
,
and
there●ore
we●e
so
trussed
up
in
the
aire
as
not
fit
to
be
amongst
men
,
and
that
others
might
look
upon
them
as
men
made
spectacles
of
Gods
indignation
and
cur●e
because
of
the
wickednesse
they
had
committed
,
which
was
not
done
in
other
kinds
of
death
:
and
hence
it
was
that
the
Lord
God
would
have
his
son
,
the
Lord
Christ
,
to
suffer
this
kind
of
death
,
that
even
hence
it
might
be
the
more
evident
that
in
his
death
he
bare
the
curse
due
to
our
sinnes
,
according
to
that
of
the
Apostle
,
Gal.
3.
13.
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
;
for
it
is
written
,
Cursed
is
every
one
that
hangeth
on
the
tree
.
CHAP.
XXII
.
Vers.
1.
THou
shalt
not
see
thy
brothers
ox
or
his
●heep
go
astray
and
hide
thy self
from
them
,
&c.
]
That
is
,
thou
shalt
not
upon
any
pretence
withhold
thine
help
,
yea
though
he
be
thine
enemy
;
for
that
is
also
expressed
,
Exod.
23.
4.
If
thou
meet
thine
enemies
ox
or
his
asse
going
astray
,
thou
shalt
surely
bring
it
back
to
him
again
:
and
hereby
we
are
taught
that
much
more
we
must
perform
this
office
of
love
to
our
brethren
,
even
to
seek
the
conversion
of
them
that
are
out
of
the
way
▪
James
5.
19
,
20.
Brethren
,
if
any
of
you
do
erre
from
the
truth
,
and
one
convert
him
;
Let
him
know
that
he
which
converteth
a
sinner
from
the
crrour
of
his
way
shall
save
a
soul
from
death
,
and
hide
a
multitude
of
sinnes
.
Vers.
2.
And
if
thy
brother
be
not
nigh
unto
thee
,
or
if
thou
know
him
not
,
&c.
]
Here
two
cases
are
resolved
that
might
be
questioned
,
to
wit
,
what
they
were
to
do
in
case
the
owners
of
such
cattel
as
they
found
going
astray
did
either
dwell
farre
off
from
them
,
or
were
altogether
unknown
to
them
;
and
the
answer
is
▪
that
in
such
cases
they
were
to
drive
the
cattel
home
to
their
own
houses
till
the
owners
did
fetch
them
away
:
and
so
in
case
they
knew
the
owners
,
it
must
needs
also
be
implyed
,
that
they
were
to
send
them
word
of
the
cattel
they
had
taken
up
,
though
they
dwelt
farre
off
;
but
if
they
knew
not
the
owners
,
then
indeed
they
were
to
keep
them
till
the
owners
themselves
did
seek
out
for
them
.
Vers.
5.
The
woman
shall
not
wear
that
which
pertaineth
unto
a
man
▪
&c.
]
Under
this
all
manlinesse
is
forbidden
in
women
,
and
all
effeminatenesse
in
men
,
either
in
their
attire
,
or
in
the
ordering
of
their
hair
;
of
which
the
Apostle
speaks
,
1.
Cor.
11.
4
—
14.
or
any
thing
of
like
nature
▪
as
that
,
1.
Cor.
14.
34.
Let
your
women
keep
silence
in
the
churches
;
for
it
is
not
permitted
unto
them
to
speak
.
Vers.
7.
But
thou
shalt
in
any
wise
let
the
▪
damme
go
,
and
take
the
young
to
thee
,
&c.
]
The
end
of
this
law
was
first
,
to
teach
them
alwayes
in
the
least
things
to
have
respect
to
the
publick
good
,
and
to
preferre
that
before
their
own
private
satisfaction
,
as
here
they
were
forbidden
to
destroy
the
damme
when
it
was
breeding
time
,
because
she
might
ere
long
have
other
young
ones
,
and
so
might
still
continue
the
store
of
birds
for
the
good
of
others
;
and
secondly
,
to
shew
them
how
well
God
was
pleased
that
his
people
should
be
mercifull
and
pitifull
,
and
how
●e
ab●orred
all
cruelty
and
hardheartednesse
,
in
that
he
would
not
allow
them
to
kill
the
damme
when
they
took
away
her
egges
,
or
her
young
ones
,
because
this
might
seem
a
kind
o●
cruelty
and
unmercifulnesse
towards
the
poore
creature
▪
that
did
su●fer
enough
already
in
the
losse
of
her
young
ones
,
that
were
so
precious
to
her
.
Vers.
8.
When
thou
buildest
a
new
house
,
then
thou
shalt
make
a
battlement
for
thy
roof
.
]
The
houses
of
the
Israelites
were
alwayes
built
flat
on
the
tops
,
and
so
they
used
to
be
much
on
the
tops
of
their
houses
,
both
to
recreate
themselves
there
▪
and
for
many
other
occasions
.
Whence
is
that
of
our
Saviour
,
Matth.
10.
27.
What
ye
hear
in
the
ear
,
that
preach
ye
on
the
house
tops
.
Here
therefore
they
are
enjoyned
alwayes
to
make
battlements
round
about
their
house
tops
,
to
prevent
the
casuall
falling
of
any
body
from
thence
;
and
consequently
also
under
this
one
particular
they
were
enjoyned
to
prevent
,
what
in
them
lay
,
all
occasions
of
bloudshed
,
or
of
any
other
evil
,
that
through
their
default
might
redound
unto
their
brethren
.
Vers.
9.
Thou
shalt
not
sow
thy
vineyard
with
divers
seeds
,
&c.
]
The
main
and
principall
end
of
this
,
and
the
two
following
laws
against
plowing
with
an
ox
and
an
asse
,
and
against
wearing
garments
of
linsey-wolsey
,
was
I
conceive
,
one
and
the
same
,
to
wit
,
to
teach
them
what
exact
p●rity
and
sincerity
God
required
in
them
that
were
his
peculiar
people
,
and
how
hatefull
to
God
all
mixtures
were
in
spirituall
things
.
There
was
not
in
it self
any
evil
at
all
in
wearing
a
garment
made
of
linen
and
wollen
together
,
nor
was
it
a
matter
of
any
great
moment
in
it self
▪
whether
they
sowed
a
field
with
pure
wheat
,
or
with
wheat
and
ri●
mingled
together
,
as
we
do
now
in
many
places
.
But
thus
was
the
Lord
pleased
,
under
the●e
outward
elements
,
to
teach
them
matters
of
greater
moment
:
for
whilest
the
Lord
would
not
allow
them
any
mixture
in
such
slight
and
trivi●ll
things
as
these
,
hereby
they
were
led
,
as
it
were
by
the
hand
,
to
con●●der
how
much
more
hatefull
to
God
all
mix●ures
were
in
matters
of
greater
moment
,
as
in
religion
and
in
the
duties
of
his
worship
,
and
how
strictly
the
Lord
required
that
they
sho●ld
keep
them●elves
to
the
purity
and
simplicity
of
his
word
,
without
mingling
any
thing
of
their
own
inventions
through
curiosity
or
a
perverse
imitation
of
the
strange
〈◊〉
of
o●her
nations
,
which
he
had
not
enjoyned
them
.
If
they
might
not
sow
a
field
●ith
mingled
seeds
,
much
lesse
might
they
teach
the
truth
of
God
mixt
with
any
errour
;
if
they
might
not
wear
a
linsey-wolsey
garment
,
m●ch
lesse
m●y
we
think
to
cloth
our
souls
in
case
of
justification
,
with
Chri●●s
righteousnesse
and
our
own
▪
G●l
.
2.
16.
yea
all
hypocrisy
and
whatever
was
not
pure
and
sincere
was
hereby
condemned
.
And
this
,
I
say
,
was
the
main
and
principall
drift
of
these
laws
.
Now
in
this
particular
law
concerning
their
vineyards
,
there
are
two
things
that
are
farther
questionable
,
to
wit
first
,
what
is
meant
here
by
sowing
a
vineyard
with
divers
seeds
;
&
sec●ndly
,
what
that
reason
is
that
is
here
given
for
this
law
,
lest
the
fruit
of
thy
seed
which
thou
hast
sown
,
and
the
fruit
of
thy
v●neyard
,
be
defiled
.
And
in
answer
hereto
,
for
the
first
,
we
must
know
that
by
divers
s●eds
here
is
meant
any
seeds
different
or
divers
from
that
of
the
vine
.
I
know
that
some
Exposi●o●rs
hold
▪
that
●he
sowing
of
mingled
seeds
,
as
of
wheat
and
barley
,
in
the
void
and
empty
ground
betwixt
the
rows
of
the
vines
there
planted
,
is
onely
here
forbidden
,
and
that
the
Israelites
might
lawfully
sow
any
one
sort
of
seed
betwixt
the
rows
of
their
vines
,
so
they
sowed
no
more
.
But
this
was
sufficiently
forbidden
in
that
former
law
,
Levit.
19.
19.
Thou
shalt
not
sow
thy
field
with
mingled
seed
;
and
besides
the
reason
that
is
here
given
for
this
prohibition
is
not
that
the
m●ngling
of
divers
seeds
might
be
prevented
,
but
the
mingling
of
the
fruit
of
any
se●d
with
the
fruit
of
the
vine
.
And
therefore
I
conceive
that
the
sowing
of
any
seed
together
with
their
vines
is
here
sorbidden
;
and
indeed
because
the
rea●on
here
given
for
this
law
is
,
that
the
fruit
of
their
seed
sowen
and
the
fruit
of
their
vines
might
not
be
mingled
together
,
and
so
be
defiled
,
it
is
worth
our
considering
whether
this
be
not
meant
rather
of
the
seed
of
fruit-trees
then
of
corn
and
herbs
,
the
fruit
whereof
was
not
likely
to
be
mingled
with
that
of
the
vine
:
and
thus
as
in
that
law
,
Levit.
19.
19.
the
sowing
of
severall
kinds
of
grain
in
one
field
was
forbidden
,
so
here
the
sowing
of
the
seed
of
other
fruit-trees
together
with
the
vine
.
As
for
the
reason
here
annexed
to
this
law
,
lest
the
fruit
of
thy
seed
which
thou
hast
sown
,
and
the
fruit
of
thy
vineyard
,
be
defiled
,
some
understand
it
thus
,
lest
the
fruit
of
their
seed
and
their
vineyard
be
corrupred
and
marred
,
to
wit
,
because
whilest
the
heart
of
the
earth
is
sucked
away
by
too
many
things
sown
or
planted
in
it
,
neither
of
them
can
be
good
and
fair
,
as
they
would
otherwise
be
,
but
both
are
spoyled
and
good
for
nothing
:
and
thus
,
they
say
,
the
Israelites
were
taught
to
take
heed
of
a
covetous
and
greedy
desire
to
draw
more
from
the
earth
then
it
is
well
able
to
bear
.
But
it
is
better
by
others
understood
of
their
being
defiled
by
being
mingled
together
:
for
as
that
is
said
to
be
pure
which
is
not
mixed
,
as
that
we
call
pure
wheat
,
which
is
not
mixed
with
any
other
grain
;
so
that
may
be
said
to
be
defiled
which
is
mingled
,
especially
being
done
contrary
to
Gods
law
,
and
so
rendered
unlawfull
either
in
first-fruits
or
otherwise
to
be
offered
to
the
Lord
.
Vers.
10.
Thou
shalt
not
plow
with
an
ox
and
an
asse
together
.
]
The
princ●pall
end
of
this
law
I
have
shown
in
the
foregoing
note
upon
vers.
9.
But
yet
there
might
be
other
grounds
of
this
law
besides
:
for
first
,
God
might
have
respect
herein
to
the
good
of
th●se
poore
creatures
,
that
must
needs
both
suffer
by
such
unequall
yoking
,
the
ox
,
on
whom
the
whole
labour
of
drawing
must
needs
lie
for
want
of
another
that
with
equall
strength
should
help
forward
the
work
,
and
the
asse
,
by
being
haled
on
beyond
that
which
he
is
able
to
do
:
and
secondly
,
hereby
might
also
be
signified
,
both
that
men
ought
not
to
be
imployed
in
those
callings
for
which
they
are
unfit
,
to
the
overburdening
of
others
that
are
joyned
with
them
in
that
service
,
and
that
God
will
not
endure
the
unequall
yoking
of
his
people
with
infidels
,
of
which
the
Apostle
speaks
,
2.
Cor.
6.
14
,
&c.
Vers.
11.
Thou
shalt
not
wear
a
garment
of
divers
sorts
,
as
of
wollen
and
li●e●
,
together
.
]
See
the
former
note
upon
vers.
9.
Vers.
12.
Thou
sh●lt
make
the
fringes
upon
the
foure
quarters
of
thy
vesture
,
wherewith
thou
coverest
thy self
.
]
Concerning
the
principall
end
of
these
fringes
,
which
was
to
put
them
in
mind
of
the
Lords
commandments
,
see
the
note
upon
Numb
.
15.
38.
But
besides
,
by
this
prescr●bing
them
a
fashion
of
attire
,
whereby
they
might
alwayes
be
known
to
be
Israelites
,
they
were
taught
not
to
be
ashamed
openly
to
prosesse
themselves
the
people
of
God
:
and
it
might
also
be
enjoyned
,
as
some
think
,
to
prevent
any
undecency
in
the
discovery
of
their
naked
skin
;
for
the
Israelites
wore
long
loose
garments
,
which
being
opened
below
,
both
behind
,
and
on
each
side
,
they
had
foure
skirts
or
quarters
,
as
they
are
here
called
,
and
these
they
were
that
had
a
fringe
upon
them
round
about
,
by
means
whereof
there
was
the
lesse
danger
of
discovering
their
bodyes
as
they
went
,
which
they
say
is
implyed
in
the
last
words
of
this
verse
,
wherewith
thou
coverest
thy self
.
Vers.
15.
Then
shall
the
father
of
the
damsel
and
her
mother
take
and
bring
forth
the
tokens
,
&c.
]
This
was
imposed
upon
the
parents
,
because
the
evil
of
which
their
daughter
was
accused
,
if
true
would
be
a
dishonour
to
them
,
who
ought
to
have
been
caref●ll
guardians
of
their
daughters
chas●ity
:
whence
it
was
also
that
if
their
daughter
was
found
guilty
,
she
was
to
be
stoned
before
the
doore
of
her
fathers
house
,
vers.
21
,
and
if
innocent
,
her
husband
was
to
pay
her
father
a
hundred
shekels
of
silver
,
vers.
19.
for
the
wrong
which
by
this
false
slander
was
done
to
him
.
Vers.
19.
And
she
shall
be
his
wife
,
he
may
not
put
her
away
all
his
dayes
.
]
Which
was
permitted
to
other
men
▪
Deut.
24.
1.
When
a
man
hath
taken
a
wi●●
,
and
married
her
,
and
it
come
to
passe
that
she
find
no
favour
in
his
eyes
,
because
he
hath
found
some
uncleannesse
in
her
;
then
let
him
write
her
a
bill
of
divorceme●●
,
and
give
it
in
her
hand
,
and
send
her
out
of
his
house
.
Vers.
20.
But
if
this
thing
be
true
,
and
the
tokens
of
virginitie
be
not
found
for
the
damsel
.
]
Because
in
some
cases
it
is
found
by
experience
that
the
tokens
of
a
maids
virginitie
may
fail
,
and
so
much
also
is
acknowledged
by
the
Hebrews
themselves
,
therefore
some
hold
that
though
the
parents
could
not
bring
forth
the
tokens
of
their
daughters
virginitie
,
yet
this
alone
was
not
sufficient
to
prove
her
guiltie
,
and
make
her
liable
to
be
stoned
,
unlesse
it
were
by
other
circumstances
found
to
be
true
,
as
by
the
testimonie
of
witnesses
proving
that
she
had
no
sicknesse
upon
her
to
hinder
the
tokens
of
her
virginitie
,
or
some
such
like
evidence
.
But
because
the
words
here
seem
not
to
implie
any
such
thing
,
I
rather
think
that
in
those
countreys
the
tokens
of
a
maids
virginitie
did
never
fail
,
and
so
the
want
of
them
was
taken
for
a
certain
proof
that
the
accusation
was
true
,
and
so
the
damsel
was
to
be
stoned
:
for
though
in
other
cases
the
fornication
of
a
woman
before
marriage
was
not
punishe●
with
death
,
Exod.
22.
16.
yet
here
it
was
:
first
,
because
of
the
great
wrong
she
had
done
to
the
man
that
had
married
her
,
pretending
to
him
that
she
was
a
virgin
,
when
indeed
she
was
not
;
and
secondly
,
because
by
the
evidence
of
her
own
words
,
wherein
she
professed
her self
a
virgin
when
she
promised
him
marriage
,
it
must
needs
follow
that
she
was
defiled
after
she
was
betrothed
to
him
,
and
in
that
case
her
sinne
was
adulterie
,
and
to
be
punished
with
death
.
Vers.
27.
For
he
found
her
in
the
field
,
and
the
betrothed
damsel
cried
,
&c.
]
That
is
,
it
must
be
presumed
that
she
cried
.
Every
one
knows
that
though
she
were
in
the
sield
,
yet
she
might
consent
to
that
lewdnesse
;
but
unlesse
that
could
be
proved
against
her
,
they
were
bound
in
charitie
to
hope
and
judge
the
best
;
&
so
accordingly
the
Scripture
speaks
of
it
,
as
of
that
they
were
to
take
for
granted
,
the
betr●thed
damsel
cried
,
and
there
was
none
to
help
h●r
.
Vers.
28.
If
a
man
find
a
damsel
that
is
a
virgin
,
which
is
not
betrothed
,
and
lay
hold
on
her
,
&c.
]
Some
conceive
that
this
law
differeth
from
that
,
Exod.
22.
16
,
17.
because
that
was
for
such
as
consented
being
enticed
,
this
supposeth
violent
hands
laid
upon
the
damsel
;
but
for
this
see
the
note
upon
that
place
in
Exodus
.
Vers.
29.
Because
he
hath
humbled
her
,
he
may
not
put
her
away
all
his
dayes
.
]
This
libertie
afforded
or
winked
at
in
others
,
Deut.
24.
1.
he
must
not
enjoy
.
CHAP.
XXIII
.
Vers.
1.
HE
that
is
wounded
in
the
stones
,
&c.
]
By
the
following
laws
in
the
beginning
of
this
chapter
certain
men
are
disabled
for
being
admitted
into
the
congregation
of
the
Lord
,
that
is
,
as
most
Expositours
do
most
probably
understand
it
,
from
being
admitted
into
full
communion
with
the
commonwealth
of
Israel
,
at
least
from
being
capable
of
bearing
●ny
office
of
Magistracie
amongst
them
.
We
cannot
with
any
shew
of
probabilitie
think
that
all
these
here
mentioned
,
to
wit
,
eunuchs
,
vers.
1.
bastards
and
their
children
unto
the
tenth
generation
,
vers.
2.
Ammonites
also
and
Moabites
unto
the
tenth
generation
,
vers.
3.
yea
and
Edomites
and
Egyptians
unto
the
third
generation
,
vers.
7
,
8.
(
and
so
consequently
all
other
nations
,
since
no
nation
was
like
to
enjoy
more
priviledges
then
the
Edomites
,
who
are
called
their
brethren
,
vers.
8.
)
I
say
we
cannot
with
any
probabilitie
hold
that
all
these
,
though
by
circumcision
admitted
into
the
Church
,
were
excluded
from
the
holy
assemblies
,
where
they
should
hear
the
word
,
be
instructed
in
the
law
,
and
be
admitted
to
offer
sacrifices
,
as
the
signes
of
their
faith
and
hope
of
salvation
in
the
promised
Messiah
:
for
there
are
elsewhere
many
expresse
laws
,
that
such
as
were
Proselytes
,
and
had
embraced
the
faith
and
religion
of
Israel
,
should
have
equall
libertie
with
the
Israelites
to
celebrate
the
Passeover
,
Exod.
12.
48
,
49.
When
a
stranger
shall
sojourn
with
thee
,
and
will
keep
the
Passeover
to
the
Lord
,
let
all
his
males
be
circumcised
,
and
then
let
him
come
near
and
keep
it
,
and
he
shall
be
as
one
that
is
born
in
the
land
,
one
law
shall
be
to
him
that
is
home-born
,
and
unto
the
stranger
that
sojourneth
among
you
;
and
so
likewise
to
bring
their
sacrifices
unto
the
Lord
,
Numb
,
15.
14
,
15.
If
a
stranger
sojourn
with
you
,
or
whosoever
be
among
you
in
your
generations
that
will
offer
an
offering
mad●
by
fire
of
a
sweet
savour
unto
the
Lord
,
as
ye
do
,
so
he
shall
do
;
one
ordinance
shall
be
both
for
you
of
the
congregation
,
and
also
for
the
stranger
,
&c.
either
therefore
by
the
congregation
of
the
Lord
here
is
meant
the
assembly
of
Judges
and
Magistrates
so
called
,
because
the
Lord
is
president
over
them
,
and
they
exercise
●hat
power
they
have
in
his
name
,
and
by
authoritie
derived
from
him
,
Psal.
82.
1.
God
standeth
in
the
congregation
of
the
mighty
,
he
judgeth
among
the
gods
;
and
so
the
meaning
of
this
phrase
,
of
not
entring
into
the
congregation
of
the
Lord
,
is
onely
this
,
that
they
should
not
bear
any
publick
office
or
place
of
Magistracie
in
the
Commonwealth
of
Israel
;
or
else
by
the
congregation
of
the
Lord
is
meant
the
people
or
commonwealth
of
Israel
,
and
so
this
expression
is
elsewhere
often
used
,
as
Numb
.
16.
3.
Ye
take
too
much
upon
you
,
seeing
all
the
congregation
are
holy
ever●
▪
one
of
them
,
and
the
lord
is
among
them
;
and
again
,
Numb
.
27.
16
,
17.
Let
the
Lord
the
▪
God
of
the
spirits
of
all
flesh
,
set
a
man
over
the
congregation
,
which
may
go
out
before
them
,
and
which
may
go
in
before
them
,
—
that
the
congregation
of
the
Lord
be
not
as
sheep
without
a
shepherd
,
and
then
the
meaning
of
this
place
must
be
,
that
such
and
such
as
are
here
named
might
not
be
admitted
into
full
communion
with
the
Commonwealth
of
Israel
;
though
they
were
admitted
into
the
Church
,
and
so
into
the
communion
of
the
same
faith
and
worship
of
God
,
yet
they
might
not
be
admitted
to
be
members
of
the
same
bodie
politick
,
and
so
to
enjoy
all
the
priviledges
of
free-born
Israelites
;
and
hereupon
they
stood
after
a
sort
separated
from
Gods
people
,
as
the
complaint
of
such
,
and
the
Lords
comfortable
answer
sheweth
,
Isai
.
56.
3.
&c.
Neither
let
the
sonne
of
the
stranger
,
that
hath
joyned
himself
to
the
Lord
,
speak
,
saying
,
The
Lord
hath
utterly
separated
me
from
his
people
;
neither
let
the
eunuch
say
,
Behold
,
I
am
a
drie
tree
,
&c.
they
were
of
the
Church
of
Israel
,
but
yet
aliens
and
strangers
,
as
I
may
say
,
from
the
Commonwealth
of
Israel
,
not
being
capable
of
the
priviledges
of
other
Israelites
,
as
for
instance
▪
of
those
of
the
year
of
release
,
and
the
year
of
Jubile
,
of
bearing
any
place
of
Magistracie
or
office
amongst
them
,
or
having
any
power
to
intermeddle
in
such
affairs
;
yea
we
may
adde
too
,
of
marrying
a
daughter
of
Israel
(
for
though
that
cannot
be
meant
here
in
this
branch
of
the
l●w
concerning
eunuchs
,
yet
in
the
rest
it
may
be
included
)
and
some
others
of
the
like
nature
.
And
indeed
thus
to
understand
this
phrase
,
of
not
entring
into
the
congregation
of
the
Lord
,
we
may
be
the
rather
induced
,
because
Nehem.
13.
1
,
2
,
3.
it
is
said
,
that
when
the
Jews
heard
this
law
read
out
of
the
book
of
Moses
,
that
the
Ammonite
and
the
Moabite
should
not
come
into
the
congregation
of
God
for
ever
,
they
separated
from
Israel
all
the
mixed
multitude
,
which
seems
plainly
to
be
meant
of
their
separating
them
from
being
numbered
amongst
Gods
people
,
and
from
enjoying
the
priviledges
of
freeborn
Israelites
,
Hebrews
of
the
Hebrews
,
as
the
Apostle
speaks
of
himself
,
Phil.
3.
5.
Onely
some
conceive
that
if
we
thus
understand
this
phrase
,
that
which
is
said
here
,
vers.
1.
and
2.
must
onely
be
understood
of
eunuchs
and
bastards
of
other
nations
,
because
it
seems
hard
that
such
being
Israelites
were
excluded
from
enjoying
all
these
priviledges
of
freeborn
Israelites
.
As
for
the
reasons
why
here
in
the
first
place
,
he
that
is
wounded
in
the
stones
,
or
hath
his
privy
member
cut
off
,
is
here
excluded
from
thus
entring
into
the
congregation
of
the
Lord
,
we
may
conceive
them
probably
to
have
been
these
:
first
,
that
God
might
hereby
shew
his
detestation
of
that
unnaturall
and
barbarous
custome
of
the
heathens
of
making
men
eunuchs
:
secondly
,
because
such
men
are
usually
of
a
base
,
and
effeminate
,
and
cowardly
spirit
,
and
liable
to
be
scorned
and
despised
by
others
,
and
therefore
not
fit
to
be
in
any
place
of
authority
:
and
thirdly
,
that
hereby
they
might
be
taught
what
purity
and
perfection
,
what
unblameablenesse
and
freedome
from
all
stains
and
pollutions
God
required
in
his
people
,
and
particularly
how
pleasing
a
thing
it
is
unto
God
to
adde
dayly
to
his
Church
,
and
to
encrease
the
number
of
his
people
,
to
wit
,
by
spirituall
means
,
and
not
to
be
barren
this
way
,
as
such
eunuchs
were
in
regard
of
naturall
generation
.
Vers.
2.
A
bastard
shall
not
enter
into
the
congregation
of
the
Lord.
]
What
is
meant
by
entring
into
the
congregation
of
the
Lord
,
is
shown
in
the
foregoing
note
.
By
bastards
here
cannot
be
meant
the
sonnes
of
concubines
,
who
were
in
those
times
counted
as
second
wives
,
but
either
the
children
of
such
as
did
prostitute
themselves
as
common
whores
,
or
rather
all
that
were
born
illegitimate
,
whether
by
fornication
,
adultery
,
or
incest
.
Now
such
as
these
the
Lord
forbids
them
to
admit
into
the
congregation
of
the
Lord
,
first
,
hereby
to
teach
his
people
what
an
honour
it
was
to
be
of
Gods
peculiar
people
,
into
the
number
of
whom
a
man
thus
blemished
might
not
be
received
;
secondly
,
by
laying
this
stain
and
dishonour
upon
the
spurious
issu●
of
such
unclean
mixtures
,
to
shew
his
people
how
detestable
such
sins
were
unto
the
Lord
;
and
thirdly
,
lest
such
should
be
capable
of
bearing
any
office
or
Magistracy
amongst
the
Israelites
who
were
of
base
and
vild
conditions
,
as
bastards
indeed
many
times
are
,
or
at
least
liable
to
be
scorned
and
despised
for
this
reproch
of
their
birth
,
and
so
might
be
the
lesse
courageous
in
their
places
lest
they
should
be
upbraided
herewith
.
Even
to
his
tenth
generation
shall
he
not
enter
into
the
congregation
of
the
Lord.
]
That
is
neither
the
bastard
nor
his
children
unto
the
tenth
generation
.
Therefore
after
tenne
generations
this
stain
was
to
be
blotted
out
:
for
that
the
expression
of
thus
many
generations
,
that
should
be
excluded
,
doth
imply
that
the
eleventh
generation
was
to
be
received
into
the
congregation
of
the
Lord
,
is
evident
,
vers.
8.
where
it
is
said
that
the
Edo●ites
children
should
enter
into
the
congregation
of
the
Lord
in
their
third
generation
.
Vers.
3.
Even
to
their
tenth
generation
shall
they
not
enter
into
the
congregation
of
the
Lord
for
ever
.
]
That
is
,
neither
shall
the
Ammonite
or
Moabite
,
that
becomes
a
proselyte
,
and
embraceth
the
religion
of
the
Israelites
,
be
received
into
full
communion
with
the
commonwealth
o●
Israel
,
nor
any
other
of
their
posterity
unto
the
tenth
generation
;
for
this
was
not
meant
of
th●
Israelites
children
born
of
Ammonitish
or
Moabitish
mothers
,
converted
to
the
Israelites
faith
,
as
the
stories
of
Rahab
and
Ruth
do
evidently
prove
,
but
onely
of
the
children
of
Ammonites
and
Moabites
that
became
proselytes
,
who
,
because
they
were
of
those
nations
,
might
not
be
incorporated
into
the
commonwealth
of
Israel
unto
the
tenth
generation
.
Some
Expositours
will
have
this
last
clause
,
for
ever
,
to
be
added
by
way
of
explaining
that
which
went
befo●e
of
their
not
being
admitted
into
the
congregation
of
the
Lord
unto
the
tenth
generation
,
and
so
that
the
meaning
of
this
Law
was
that
their
posterity
should
never
be
admitted
into
the
congregation
of
the
Lord
;
and
indeed
where
this
Law
is
repeated
,
Neh.
13.
1.
there
is
no
mention
made
of
the
tenth
generation
;
but
it
is
said
that
they
found
written
in
the
book
of
Moses
that
the
Ammonite
and
the
Moabite
should
not
come
into
the
congregation
of
the
Lord
for
ever
.
But
yet
because
afterwards
,
vers.
8.
there
is
also
mention
made
of
some
that
were
not
to
be
admitted
untill
the
third
generation
,
even
here
also
by
the
tenth
generation
a
set
number
of
generations
is
expressed
that
were
to
be
excluded
;
and
so
by
the
addition
of
these
words
,
for
ever
,
this
onely
is
intended
,
that
this
Law
concerning
the
Ammonites
and
Moabites
not
entring
into
the
congregation
of
the
Lord
unto
the
tenth
generation
,
was
to
be
for
ever
inviolably
observed
,
and
not
to
be
dispensed
with
upon
any
occasion
.
Vers.
4.
Because
they
met
you
not
with
bread
and
with
water
,
&c.
]
The
ra●her
did
God
abhorre
this
their
disregard
of
the
Israelites
in
their
escape
out
of
Egypt
,
because
the
Ammonites
and
Moabites
were
the
posterity
of
Lot
,
who
was
so
near
of
kinne
to
Abraham
,
of
whom
the
Israelites
came
.
And
because
they
hired
against
thee
Balaam
the
sonne
of
Beor
,
of
Mesopotamia
,
to
curse
thee
.
]
That
is
,
the
Moabites
:
for
of
this
the
Ammonites
were
not
guilty
,
but
the
Moabites
,
as
is
evident
in
the
history
thereof
,
Numb
.
22
,
&c.
Vers.
5.
Neverthelesse
the
Lord
thy
God
would
not
hearken
unto
Balaam
,
&c.
]
This
is
added
,
to
imply
that
the
fault
of
the
Moabites
was
never
a
whit
the
lesse
,
because
Balaam
blessed
the
Israelites
in
stead
of
cursing
them
;
for
they
did
what
they
could
to
have
wonne
Balaam
to
curse
them
,
and
Balaam
also
sought
by
all
means
to
satisfie
their
desire
;
onely
the
Lord
their
God
of
his
own
free
grace
did
overrule
the
tongue
of
that
false
prophet
,
and
forced
him
to
blesse
them
when
he
meant
to
curse
them
,
and
so
turned
that
to
good
which
their
enemies
intended
for
their
hurt
and
ruine
.
Vers.
6.
Thou
shalt
not
seek
their
peace
,
nor
their
prosperity
all
thy
dayes
for
ever
.
]
The
like
is
said
of
the
Canaanites
,
Ezra
9.
12
,
Now
therefore
give
not
your
daughters
to
their
sonnes
,
neither
take
their
daughters
unto
your
sonnes
▪
nor
seck
their
peace
,
or
their
wealth
for
ever
.
Now
this
is
not
meant
of
private
revenge
in
malice
,
which
was
alwayes
unlawfull
for
the
people
of
God
;
o●
that
they
should
not
seek
the
salvation
of
the
souls
of
these
people
,
For
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
,
Who
will
have
all
men
to
be
saved
,
and
to
come
unto
the
knowledge
of
the
truth
,
1.
Tim.
2.
3
,
4.
but
onely
of
publick
confedracies
with
these
people
,
which
was
likely
to
be
for
their
own
hurt
,
though
for
the
others
good
.
The
meaning
therefore
of
these
words
is
onely
this
,
that
they
must
not
make
peace
,
nor
have
any
thing
to
do
with
them
,
but
rather
be
at
perpetuall
enmity
with
them
.
And
herein
therefore
if
David
offended
by
making
peace
with
the
Ammonites
,
2.
Sam.
11.
1.
2.
as
many
Expositours
hold
he
did
,
no
marvell
though
the
Lord
suffered
his
messengers
to
be
so
basely
used
by
them
.
Vers.
7.
Thou
shalt
not
abhorre
an
Edomite
;
for
he
is
thy
brother
.
]
That
is
,
thou
shalt
not
so
abhorre
and
Edomite
as
to
exclude
his
posterity
,
after
he
had
embraced
the
faith
of
Israel
,
from
being
admitted
into
the
commonwealth
of
Israel
unto
the
tenth
generation
,
as
thou
must
exclude
the
Ammonites
and
Moabites
:
for
that
this
is
meant
by
abhorring
the
Edomite
in
this
clause
,
and
the
Egyptian
in
the
next
,
is
evident
in
the
eighth
verse
,
where
it
is
said
,
by
way
of
explaining
these
words
,
The
children
that
are
begotten
of
them
shall
enter
into
the
congregation
of
the
Lord
,
in
their
third
generation
.
The
reason
here
given
why
the
Lord
would
have
them
shew
more
respect
herein
to
the
Edomites
then
to
the
Ammonites
and
Moabites
,
is
this
,
because
they
were
their
brethren
,
as
being
the
posterity
of
Isaac
by
Esau
,
as
they
were
by
Jacob
,
and
so
indeed
the
nearest
of
kinne
to
Israel
of
all
the
people
on
the
earth
:
Though
the
Edomites
used
them
as
discourteously
as
they
passed
along
to
go
into
Canaan
as
the
Ammonites
or
Moabites
did
(
for
they
refused
to
let
them
passe
through
their
land
,
and
came
out
armed
against
them
,
Numb
.
20.
20
,
21.
)
and
the
fault
of
the
Edomite
was
the
greater
,
because
he
was
Israels
brother
;
yet
God
will
have
them
shew
the
Edomites
more
favour
then
other
nations
,
because
they
were
their
brethren
,
the
Lord
hereby
teaching
them
what
love
men
ought
to
bear
to
their
brethren
,
and
how
we
ought
to
bear
with
the
injuries
of
brethren
,
because
of
their
near
relation
to
us
,
though
it
be
a
greater
sault
in
them
to
be
so
injurious
then
it
is
in
others
.
Thou
shalt
not
abhorre
an
Egyptian
,
because
thou
wast
a
stranger
in
his
land
.
]
Though
the
Egyptians
did
most
cruelly
oppresse
them
,
yet
must
they
be
favoured
f●●
t●e
courtesie
which
in
former
times
they
received
amongst
them
,
God
hereby
tea●●ing
men
rather
to
remember
good
turns
then
injuries
.
Vers.
9.
When
the
host
goeth
forth
against
thine
enemies
,
then
keep
thee
from
every
wicked
thing
,
&c.
]
That
is
,
then
no
lesse
then
at
other
times
,
yea
then
especially
above
all
other
times
:
For
this
charge
is
given
them
,
first
,
to
teach
them
that
God
requires
that
in
times
of
warre
they
should
be
as
wary
to
avoid
all
kind
of
wickednesse
as
at
other
times
:
Souldiers
in
the
warre
are
wont
to
carry
themselves
as
if
they
were
lawlesse
,
and
might
do
what
they
list
▪
and
therefore
to
prevent
this
,
they
were
told
here
that
the
Lord
expects
that
his
people
should
in
such
times
of
confusion
keep
themselves
as
strictly
to
the
rule
of
holinesse
and
righteousnesse
as
at
other
times
,
according
that
charge
given
by
the
Baptist
to
souldiers
,
Luke
13.
14.
Do
violence
to
no
man
,
and
be
content
with
your
wages
;
yea
secondly
,
to
shew
them
that
then
they
had
reason
to
be
most
carefull
not
to
provoke
God
by
any
misdemeanour
,
whether
against
the
morall
or
ceremoniall
Law
(
such
as
are
those
particulars
mentioned
in
the
following
verses
)
to
wit
,
first
,
because
souldiers
go
out
as
it
were
to
execute
vengeance
upon
others
for
the
evil
they
have
done
,
and
they
are
not
fit
to
punish
others
that
are
as
bad
themselves
;
secondly
because
a
clear
conscience
is
one
of
the
best
means
to
make
men
tr●ly
valorous
;
and
thirdly
,
because
then
there
is
most
evident
need
of
Gods
assistance
,
and
most
danger
of
mischief
to
come
upon
them
if
the
Lord
should
leave
them
and
give
them
over
into
the
hands
of
their
enemies
,
as
is
implyed
in
the
reason
given
for
this
law
,
vers.
14.
For
thy
Lord
thy
God
walketh
in
the
midst
of
thy
camp
to
deliver
thee
,
—
therefore
shall
thy
camp
be
holy
,
&c.
Vers.
10.
If
there
be
among
you
any
man
that
is
not
clean
by
reason
of
uncleannes
that
chanceth
him
by
night
,
&c.
]
Though
for
the
pollution
here
spoken
of
they
were
not
to
be
shut
out
of
their
camps
and
cities
,
as
lepers
and
others
were
,
yet
they
were
it
seems
to
go
forth
voluntarily
from
amongst
their
brethren
,
till
having
washed
themselves
with
water
they
returned
at
evening
again
to
their
tents
and
dwellings
:
and
this
was
to
teach
them
what
exact
puritie
and
holinesse
God
required
in
his
people
.
Vers.
12.
Thou
shalt
have
a
place
also
without
the
camp
,
&c.
]
That
is
,
a
place
designed
for
the
use
by
public
appointment
,
whither
they
were
bound
to
go
,
that
so
their
camp
might
not
be
defiled
with
their
excrements
:
and
though
the
Lord
might
herein
intimate
their
dutie
in
regard
of
civilitie
,
and
the
care
men
ought
to
take
not
to
do
any
thing
that
might
offend
or
annoy
their
brethren
,
yet
doubtlesse
the
chief
drift
of
this
law
was
to
teach
them
,
that
in
regard
of
Gods
presence
amongst
them
,
they
ought
to
keep
themselves
clean
from
all
spirituall
pollutions
,
the
outward
cleannesse
and
neatnesse
here
required
being
onely
a
shadow
of
that
spirituall
puritie
,
which
even
in
times
of
warre
God
required
in
his
people
.
Vers.
15.
Thou
shalt
not
deliver
unto
his
master
the
servant
which
is
escaped
from
his
master
,
&c.
]
That
is
,
when
it
should
be
manifest
that
they
fled
to
escape
the
〈…〉
rage
of
cruel
masters
,
that
did
causelessely
oppresse
them
:
In
this
case
if
they
fled
from
their
masters
in
other
countreys
,
and
sought
for
shelter
in
the
land
of
Israel
,
or
if
they
fled
from
any
cruel
ma●●er
amongst
the
Israelites
,
and
sought
for
shelter
from
the
Magistrate
,
they
were
not
to
deliver
them
back
to
the
tyrannie
of
savage
men
;
but
in
other
cases
,
as
when
they
●led
in
a
gadding
humour
from
their
lawfull
lords
,
who
did
no
wayes
oppresse
them
,
or
being
guiltie
of
some
capitall
offense
to
escape
deserved
punishment
,
we
must
not
think
God
appointed
his
people
to
give
harbour
to
such
:
for
this
were
to
make
this
law
contrary
to
that
law
,
Thou
shal●
not
steal
:
if
they
must
be
so
just
in
all
their
dealings
,
as
to
restore
the
beast
that
ran
astray
,
much
more
such
fugitive
servants
as
thus
robbed
their
masters
by
flying
from
them
.
Vers.
17.
There
shall
be
no
wh●re
of
the
daughters
of
Israel
,
nor
a
Sodomite
,
&c.
]
Though
the
tolerating
of
whores
and
Sodomites
that
were
of
the
sonnes
and
daughters
of
Israel
be
here
onely
expressed
,
yet
by
necessary
consequence
the
permitting
of
such
open
filthinesse
by
any
other
nations
,
that
should
live
amongst
them
,
is
also
forbidden
;
who
,
besides
the
ensnaring
of
Gods
people
to
commit
filthinesse
with
them
,
might
also
corrupt
them
in
regard
of
their
religion
too
,
and
seduce
them
by
degrees
to
open
idolatrie
.
Vers.
18.
Thou
shalt
not
bring
the
hire
of
a
whore
,
or
the
price
of
a
dog
,
into
the
house
of
the
Lord
,
&c.
]
It
is
a
great
question
amongst
Expositours
what
is
meant
here
by
the
price
of
a
dog
:
First
,
some
conceive
that
because
these
two
are
joyned
thus
together
,
the
hire
of
a
whore
,
and
the
price
of
a
dog
,
this
last
is
intended
of
some
filthy
thing
as
well
as
the
first
,
and
so
they
conclude
that
as
amongst
us
men
are
wont
sometimes
to
give
money
to
have
some
goodly
horse
to
cover
their
mares
,
so
it
was
in
those
times
for
dogs
,
and
this
is
meant
here
by
the
price
of
a
dog
:
Secondly
,
others
think
it
is
meant
of
such
men
as
did
openly
in
the
sight
of
others
commit
uncleannesse
in
a
most
impudent
and
brutish
manner
:
Thirdly
,
others
again
think
,
that
as
in
the
foregoing
verse
,
the
whore
and
the
Sodomite
are
joyned
together
,
There
shall
be
no
whore
of
the
daughters
of
Israel
,
nor
a
Sodomite
of
the
sonnes
of
Israel
;
so
it
is
here
likewise
,
and
by
a
dog
is
meant
a
Sodomite
(
the
word
dog
being
used
metaphorically
,
as
it
is
also
Rev.
22.
15.
without
are
dogs
)
and
by
the
price
of
a
dog
is
meant
the
hire
that
was
given
to
him
with
whom
men
commit
that
horrid
and
unnaturall
sinne
of
Sodomie
:
And
last
of
all
,
most
Expositours
take
it
according
to
the
plain
meaning
of
the
words
,
for
the
price
of
a
dog
that
is
sold
,
which
being
an
unclean
and
withall
a
base
and
contemptible
creature
,
God
would
not
allow
them
to
bring
the
price
of
it
into
his
house
.
Now
these
two
last
Expositions
,
I
conceive
,
are
most
likely
to
be
intended
here
,
but
especially
the
last
;
and
that
hereby
God
taught
them
to
reverence
his
sanctuary
and
sacrifices
,
Lev.
19.
30.
and
not
to
offer
him
any
thing
that
had
been
sinfully
gotten
,
or
to
contribute
basely
to
any
holy
uses
,
as
thinking
any
thing
good
enough
for
his
worship
and
service
,
who
forbiddeth
hi●
name
to
be
despised
,
his
altar
and
table
to
be
thought
contemptible
,
Mal.
1.
6
,
7
,
8.
or
his
house
to
be
made
a
den
of
thieves
,
Jer.
7.
11.
Vers.
19.
Thou
shalt
not
lend
upon
usury
to
thy
brother
;
usury
of
money
,
usury
of
victualls
,
&c.
]
This
last
clause
implyes
the
hainousnesse
of
the
sinne
forbidden
,
to
wit
,
the
exacting
of
usury
from
those
that
wanted
meat
,
and
for
their
supply
were
glad
to
borrow
of
their
neighbours
.
Vers.
20.
Unto
a
stranger
thou
mayest
lend
upon
usury
,
&c.
]
That
is
,
a
gentile
,
who
was
also
an
infidel
:
for
to
strangers
who
were
brethren
in
the
faith
they
might
not
lend
upon
usury
,
Levit.
25.
35
,
3●
.
Vers.
21.
When
thou
shalt
vow
a
vow
unto
the
Lord
thy
God
,
thou
shalt
not
slack
to
pay
it
.
]
To
wit
,
a
vow
which
was
possible
and
lawfull
.
See
the
note
upon
Numb
.
30.
2.
Vers.
25.
When
thou
comest
to
the
standing
corn
of
thy
neighbours
,
then
thou
mayest
pluck
the
ears
with
thine
hand
,
&c.
]
And
therefore
when
our
Saviours
disciples
did
this
,
the
Pharisees
charged
them
not
with
taking
that
which
was
not
theirs
,
but
onely
with
doing
that
which
might
not
be
done
on
the
Sabbath
day
,
Matth.
12.
1
,
2.
CHAP.
XXIV
.
Vers.
1.
WHen
a
man
hath
taken
a
wife
and
marryed
her
,
&c.
]
Two
things
must
be
known
for
the
fuller
understanding
of
this
law
concerning
divorces
:
first
,
that
whereas
it
is
said
here
,
that
if
after
a
man
hath
marryed
a
wife
,
his
wife
find
no
favour
in
his
eyes
,
because
he
hath
found
some
uncleannesse
in
her
,
hereby
is
meant
any
thing
whatsoever
,
either
in
her
person
or
in
her
qualities
and
manners
,
which
being
at
the
time
of
marriage
unknown
to
him
,
he
hath
afterwards
discovered
,
and
for
it
dislikes
and
abhorres
his
wife
,
yea
though
the
cause
of
his
dislike
were
never
so
slight
a
matter
;
and
therefore
did
the
Pharisees
so
propound
the
question
they
made
concerning
this
law
,
to
wit
,
whether
a
man
might
put
away
his
wife
for
every
cause
?
Matth.
19.
3.
and
secondly
,
whereas
it
is
said
of
such
a
man
so
disliking
his
wife
,
then
let
him
write
her
a
bill
of
divorcement
,
and
give
it
in
her
hand
,
and
send
her
out
of
his
house
,
the
meaning
is
onely
,
that
if
he
put
her
away
he
must
write
her
a
bill
of
divorcement
,
&c.
for
this
was
not
a
dispensation
in
regard
of
that
first
divine
institution
of
marriage
,
allowing
the
Jews
without
sinne
to
put
away
their
wives
upon
any
dislike
taken
against
them
,
contrary
to
that
which
God
at
first
d●d
establish
for
a
law
to
all
po●terity
,
to
wit
,
that
a
man
should
have
but
one
wife
,
and
a
woman
but
one
husband
▪
and
they
two
should
be
one
flesh
(
for
even
when
Moses
law
was
in
its
full
force
such
divorcings
were
displeasing
to
God
,
Mal.
2.
16.
The
Lord
the
God
of
Israel
saith
that
he
hateth
putting
away
)
no
,
it
was
onely
a
law
made
in
favour
of
the
wife
so
put
away
,
that
she
should
have
in
this
case
a
bill
of
divorce
given
her
,
that
if
she
were
put
away
causelesly
she
might
have
this
as
a
testimony
for
her
that
she
had
not
of
her
own
accord
forsaken
her
husband
,
but
was
put
away
,
&
that
without
any
just
cause
on
her
part
,
and
so
was
now
free
.
It
is
true
indeed
that
by
this
law
there
was
implicitly
granted
a
permission
or
toleration
of
these
unjust
divorces
to
the
Israelites
in
those
times
,
to
wit
,
that
they
might
without
incurring
any
punishment
thus
put
away
their
wives
,
and
this
injustice
in
the
husband
did
so
farre
break
the
knot
of
marriage
,
that
it
was
lawfull
for
the
wife
so
put
away
to
marry
another
husband
;
but
yet
still
this
which
was
thus
tolerated
was
sin●ull
in
the
husband
,
and
displeasing
to
God
,
and
onely
permitted
by
Moses
for
the
hardnesse
of
their
hearts
,
Matth.
19.
8.
Moses
because
of
the
hardnesse
of
your
hearts
suffered
you
to
put
away
your
wives
,
that
is
,
because
they
were
such
a
perverse
and
hard-hearted
people
that
had
they
been
restrained
from
this
,
they
would
have
been
likely
to
have
made
the
lives
of
their
wives
extremely
miserable
by
all
kind
of
savage
and
cruell
tyrannizing
●ver
them
,
and
perhaps
would
at
last
have
attempted
to
make
them
away
:
and
therefore
also
even
this
toleration
of
such
causelesse
divorces
was
abrogated
by
our
Saviour
,
Matth.
5.
31
,
32.
It
hath
been
said
,
Whosoever
shall
put
away
his
wife
,
let
him
give
her
a
writing
of
divorcement
:
But
I
say
unto
you
,
that
whosoever
shall
put
away
his
wife
saving
for
the
cause
of
fornication
,
causeth
her
to
commit
adultery
;
and
whosoever
shall
marry
her
that
is
divorced
committeth
adultery
.
Vers.
4.
Her
former
husband
which
sent
her
away
may
not
take
her
again
to
b●
his
wife
,
after
that
she
is
defiled
.
]
To
wit
,
by
marrying
and
lying
with
a
second
husband
,
her
first
husband
being
still
living
.
It
seems
that
after
a
man
had
given
his
wife
a
bill
of
divorce
,
and
sent
her
away
,
if
he
repented
of
what
he
had
done
▪
and
was
reconciled
to
his
wife
thus
unjustly
divorced
,
before
she
had
taken
another
husband
,
he
might
with
her
consent
cancell
the
bill
of
divorce
,
and
receive
her
again
as
his
wife
;
but
after
she
had
once
marryed
another
husband
,
he
might
not
take
her
again
,
no
not
after
her
second
husband
was
dead
,
and
that
because
she
was
defiled
.
But
why
is
the
wife
here
said
to
be
defiled
with
lying
with
her
second
husband
,
since
by
the
law
of
God
she
might
lawfully
marry
him
?
I
answer
,
the
most
of
Expositours
say
that
it
is
because
this
her
second
marriage
,
her
first
husband
being
yet
living
,
was
against
the
first
institution
of
marriage
,
and
so
sinfull
,
and
onely
tolerated
for
a
time
amongst
the
Jews
because
of
the
hardnesse
of
their
hearts
▪
Matth.
5.
31
,
32.
but
yet
because
it
is
hard
to
say
how
it
could
be
sin●e
in
her
who
was
as
it
were
perforce
put
away
by
her
first
husband
,
especially
since
the
Apostle
hath
determined
in
a
like
case
,
to
wit
,
in
the
case
of
a
wilfull
separation
,
that
the
innocent
party
may
marry
again
,
1.
Cor.
7.
15.
therefore
others
think
that
by
being
defiled
here
is
meant
onely
her
lying
with
her
second
husband
,
which
in
a
naturall
way
is
accounted
a
pollution
without
any
intimation
of
the
sinfulnesse
thereof
;
or
else
her
being
defiled
in
regard
of
him
,
that
is
,
one
whom
he
might
no
more
touch
nor
meddle
with
,
it
being
,
as
it
follows
in
the
next
words
,
an
abomination
before
,
the
Lord
,
that
a
man
should
deliver
up
his
wife
,
as
it
were
,
to
another
mans
bed
,
and
then
take
her
when
he
pleased
himself
again
.
Thou
shalt
not
eause
the
land
to
sinne
,
&c.
]
That
is
,
thou
shalt
not
cause
the
land
to
be
defiled
with
sinne
,
and
so
to
be
liable
to
punishment
,
or
make
others
to
sinne
by
thine
example
.
Vers.
5.
When
a
man
hath
taken
a
new
wife
he
shall
not
go
out
to
warre
,
&c.
]
This
law
was
for
the
exemption
of
those
that
had
taken
a
new
wife
,
that
is
,
those
that
had
newly
marryed
a
wife
,
from
being
sent
forth
to
warre
,
or
from
being
charged
with
any
businesse
,
to
wit
,
any
publick
imployment
that
would
necessarily
▪
cause
him
to
be
absent
from
his
wife
:
and
the
ground
of
this
law
was
not
so
much
the
unfitnesse
of
such
men
for
publick
imployments
,
in
regard
their
minds
would
still
be
so
much
upon
their
wives
,
as
the
providing
for
the
settling
of
their
love
one
to
another
,
as
is
manifest
by
the
following
words
,
he
shall
be
free
at
home
one
year
,
and
shall
chear
up
his
wife
which
he
hath
taken
.
When
a
woman
is
newly
marryed
,
and
so
taken
from
her
fathers
house
and
family
,
and
transplanted
into
a
new
stock
,
she
is
subject
to
grieve
much
,
and
hath
the
more
need
to
be
tendered
and
cherished
by
her
husband
;
and
besides
,
if
the
first
year
by
living
lovingly
together
their
hearts
be
once
throughly
settled
one
to
the
other
,
there
would
be
the
more
hope
of
wellknit
affections
for
ever
after
;
and
to
give
a
priviledge
to
the
new-marryed
man
in
this
respect
,
was
this
law
given
the
Israelites
.
Vers.
6.
No
man
shall
take
the
nether
or
the
upper
milstone
to
pledge
,
&c.
]
For
one
of
the
milstones
being
gone
,
the
other
is
unusefull
,
and
by
consequence
the
taking
of
any
thing
as
a
pledge
,
that
is
of
the
like
necessary
use
for
the
exercise
of
a
mans
calling
,
or
for
the
sustenance
of
his
life
,
is
here
forbidden
.
See
Exod.
22.
26.
Vers.
7.
If
a
man
be
found
stealing
any
of
his
brethren
of
the
children
of
Israel
,
&c.
]
See
the
note
upon
Exod.
21.
16.
Vers.
9.
Remember
what
the
Lord
thy
God
did
unto
Miriam
,
&c.
]
This
example
is
added
,
to
render
them
the
more
carefull
of
what
he
had
enjoyned
in
the
foregoing
verse
,
to
wit
,
that
in
the
plague
of
leprosie
they
should
observe
diligently
and
do
according
to
all
that
the
priests
the
Levites
should
teach
them
.
Remember
,
saith
Moses
,
what
the
Lord
thy
God
did
unto
Miriam
,
that
is
,
remember
how
for
her
sinne
and
contempt
of
Moses
the
Lord
struck
her
with
leprosy
,
and
thereby
be
warned
to
take
heed
of
sinning
against
God
by
slighting
the
directions
of
the
Levites
,
whom
God
hath
set
over
you
to
teach
you
in
all
things
what
ye
should
do
,
lest
otherwise
ye
provoke
God
to
punish
you
,
and
to
strike
you
with
leprosy
as
he
did
her
▪
or
rather
,
Rem●mber
what
the
Lord
thy
God
did
unto
Miriam
,
that
is
,
remember
how
she
was
by
Gods
speciall
command
shut
out
of
the
camp
seven
dayes
,
untill
she
had
been
purified
according
to
the
law
:
If
she
might
not
be
exempted
,
who
then
shall
plead
exemption
?
See
that
therefore
ye
carefully
observe
those
laws
given
concerning
the
shutting
up
of
the
lepers
,
and
the
cleansing
of
them
when
they
are
healed
,
and
whatever
else
from
the
law
of
God
the
Levites
shall
direct
you
to
do
.
Vers.
10.
When
thou
dost
lend
thy
brother
any
thing
,
thou
shalt
not
go
into
his
house
to
fetch
his
pledge
,
&c.
]
Some
conceive
that
the
end
of
this
law
,
enjoyning
the
pledge
still
to
be
brought
to
the
doore
,
was
to
make
men
carefull
so
to
order
their
expenses
,
that
they
might
not
be
put
in
the
sight
of
their
neighbours
to
pawn
their
cloaths
,
and
to
curb
the
creditour
,
that
he
might
not
be
too
harsh
and
g●eedy
in
exacting
a
pledge
.
But
farre
more
probable
that
is
which
is
held
by
most
of
Expositours
,
namely
,
that
God
did
he●ein
provide
for
the
poore
man
,
both
that
the
creditour
might
not
pick
and
chuse
his
pledge
where
he
pleased
,
though
it
was
that
which
he
was
very
unwilling
to
part
with
,
but
should
be
content
wi●h
that
which
should
be
brought
out
to
him
;
as
likewise
bec●●se
poore
men
are
usually
ashamed
that
strangers
should
come
in
and
in
every
corner
behold
their
penury
and
want
.
Vers.
13.
In
any
case
thou
shalt
deliver
him
the
pledge
again
when
the
sunne
goeth
down
,
that
he
may
sleep
in
his
own
raiment
,
and
blesse
thee
.
]
Concerning
this
law
,
see
the
No●e
upon
Exod.
22.
26.
As
there
the
Lord
presseth
this
work
of
mercie
upon
his
people
,
by
threatning
that
if
by
keeping
away
such
a
necessary
pledge
the
poore
man
were
provoked
to
crie
unto
him
he
would
heare
his
cries
,
and
be
avenged
on
such
a
hard-hearted
creditour
;
so
here
also
,
by
promising
that
in
case
they
did
herein
shew
mercie
to
the
poore
,
the
poore
should
blesse
them
,
that
is
,
pray
for
them
,
and
he
would
heare
their
prayers
,
and
so
by
their
prayers
the
poore
should
be
able
abundantly
to
require
them
though
otherwise
they
were
not
able
to
do
it
.
And
it
shall
be
righteousnesse
unto
thee
before
the
Lord
thy
God
.
]
That
is
,
the
Lord
will
accept
of
it
as
a
holy
and
good
work
,
and
will
abundantly
reward
it
;
and
indeed
the
righteousnesse
even
of
such
works
in
the
best
of
Gods
servants
consists
more
in
Gods
acceptance
of
them
,
because
he
saith
they
shall
be
righteousnesse
unto
them
,
then
in
any
perfection
that
is
in
them
.
CHAP.
XXV
.
Vers.
3.
FOurtie
stripes
he
may
give
him
,
and
not
exceed
,
&c.
]
That
is
,
●ourtie
stripes
is
the
utmost
that
for
any
offence
the
Judge
shall
appoint
the
faultie
person
to
suffer
;
and
the
reason
is
given
,
lest
if
he
should
exceed
,
and
beat
him
above
these
with
many
stripes
,
then
thy
brother
should
seem
vile
unto
thee
,
that
is
,
if
you
should
proceed
to
what
extremitie
you
list
herein
,
it
would
argue
too
great
a
contempt
of
such
a
poore
wretch
,
who
though
he
have
offended
is
notwithstanding
a
brother
,
and
therefore
not
to
be
used
as
if
there
were
no
more
regard
to
be
had
of
him
then
of
a
beast
.
Now
so
superstitiously
carefull
were
the
Jews
not
to
transgresse
this
law
,
that
their
custome
was
still
to
stay
at
39.
stripes
,
even
when
they
meant
to
go
as
high
as
they
might
,
and
that
for
sear
lest
in
giving
the
stripes
they
should
have
mistold
one
:
whence
was
that
of
the
Apostle
,
2.
Cor.
11.
24.
for
that
I
conceive
was
the
true
reason
why
they
never
gave
full
four●ie
stripes
,
though
others
hold
they
did
it
out
of
a
foolish
conceit
of
appearing
herein
mercifull
,
to
wit
,
in
that
they
gave
the
malefactour
one
stripe
lesse
then
by
Gods
Law
they
might
have
done
.
Vers.
4.
Thou
shalt
not
muzzle
the
ox
when
he
treadeth
out
the
corn
.
]
The
Israelites
used
not
it
seems
to
thresh
their
corn
with
flails
,
but
trod
it
out
with
the
feet
of
beasts
,
Hos.
10.
11.
Ephraim
is
as
an
heifer
that
is
taught
,
and
loveth
to
tread
out
the
corn
:
yea
and
sometimes
with
cart-wheels
,
as
we
may
see
,
Esa.
28.
27.
The
fetches
are
not
threshed
with
a
threshing
instrument
,
neither
is
a
cart-wheel
turned
about
upon
the
cummin
,
and
vers.
28.
Bread-corn
is
bruised
;
because
he
will
not
ever
be
threshing
it
,
nor
break
it
with
the
wheels
of
his
cart
,
nor
bruise
it
with
his
horsemen
:
and
hence
it
was
that
God
gave
them
this
law
,
not
to
muzzle
the
mouths
of
their
oxen
,
so
to
hinder
them
from
eating
the
ears
of
corn
when
they
were
thus
led
up
and
down
upon
the
sheaves
that
with
their
hoofs
they
might
tread
it
out
;
and
herein
the
Lord
taught
them
to
be
mercifull
to
th●
very
bruit
beasts
they
had
occasion
to
make
use
of
,
and
to
take
heed
of
all
inhumanity
and
cruelty
towards
them
:
and
secondly
,
by
necessary
consequence
much
more
to
beware
of
depriving
their
brethren
of
that
which
is
due
to
them
for
the
service
they
did
them
,
especially
so
as
not
to
let
them
eat
the
fruit
of
their
labours
.
If
it
be
unnaturall
not
to
let
the
ox
eat
of
the
corn
he
treadeth
out
,
much
more
it
is
against
the
light
of
nature
to
deny
requisite
allowance
to
ministers
that
provide
us
the
food
of
our
souls
,
and
to
keep
those
that
any
way
labour
for
us
from
having
a
share
in
the
benefit
that
redounds
to
us
by
their
means
.
Indeed
some
would
have
this
last
the
onely
thing
intended
in
this
Law
,
&
that
it
was
not
at
all
to
be
understood
literally
of
oxen
▪
&
that
because
S.
Paul
proving
from
these
very
words
,
1.
Cor.
9.
9.
that
it
was
fitting
that
the
Preachers
of
the
Gospel
should
live
of
their
labours
,
he
addes
,
Doth
God
take
care
for
oxen
?
or
saith
he
it
altogether
for
our
sakes
?
for
our
sakes
no
doubt
this
is
writte●
,
&c.
But
for
this
conceit
there
is
no
ju●t
ground
in
the
Apostles
words
:
for
he
meant
not
those
words
absolutely
,
that
God
did
not
in
his
law
provide
for
their
mercifull
dealing
with
their
oxen
;
but
onely
that
the
principall
thing
intended
in
that
law
was
not
so
much
to
take
care
that
the
oxen
might
be
suffered
to
feed
as
they
trod
out
the
corn
,
as
to
teach
them
that
if
it
w●re
cruelty
to
deny
a
poore
beast
his
food
in
this
kind
,
it
would
be
farre
worse
to
deny
their
brethren
,
and
Gods
labourers
,
to
live
of
the
fruit
of
their
labours
.
Vers.
5.
If
brethren
live
together
,
and
one
of
them
die
and
have
no
child
,
&c.
]
For
the
better
understanding
of
this
law
two
things
must
be
known
:
first
,
that
by
brethen
that
dwell
together
are
meant
brethren
that
live
in
the
same
citie
or
tow●
,
or
happely
in
the
same
house
,
as
when
a
mans
sonnes
live
together
in
their
fathers
house
;
for
this
first
clause
is
added
by
way
of
limitation
,
to
shew
that
in
case
the
brother
or
next
kinsman
of
the
deceased
party
should
live
afarre
off
in
some
remote
place
,
the
widow
should
not
then
be
bound
to
seek
him
out
,
but
might
challenge
the
right
of
marriage
from
the
next
kinsma●
that
lived
in
that
place
that
was
not
yet
married
:
and
secondly
,
that
it
is
meant
not
onely
of
next
kinsmen
▪
but
also
of
naturall
brothers
,
as
is
evident
in
many
places
of
Scripture
;
for
even
in
the
dayes
of
the
Patriarchs
(
God
having
then
given
this
law
to
his
Church
,
as
he
did
many
other
ceremoniall
precepts
concerning
sacrifices
,
&c.
which
afterwards
he
confirmed
amongst
the
Israelites
by
the
hand
of
Moses
)
Er
the
firstborn
sonne
of
Judah
died
without
issue
,
and
Onan
his
second
sonne
married
his
widow
,
according
to
this
Law
;
and
when
Onan
died
also
without
issue
,
Judah
advised
his
daughter
in
law
to
continue
a
widow
in
her
fathers
house
till
Shel●h
his
third
sonne
was
grown
and
fit
for
marriage
,
chap.
38.
8
,
9
,
10
,
11.
and
so
also
,
Ruth
1.
11
,
12
,
13.
when
Naomies
daughters
in
law
,
the
widows
of
her
two
sonnes
that
died
without
issue
,
would
needs
go
along
with
her
into
the
land
of
Israel
,
she
disswaded
them
by
this
argument
,
that
she
was
past
hope
of
having
son●es
,
at
least
such
as
might
be
th●ir
husbands
;
and
the
Sadduces
we
see
propounded
a
question
to
our
Saviour
,
Matth.
22.
24
,
25.
concerning
seven
brethren
that
successively
married
one
and
the
●ame
woman
,
purposely
to
raise
up
seed
unto
their
bro●her
.
But
was
not
this
incest
by
the
Law
of
nature
,
confirmed
by
Moses
Law
,
Lev.
18.
16.
Thou
shalt
not
uncover
the
nakednesse
of
thy
brothers
wife
.
I
answer
,
it
was
doubtlesse
incest
generally
for
any
man
to
marry
his
brothers
wife
;
but
to
the
Israelites
in
this
particular
case
it
was
not
so
,
and
that
because
this
was
given
them
as
a
speciall
exception
to
that
generall
Law
,
peculiar
onely
to
them
as
being
ceremoniall
.
The
first-born
were
types
of
Christ
,
who
is
therefore
called
the
f●●st-born
among
many
brethren
,
Rom.
8.
29.
and
the
land
was
to
them
a
type
of
heaven
:
So
that
he
who
dyed
without
a
first-born
might
seem
to
die
without
interest
in
the
first-born
Christ
,
and
the
blotting
out
his
name
out
of
the
land
of
Can●an
carried
a
kind
of
shew
of
being
blotted
out
of
heaven
:
and
therefore
was
barrennesse
counted
such
●
heavy
affliction
,
and
the
cutting
of
their
names
out
of
the
land
of
Canaan
reputed
a
most
fearfull
judgement
,
Let
his
posterity
be
cut
off
▪
saith
David
,
Psal.
109.
13.
and
in
the
generation
following
let
their
name
be
blotted
out
.
Now
therefore
to
teach
them
still
to
fear
that
heaviest
of
judgements
,
their
dying
without
interest
in
Christ
or
heaven
,
they
were
appointed
by
this
law
to
see
that
the
name
of
their
deceased
brother
were
not
put
out
of
Israel
.
Vers.
6.
The
first-born
which
she
beareth
shall
succeed
in
the
name
of
his
brother
▪
&c.
]
That
is
,
he
shall
be
counted
the
legall
sonne
of
his
brother
that
died
without
issue
:
and
hence
Obed
,
whom
Boaz
begat
of
Ruth
,
is
said
to
be
Naomies
so●ne
,
Ruth
4.
17.
beca●se
he
was
counted
the
legall
sonne
of
Elimelech
,
her
deceased
sonne
,
Ruths
for●er
husband
,
though
withall
he
was
counted
the
naturall
sonne
of
Boaz
,
Luke
3.
32.
Vers.
9.
Then
●●all
his
brothers
wife
come
unto
him
in
the
pr●sence
of
the
Elders
,
and
loose
his
shoe
,
&c.
]
Both
the
womans
loosing
of
his
shoe
from
off
his
foot
that
would
not
marry
her
,
and
likewise
her
spitting
in
his
face
,
were
appointed
doubtlesse
by
way
of
disgracing
and
shaming
the
man
that
would
not
according
as
God
had
appointed
raise
up
seed
to
his
deceased
brother
:
for
though
indeed
in
all
resignations
or
alienations
of
house
a●d
land
from
one
man
to
another
this
ceremonie
was
used
,
that
he
who
did
resigne
the
house
or
land
pulled
off
his
s●oe
▪
and
gave
it
to
his
neighbour
,
to
whom
he
passed
it
over
,
Ruth
4.
7.
thereby
signifying
that
he
would
now
be
disabled
from
going
any
more
upon
such
house
or
lands
as
any
part
of
his
estate
(
and
so
also
in
this
case
of
marriage
it
might
signifie
that
he
re●●gned
his
right
o●
marriage
to
any
other
that
would
marrie
her
)
yet
here
I
conceive
it
was
done
also
in
a
way
of
disgracing
the
man
,
to
shew
that
he
was
unworthy
to
marrie
her
,
and
to
enter
upon
and
possesse
his
brothers
inheritance
;
and
so
likewise
it
was
much
more
for
her
spitting
in
his
face
.
There
is
nothing
that
is
a
greater
shame
and
reproch
to
a
man
then
to
have
any
bodie
spit
in
his
face
,
If
h●r
fath●r
had
but
spit
on
her
face
should
she
not
be
ashamed
seven
dayes
?
saith
the
Lord
of
Miriam
,
Numb
.
12.
14.
and
so
,
I
hid
not
my
face
from
shame
and
spitting
,
saith
the
Prophet
in
the
person
of
Christ
,
Isai
.
50.
6.
and
therefore
the
womans
spitting
in
the
face
of
him
that
would
not
marrie
her
was
in
effect
all
one
as
if
she
had
openly
protested
him
to
be
a
man
that
deserved
to
be
derested
and
abhorred
of
all
men
,
a
man
that
was
not
worthy
to
shew
his
face
amongst
his
brethren
:
yea
indeed
so
foul
a
disgrace
this
was
,
that
it
was
therefore
never
done
but
when
the
woman
did
claim
and
presse
her
right
before
the
Elders
,
and
the
●ext
kinsman
did
still
obstinately
refuse
her
;
for
when
by
a
free
agreement
the
next
brother
or
kinsman
did
resigne
his
right
to
another
,
the
widow
also
consenting
,
here
this
note
of
●nfamie
was
never
put
upon
him
,
as
we
may
see
.
Ruth
4.
8.
where
there
was
no
spitting
on
the
face
of
the
next
kinsman
,
but
onely
by
pulling
off
his
shoe
he
resigned
his
right
to
Boaz
,
and
so
he
married
Ruth
.
So
shall
it
be
done
to
the
man
that
would
not
build
up
his
brothers
house
.
]
See
the
note
upon
Exod.
1.
21.
V●rs
.
10.
And
his
name
shall
be
called
in
Israel
,
The
house
of
him
that
hat●●is
shoe
loosed
.
]
That
is
,
whenever
in
after-times
this
mans
familie
shall
be
spoken
of
,
it
shall
be
under
the
name
of
,
The
man
that
had
his
shoe
loosed
,
this
shall
they
say
was
the
house
of
him
that
had
his
shoe
loosed
:
and
thus
there
was
a
note
of
infamie
set
both
upon
the
man
himself
,
and
likewise
upon
his
familie
and
posteritie
,
that
men
might
hereby
be
rendred
the
more
carefull
to
submit
herein
to
the
direction
of
Gods
law
.
Vers.
12.
Then
thou
shalt
cut
off
her
hand
,
thine
eye
shall
not
pitie
her
.
]
Because
much
might
be
said
for
the
woman
that
did
in
this
case
take
hold
of
the
secrets
of
the
man
that
was
fighting
with
her
husband
,
as
first
,
that
the
affection
of
a
loving
wife
must
needs
make
her
passions
stirre
when
she
sees
her
husband
beaten
,
and
provoke
her
to
do
what
she
can
to
rescue
him
;
secondly
,
that
being
not
able
to
help
him
by
strength
,
she
sought
by
taking
that
advantage
to
force
the
man
to
give
over
smiting
him
,
and
did
what
she
did
not
out
of
wantonnesse
but
merely
for
her
husbands
help
;
and
thirdly
,
that
a
weak
woman
is
not
so
well
able
to
bridle
her
passions
,
and
therefore
may
easily
be
overborn
by
them
to
do
that
which
is
not
fitting
▪
therefore
God
did
expressely
here
enjoyn
that
by
no
such
arguments
the
Judges
should
be
moved
to
take
pity
on
the
woman
that
had
herein
offended
,
but
that
they
should
cert●inly
cut
off
her
hand
,
hereby
giving
them
to
understand
how
much
he
abhorres
all
wanton
,
bold
,
impure
and
shamelesse
behaviour
in
those
that
professe
them●elves
to
be
his
people
.
Ver●
.
13.
Thou
shalt
not
have
in
thy
bagge
divers
weights
,
a
great
and
a
small
,
&c.
]
To
wit
,
a
great
,
to
buy
with
,
and
a
small
,
to
sell
with
;
or
a
greater
to
be
kept
to
be
shown
to
th●
Magistrate
or
O●ficers
when
they
come
to
view
&
try
thy
weights
and
measures
,
and
a
lesse
,
which
notwithstanding
thou
usest
continually
in
selling
thy
wares
.
Ver●
.
17.
Remember
what
Amalek
did
unto
thee
by
the
way
,
when
ye
were
come
forth
out
●f
Egypt
,
&c.
]
There
is
an
E●pha●is
in
these
words
,
when
ye
were
come
forth
out
of
Egypt
,
the
noting
whereof
will
help
us
much
in
the
understanding
of
the
passage
;
for
herein
Moses
implyes
the
reason
why
the
Lord
was
so
highly
offended
against
the
Amalekites
,
above
other
nations
,
for
their
assaulting
the
Israelites
,
that
he
did
then
passe
sentence
against
them
,
that
their
whole
nation
should
be
utterly
destroyed
,
and
did
now
put
them
in
mind
to
execute
against
them
what
he
had
decreed
;
and
why
also
in
the
following
verse
he
inferres
from
this
which
Amalek
did
▪
that
he
feared
not
God
,
He
met
t●ee
by
the
way
,
and
smote
the
hindmost
of
thee
,
even
all
that
were
feeble
behind
the●
,
when
thou
wast
faint
and
weary
,
namely
,
becau●e
this
circumstance
,
that
he
did
this
to
the
Israelites
,
when
they
were
newly
come
out
of
Egypt
did
much
aggravate
their
sinne
,
and
their
contempt
of
God
,
and
that
in
two
respects
:
first
,
in
regard
the
Israelites
had
already
endured
so
much
misery
;
for
to
oppresse
those
that
had
been
already
so
grievously
oppressed
was
an
act
of
great
inhumanity
and
crueltie
,
and
a
notable
contempt
of
God
,
who
is
so
constantly
wont
to
plead
the
cause
of
those
that
are
so
barbarously
used
:
and
secondly
,
in
regard
of
that
which
God
had
so
lately
done
for
the
Israelites
in
Egypt
;
for
when
God
had
so
immediately
before
manifested
the
speciall
love
that
he
bore
to
this
people
by
taking
such
vengeance
on
the
Egyptians
for
their
sakes
,
and
by
those
many
strange
signes
and
wonders
which
he
had
wrought
amongst
them
,
it
argued
a
high
degree
of
desperate
boldnesse
in
the
Amalekites
,
that
yet
notwithstanding
they
were
not
afraid
to
fight
against
them
,
and
so
indeed
in
fighting
against
them
to
fight
against
God
.
Vers.
19.
Thou
shalt
blot
out
the
remembrance
of
Amalek
from
under
heaven
.
]
This
judgement
God
appointed
Saul
to
execute
,
1.
Sam.
15.
2
,
3.
but
he
failed
in
the
performance
of
it
.
Afterwards
God
stirred
up
the
Simeonites
in
Hezekiahs
dayes
,
who
smote
the
rest
of
the
Amalekites
,
1.
Chron.
4.
42
,
43.
And
some
of
them
,
even
of
the
sonnes
of
Simeon
,
five
hundred
men
,
went
to
mount
Seir
,
having
for
their
captains
Pelatiah
,
and
Neariah
,
and
Rephaiah
,
and
Uzziel
,
the
sonnes
of
Ishi
.
And
they
smote
the
rest
of
the
Amalekites
that
wer●
escaped
,
and
dwelt
there
unto
this
day
:
and
what
befell
Haman
and
his
sonnes
,
who
were
of
that
race
,
is
largely
related
in
the
third
chapter
of
Esther
.
CHAP.
XXVI
.
Vers.
2.
THou
shalt
take
of
the
first
of
all
the
fruit
of
the
earth
.
]
This
seemeth
to
have
been
done
by
every
m●n
and
that
every
year
,
either
at
the
feast
of
Pentecost
,
call●d
also
the
feast
of
weeks
,
as
seemeth
to
be
implyed
,
Deut.
16.
10.
And
thou
shalt
keep
the
fe●st
of
weeks
unto
the
Lord
thy
God
,
w●th
atribute
of
a
freewill-offering
of
thy
hand
&c.
or
rather
at
the
feast
of
tabernacles
,
which
is
called
the
feast
of
in-gathering
at
the
years
end
,
Exod.
23.
16.
when
they
brought
of
the
first-fruits
of
their
fruit-trees
,
as
the
bringing
of
them
in
a
bushel
seems
to
imply
.
And
these
first-fruits
they
thus
brought
unto
the
Lord
,
first
,
as
an
acknowledgement
th●t
it
was
the
Lord
that
had
freely
given
them
this
land
,
as
he
had
promised
to
their
for●fathers
,
which
is
tha●
,
vers.
3.
I
professe
,
&c.
and
that
of
him
they
still
held
it
,
and
to
him
therefore
,
as
by
way
of
trib●te
due
to
him
,
the
Lord
in
chief
,
they
brought
these
first-fruits
;
secondly
,
to
tes●isie
that
the
yearly
fruitfuln●sse
of
this
their
land
was
also
from
his
bl●ssing
,
&c.
Vers.
3.
And
thou
shalt
go
unto
the
priest
that
shall
be
in
those
dayes
,
&c.
]
To
wit
,
as
the
figure
of
Christ
,
in
whom
onely
our
services
become
acceptable
wi●●
God
,
Hebr.
13.
15.
By
him
therefore
l●t
us
offer
the
sacrifice
of
pra●se
to
God
continually
,
that
is
the
fruit
of
o●r
l●ps
,
giving
than●s
to
his
na●e
.
The
●ame
was
likewise
taught
them
in
the
●etting
down
of
this
basket
of
first-●ruits
before
the
altar
,
vers.
4.
Vers.
5.
A
Syrian
ready
to
perish
was
my
father
,
and
he
went
down
into
Egypt
,
&c.
]
That
is
,
Jacob
:
for
though
he
was
born
in
Canaan
,
yet
he
was
of
the
stock
of
Syrians
;
for
Abram
his
grandfather
came
out
of
Ur
of
the
Chaldees
,
the
land
of
his
nativity
,
Gen.
11.
28.
which
was
a
part
of
Syria
,
whence
Laban
▪
who
lived
in
the
same
countrey
,
is
also
called
a
Syrian
,
Gen.
28.
5.
Yea
Jacob
was
not
onely
born
of
Syrian
parents
,
and
onely
lived
as
his
fathers
had
done
before
him
a
stranger
and
pilgrim
in
the
land
of
Canaan
,
but
also
abode
a
great
part
of
his
time
there
:
for
there
he
dwelt
with
Laban
twenty
years
at
least
in
hard
service
,
Hos.
12.
12.
And
Jacob
fl●d
into
the
countrey
of
Syria
,
and
Israel
served
for
a
wife
,
and
for
a
wife
he
kept
sheep
.
When
he
returned
thence
into
the
land
of
Canaan
,
after
a
few
years
,
by
the
extremity
of
famine
he
was
constrained
to
remove
into
Egypt
,
to
which
extremity
I
conceive
the
holy
Ghost
hath
here
speciall
reference
,
in
calling
him
a
Syrian
ready
to
perish
,
though
withall
it
▪
may
have
respect
also
to
the
poverty
and
misery
he
underwent
in
Syria
,
and
in
his
going
thither
,
whe●
he
fled
for
his
life
because
of
his
brother
Esau
.
But
however
,
this
acknowledgement
of
the
meannesse
of
their
originall
was
doubtlesse
thereby
to
magni●y
the
goodnesse
of
God
,
in
raising
them
to
such
a
condition
as
now
they
did
enjoy
.
Vers.
10.
And
thou
shalt
set
it
before
the
Lord
thy
God
,
and
worship
b●fore
the
Lord
thy
God
.
]
It
is
said
before
,
vers.
4.
that
the
man
that
brought
this
basket
of
first-fruits
was
to
deliver
it
into
the
hand
of
the
priest
;
and
therefore
the
meaning
of
this
which
is
said
here
of
his
setting
it
before
the
Lord
,
is
onely
this
,
that
he
should
leave
it
there
set
down
before
the
altar
,
to
wit
,
by
the
priest
,
who
with
the
rest
of
his
brethren
did
afterwards
eat
them
,
all
first-fruits
appertaining
to
them
,
as
we
may
see
,
Deut.
18.
4.
As
for
that
second
clause
,
and
worship
before
the
Lord
thy
God
,
hereby
is
meant
that
after
he
had
delivered
his
basket
of
first-fruits
into
the
hands
of
the
priest
to
be
set
down
before
the
Lord
,
a●d
had
made
that
thankfull
and
open
profession
of
Gods
great
goodnesse
to
his
people
,
which
is
expressed
largely
in
the
foregoing
verses
,
he
was
then
to
adde
such
other
duties
of
Gods
worship
and
service
as
were
to
be
performed
,
as
prayer
,
and
offering
sacrifices
,
and
then
bowing
down
before
the
Lord
,
to
depart
away
.
Vers.
11.
And
thou
shalt
rejoyce
in
every
good
thing
which
the
Lord
thy
God
hath
given
unto
thee
,
&c.
]
Though
th●s
may
be
extended
to
the
chear●ull
using
of
Gods
gifts
all
the
year
after
,
which
●hey
might
indeed
the
more
comfortably
enjoy
,
when
they
had
in
this
te●tifyed
their
thankfulnesse
,
as
he
had
appointed
;
yet
I
conceive
it
is
chieflly
intended
of
their
feasting
together
in
Jerusalem
,
after
they
had
done
their
servi●e
,
together
with
the
Levites
,
and
strangers
,
with
the
peace-offerings
they
had
brought
thither
,
even
as
they
used
to
do
at
all
other
feasts
,
Deut.
16.
11
,
15.
Vers.
12.
When
thou
hast
made
an
end
of
tithing
all
the
tithes
of
thine
encrease
,
the
third
year
,
which
is
the
year
of
tithing
,
&c.
]
See
the
note
upon
chap.
14.
28.
Vers.
14.
I
have
not
eaten
thereof
in
my
mourning
.
]
Tha●
is
,
even
in
my
greatest
wants
and
necessities
,
when
I
was
put
to
the
greate●t
straits
,
I
have
not
ventured
to
supply
my self
from
them
:
and
indeed
that
which
men
will
not
do
at
other
times
,
they
will
make
bold
to
do
when
they
are
in
want
and
di●tresse
;
and
therefore
were
they
appoint●d
particularly
to
clear
themselves
of
this
:
or
else
it
may
be
meant
of
mourning
for
the
losse
of
friends
,
I
have
not
eat●n
th●reof
in
my
mourning
,
that
is
,
in
the
time
of
my
mourning
for
my
dead
friends
;
for
hereby
these
hallowed
things
●hould
have
been
defiled
,
Hos.
9.
4.
Their
sacrifices
shall
be
unto
th●m
as
the
bread
of
mourners
:
all
that
eat
thereof
shall
be
polluted
;
which
also
shews
that
this
is
meant
,
not
of
those
tithes
onely
which
were
yearly
paid
to
the
Levites
,
whereof
the
owner
of
the
land
might
not
eat
,
but
also
of
the
first
and
second
years
tithes
,
which
the
owners
were
to
eat
before
the
Lord
,
Deut.
14.
22
,
23.
Neither
have
I
taken
away
ought
thereof
for
any
unclean
use
.
]
That
is
,
for
any
use
besides
that
for
which
they
were
appointed
.
For
any
imploying
these
hallowed
things
for
civill
uses
would
have
defiled
them
,
much
more
if
they
were
imployed
naturally
or
legally
to
be
deemed
〈…〉
.
Nor
given
ought
thereof
to
the
dead
.
]
That
is
,
yea
so
strictly
carefull
have
I
been
not
to
alienate
these
holy
things
to
any
other
use
then
that
enjoyned
by
thy
law
,
that
I
have
not
diverted
them
to
those
uses
wherein
reason
might
sugge●t
they
might
●e
charitably
and
religiously
imployed
,
as
for
the
burying
the
dead
,
for
the
buying
of
any
thing
for
that
service
,
of
love
to
provide
any
thing
that
is
to
be
eaten
at
any
dead
mans
funerall
;
for
indeed
at
funeralls
the
kindreds
friends
and
neighbours
used
to
go
to
eat
and
drink
with
those
that
had
lost
their
friends
,
as
by
way
of
comforting
them
:
whence
,
Jer.
16.
7.
Neither
shall
men
tear
themselves
for
them
in
mourning
to
comfort
them
for
the
d●ad
,
neither
shall
men
give
them
the
cup
of
consolation
to
drink
for
their
father
or
for
their
mother
;
and
Ezek.
24.
17.
Forbear
to
cry
,
make
no
mourning
for
the
d●ad
,
bind
the
tire
of
thine
head
upon
thee
,
and
put
on
thy
shoes
upon
thy
feet
,
and
cover
not
thy
lips
,
and
eat
not
the
bread
of
men
;
and
thereby
both
they
and
their
meat
were
legally
unclean
by
the
law
,
Numb
.
19.
14.
This
is
the
law
when
a
man
dyeth
in
a
tent
,
that
all
that
come
into
the
tent
,
and
all
that
is
in
the
tent
,
shall
be
unclean
seven
dayes
.
Vers.
15.
Look
down
from
thy
holy
habitation
,
from
heaven
,
and
blesse
thy
people
,
&c.
]
First
they
were
to
make
that
solemn
protestation
in
the
foregoing
verses
,
that
they
had
not
failed
in
paying
their
tithes
exactly
according
to
Gods
law
,
and
then
they
were
to
adde
this
prayer
,
wherein
they
desired
God
to
blesse
his
people
,
and
the
land
wherein
they
dwelt
;
and
hereby
the
people
were
taught
to
assure
themselves
,
that
if
they
did
not
strictly
give
God
his
right
in
this
matter
of
tithes
,
they
could
not
expect
a
bl●ssing
from
the
Lord
either
upon
them
or
their
land
,
yea
that
without
this
it
would
be
in
vain
to
pray
for
a
blessing
.
Vers.
18.
The
Lord
hath
avo●ched
thee
this
day
to
be
his
peculiar
people
,
as
he
hath
promised
thee
,
and
that
thou
shouldst
keep
all
his
commandments
,
&c.
]
Which
as
it
is
a
part
of
the
covenant
on
Gods
behalf
,
so
is
it
the
work
of
his
grace
in
all
his
people
,
Jer.
31.
33.
But
this
shall
be
the
covenant
that
I
will
make
with
the
house
of
Israel
,
After
those
dayes
saith
the
Lord
▪
I
will
put
my
law
in
their
inward
parts
,
and
will
be
their
God
,
and
they
shall
be
my
people
.
CHAP.
XXVII
.
Vers.
1.
KEep
all
the
commandments
that
I
command
you
this
day
.
]
Moses
having
assembled
the
people
that
he
might
give
them
a
charge
for
the
building
of
a
monument
of
great
stones
at
their
first
entrance
into
Canaan
,
whereon
the
law
was
to
be
written
,
he
first
begins
with
this
Exhortation
,
Keep
all
the
commandments
tha●
I
command
you
this
day
,
thereby
to
give
them
a
hint
of
the
end
for
which
this
monument
was
to
be
erected
,
namely
,
that
it
might
be
a
memoriall
to
put
them
in
mind
of
keeping
Gods
law
.
Vers.
2.
And
it
shall
be
on
the
day
when
you
passe
over
Jordan
,
&c.
]
For
the
better
understanding
of
the
charge
here
given
for
the
setting
up
of
this
monument
,
whereon
the
law
was
to
be
written
,
we
must
know
first
,
that
though
it
be
said
here
that
they
should
do
this
on
the
day
they
pas●●d
over
Jordan
,
yet
thereby
was
not
meant
the
very
day
they
went
over
Jordan
●ut
onely
that
they
sh●uld
do
it
at
their
first
entrance
into
the
land
of
Canaan
.
Day
in
the
Scripture
●s
ordinarily
used
for
time
,
as
Luke
19.
42.
If
thou
hadst
known
,
even
thou
,
at
least
in
this
thy
day
,
the
things
which
belong
unto
thy
peace
!
and
so
it
is
here
.
The
meaning
is
onely
this
,
that
after
they
were
once
gotten
over
the
river
Jordan
▪
they
should
take
care
at
their
first
opportunity
to
see
that
this
were
done
:
and
so
it
is
expressed
,
vers.
4.
when
ye
be
gone
over
Jordan
ye
shall
set
up
these
stones
.
And
indeed
in
the
history
of
Joshua
we
may
see
,
chap.
8.
30.
that
this
monument
was
not
erected
till
after
the
taking
of
A●
:
secondly
,
that
though
the
text
speaks
on●ly
of
setting
●p
great
stones
▪
and
plastering
them
with
morter
,
yet
it
is
most
probable
that
thereby
is
meant
the
setting
up
or
building
of
some
notable
monument
with
these
stones
,
which
should
be
then
plastered
over
with
plaster
for
the
more
conveniency
of
writing
the
law
thereon
,
which
could
not
so
well
have
been
done
upon
the
rough
stones
:
thirdly
,
that
though
it
be
not
expressed
what
law
of
God
it
was
that
was
to
be
written
on
this
monument
,
and
therefore
some
conceive
that
it
was
the
ten
commandments
,
others
the
curses
and
the
blessings
,
which
were
then
also
to
be
pronounc●d
upon
mount
Ebal
and
mount
Gerizzim
,
and
others
this
whole
book
of
Deuteronomie
,
the
law
which
Moses
had
now
given
them
,
and
for
the
proving
thereof
they
urge
much
,
that
it
is
so
of●en
called
,
this
law
,
as
vers.
3.
Thou
shalt
write
upon
them
all
the
words
of
this
law
,
and
so
again
,
vers.
32.
it
is
said
that
he
wrote
there
upon
the
ston●s
a
copie
of
the
law
of
Moses
,
which
he
wrote
in
the
presence
of
the
children
of
Israel
;
yet
it
is
most
probable
that
either
the
cursings
and
blessings
are
here
meant
,
or
else
the
ten
commandments
,
called
the
ten
words
,
Exod.
34.
28.
which
are
the
summe
of
the
whole
law
,
and
that
because
we
cannot
conceive
how
this
whole
book
of
Deuteronomi●
could
be
written
upon
this
monument
in
such
fair
plain
characters
that
every
one
might
reade
it
,
and
yet
this
was
expresly
enjoyned
them
,
vers.
8.
And
thou
shalt
write
upon
these
stones
all
the
words
of
this
law
v●ry
plainly
:
and
fourthly
,
that
the
end
of
erecting
this
monument
whereon
the
law
was
thus
written
was
twofold
;
first
,
that
it
might
be
a
memoriall
to
put
them
in
mind
,
that
when
God
did
at
first
bring
them
into
the
land
it
was
upon
these
co●ditions
,
that
they
should
serve
him
as
his
peculiar
people
,
and
keep
all
those
laws
which
he
had
given
them
in
charge
;
secondly
,
that
finding
also
hereby
how
farre
they
had
been
from
doing
exactly
what
God
had
required
of
them
,
and
that
hereby
they
were
left
under
the
curse
,
this
might
lead
them
to
seek
salvation
in
Christ
,
the
promised
Messiah
.
And
for
this
very
reason
it
was
also
that
this
monument
was
set
up
in
mount
Ebal
,
vers.
4.
the
mount
whence
the
curse
was
denounced
,
vers.
13.
against
them
that
continued
not
●n
all
things
written
in
the
law
,
to
signifie
that
those
that
sought
salvation
in
the
law
must
needs
be
left
under
the
curse
;
and
secondly
,
together
with
this
monument
there
was
an
altar
built
,
and
set
up
,
vers.
5.
whereon
they
offered
sacrifices
,
vers.
6
,
7.
to
teach
them
,
that
the
righteousnesse
and
salvation
which
could
not
be
attained
by
the
works
of
the
law
was
to
be
sought
in
Christ
,
of
whom
this
altar
was
a
type
,
and
who
is
indeed
the
end
of
the
law
for
righteousnesse
to
every
one
that
believeth
,
Rom.
10.
4.
Vers.
5.
And
there
shalt
thou
●uild
an
altar
unto
the
Lord
thy
God
,
an
altar
of
stones
.
]
See
the
note
upon
Exod.
24.
4.
Thou
shalt
not
life
up
an
iron
tool
upon
them
.
]
See
the
notes
on
Exod.
20.
24
,
25.
Vers.
9.
This
day
art
thou
become
the
people
of
the
Lord
thy
God
.
]
To
wit
,
because
they
had
at
this
time
in
a
solemn
manner
renewed
their
covenant
with
God
.
Vers.
●12
.
These
shall
stand
upon
mount
Gerizzim
to
blesse
the
people
,
&c.
]
Moses
here
enjoyns
the
people
that
when
they
had
set
up
the
monument
of
stones
on
mount
Ebal
,
whereon
the
law
was
written
,
and
the
●ltar
,
mentioned
vers.
5.
and
had
offered
sacrifices
thereon
as
God
had
commanded
them
,
they
should
then
afterwards
in
a
solemn
manner
give
their
consent
to
the
blessings
and
curses
that
should
be
pronounced
by
the
priests
upon
those
that
should
keep
,
and
upon
those
that
should
break
Gods
laws
;
and
the
manner
enjoyned
for
the
doing
hereof
was
this
:
Six
of
the
tribes
were
to
stand
upon
mount
Gerizzim
,
to
wit
,
Simeon
and
Levi
,
and
Judah
and
Issachar
,
and
Joseph
and
Benjamin
(
where
by
the
tribe
of
Joseph
is
meant
the
two
distinct
tribes
of
Ephraim
and
Manasseh
,
the
sonnes
of
Joseph
,
who
are
here
joyned
together
as
one
,
because
Levi
is
here
reckoned
as
one
of
the
twelve
)
and
these
were
all
the
posteritie
of
Leah
and
Rachel
;
and
then
the
six
other
tribes
were
to
●tand
upon
mount
Ebal
,
to
wit
,
Gad
and
Asher
,
Dan
and
Naphtali
,
who
were
the
sonnes
of
the
handmaids
,
and
with
them
the
Tribes
of
Reuben
,
who
for
his
sinne
lost
his
birthright
,
and
Zebulun
the
youngest
of
Leahs
sonnes
:
and
so
the
tribes
being
thus
divided
,
the
priests
came
with
the
ark
,
Josh.
8.
32.
into
the
little
valley
that
was
betwixt
these
two
mountains
,
and
there
first
they
pronounced
the
blessings
(
happely
turning
their
faces
towards
mount
G●rizzim
)
and
then
all
the
tribes
that
stood
on
mount
Gerizzim
answered
Amen
,
and
then
turning
again
to
mount
Ebal
they
pronounced
the
twelve
curses
,
that
are
afterwards
set
down
in
the
latter
end
of
this
chapter
,
and
then
all
the
tribes
that
stood
on
mount
Ebal
answered
Amen
.
Indeed
in
Josh.
8.
33.
it
is
not
said
that
the
tribes
stood
upon
mount
Gerizzim
and
upon
mount
Ebal
,
but
that
they
stood
half
of
them
over
against
mount
Gerizzim
,
and
half
of
them
over
against
mount
Ebal
:
But
hereby
one
and
the
same
thing
is
meant
,
onely
it
is
so
expressed
in
Joshua
,
either
to
intimate
that
th●
tribes
stood
the
one
companie
right
opposite
against
the
other
,
or
else
rather
because
the
people
,
at
least
their
rulers
and
officers
,
stood
on
the
first
ascending
of
the
hills
,
and
so
indeed
rather
over
against
them
then
upon
them
.
Besides
,
though
there
is
no
mention
made
here
of
the
priests
pronouncing
the
blessings
,
but
onely
the
curses
,
yet
in
Joshua
8.
33.
it
is
expressely
said
that
Joshua
read
(
that
is
,
the
priests
by
Joshuas
appointment
)
the
blessings
and
the
curses
:
and
therefore
doubtlesse
the
blessings
were
read
by
the
priests
as
well
as
the
curses
,
onely
Moses
passeth
over
the
blessings
,
either
because
they
might
be
easily
enough
gathered
from
the
contrary
curses
which
are
expressed
,
or
else
(
as
some
conceive
)
by
this
his
silence
in
not
mentioning
the
blessings
,
to
lead
his
prudent
reader
to
look
for
the
blessings
by
another
,
which
is
Christ
,
Acts
3.
26.
God
having
raised
up
his
sonne
Jesus
,
sent
him
to
blesse
you
in
turning
every
one
of
you
away
from
his
iniquities
:
for
silence
in
the
holy
storie
often
implieth
great
mysteries
,
as
the
Apostle
sheweth
from
Moses
silence
concerning
Melchisedecs
parents
,
Heb.
7.
3
,
&c.
As
for
the
reasons
why
the
Lord
would
have
the
people
in
such
a
solemn
manner
to
give
assent
to
these
blessings
and
curses
thus
pronounced
in
their
hearing
,
we
may
probably
conceive
it
was
,
first
,
to
teach
them
hereby
that
the
law
of
God
was
just
,
the
sinner
himself
being
judge
,
and
that
he
who
breaks
them
must
needs
be
self-condemned
even
by
the
light
of
a
naturall
conscience
;
and
secondly
,
the
better
to
restrain
them
from
breaking
these
laws
,
where
there
was
no
danger
of
being
punished
by
the
Magistrate
,
by
putting
them
in
mind
that
these
sinnes
would
however
expose
them
to
Gods
curse
.
And
indeed
the
rather
may
we
think
that
this
God
intended
in
this
solemn
service
,
because
most
of
the
sinnes
here
particularly
accursed
are
secret
sinnes
,
as
secret
idolatrie
,
vers.
15.
the
secret
removing
of
the
land-mark
,
vers.
17.
incest
,
and
bestialitie
,
and
such
other
sinnes
as
men
are
usuall
to
conceal
.
Some
adde
besides
,
that
mount
Gerizzim
being
on
the
right
hand
of
the
priests
,
and
mount
Ebal
on
the
left
,
hereby
that
day
was
shadowed
forth
,
when
a
blessing
shall
be
pronounced
on
them
at
the
right
hand
,
and
a
curse
upon
them
at
the
left
.
But
whether
there
was
any
ground
for
this
mysterie
,
I
question
much
:
What
is
fit
to
be
further
observed
concerning
this
passage
,
we
may
see
in
the
foregoing
note
upon
chap.
11.
29.
Vers.
14.
And
the
Levites
shall
speak
and
say
unto
all
the
men
of
Israel
with
a
loud
voice
,
&c.
]
That
is
,
the
priests
,
the
Levites
,
for
so
it
is
expressed
,
Josh.
8.
33.
and
indeed
the
Levites
in
generall
stood
upon
mount
Gerizzim
amongst
their
brethren
of
the
other
tribes
,
vers.
12.
Vers.
15.
Cursed
be
the
man
that
maketh
any
graven
or
molten
image
,
&c.
]
Under
this
all
sinnes
against
the
first
table
are
likewise
accursed
,
and
so
under
the
following
particulars
all
sinnes
against
the
second
table
.
And
all
the
people
shall
answer
and
say
,
Amen
.
]
So
subscribing
to
the
justice
of
Gods
law
,
and
as
it
were
wishing
that
the
curse
might
befall
them
,
if
they
should
in
any
of
these
things
transgresse
Gods
commandments
.
Vers.
18.
Cursed
be
he
that
maketh
the
blind
to
wander
out
of
the
way
.
]
And
so
also
much
more
they
that
mislead
simple
men
and
women
into
any
dangerous
and
damnable
errour
,
pernicious
to
their
souls
.
CHAP.
XXVIII
.
Vers.
1.
THe
Lord
thy
God
will
set
thee
on
high
above
all
nations
of
the
earth
.
]
That
is
,
thou
shalt
excell
all
other
nations
both
in
r●gard
of
temporall
blessings
,
and
especially
in
regard
of
spirituall
and
heavenly
advancements
.
Vers.
2.
All
these
ble●sings
shall
come
on
thee
,
and
overtake
thee
,
&c.
]
They
shall
come
upon
thee
unexpectedly
.
Vers.
3.
Blessed
shalt
thou
be
in
the
citie
,
and
blessed
shalt
thou
be
in
the
sield
.
]
That
is
,
in
all
places
.
Vers.
4.
Blessed
shall
be
the
fruit
of
thy
body
,
and
the
fruit
of
thy
ground
,
&c.
]
That
is
blessed
shalt
thou
be
in
all
thy
possessions
.
Vers.
5.
B●●ssed
shall
be
thy
basket
and
thy
store
.
]
That
is
,
blessed
shalt
thou
be
in
the
use
of
all
that
thou
hast
.
Vers.
6.
Blessed
shalt
thou
be
when
thou
comest
in
,
and
blessed
shalt
thou
be
when
thou
goest
out
.
]
That
is
,
in
all
thy
imployments
,
publick
or
private
.
Vers.
9.
The
Lord
shall
establish
thee
an
holy
people
unto
himself
,
&c.
]
This
chiefly
is
meant
of
spirituall
blessings
,
of
being
Gods
peculiar
people
,
and
the
firm
perpetuity
of
●he
covenant
made
with
them
;
and
it
is
added
in
the
last
place
,
as
the
chief
●iece
〈◊〉
their
happ●nesse
.
V●●●
.
●0
.
And
all
the
people
of
the
earth
shall
see
that
thou
art
called
by
the
n●me
of
the
Lord
,
&c.
]
That
is
,
that
thou
art
the
peculiar
people
of
God
:
for
the
meaning
is
,
that
all
nations
should
plainly
perceive
by
the
singular
blessings
that
shall
be
heaped
upon
this
people
,
that
God
did
indeed
own
them
for
his
speciall
people
▪
and
that
they
were
called
by
his
name
,
as
sonnes
are
called
by
the
name
of
their
〈…〉
and
wives
by
the
names
of
their
husbands
.
V●●●
.
12.
The
Lord
shall
open
unto
thee
his
good
treasure
,
the
heaven
,
&c.
]
Mos●s
calls
the
heavens
the
Lords
good
treasure
,
because
he
keeps
there
in
store
those
things
wherewith
he
causeth
the
earth
to
yield
abundance
of
increase
for
the
enriching
of
those
that
dwell
therein
,
as
the
rain
to
water
the
ground
,
the
heat
of
the
sunne
,
and
the
influence
of
the
moon
and
starres
,
to
make
all
things
therein
to
grow
and
prosper
,
&c.
Vers.
13.
And
the
Lord
shall
make
thee
the
head
and
not
the
tail
,
&c.
]
That
is
,
thou
shalt
be
highly
esteemed
above
other
nations
,
and
not
scorned
and
despised
as
a
base
and
contemptible
people
.
Vers.
15.
All
these
curses
shall
come
upon
thee
,
and
overtake
thee
.
]
That
is
,
there
shall
be
no
avoyding
these
judgements
:
though
thou
triest
all
wayes
,
and
with
all
the
skill
and
diligence
that
can
be
used
dost
endeavour
to
escape
and
fly
from
these
miseries
,
yet
it
shall
not
be
;
thou
mayest
sometimes
think
that
thou
art
gotten
out
of
danger
,
but
thy
hopes
shall
be
in
vain
,
these
judgements
shall
still
pursue
thee
,
and
at
last
overtake
thee
.
Vers.
21.
The
Lord
shall
make
the
pestilence
cleave
unto
thee
,
&c.
]
That
●s
,
God
will
send
the
pestilence
into
thy
cities
and
towns
,
and
you
shall
be
no
wayes
able
to
rid
your selves
of
it
when
it
is
among
you
;
in
vain
shall
any
means
be
used
to
stay
the
spreading
of
the
infection
,
because
the
Lord
shall
command
it
to
cleave
unto
you
,
and
to
continue
amongst
you
.
Vers.
23.
And
the
heaven
that
is
over
thy
head
shall
be
brasse
,
and
the
earth
that
is
under
thee
shall
be
iron
.
]
It
is
not
without
cause
that
Moses
saith
not
,
The
heavens
shall
be
brasse
,
and
the
earth
iron
,
but
,
the
heaven
that
is
over
thy
head
shall
be
brasse
,
and
the
earth
that
is
under
thee
shall
be
iron
;
for
the
Lord
intended
that
this
should
give
them
a
hint
of
fear
,
by
shewing
them
how
God
had
hemmed
them
in
with
judgements
on
every
hand
,
if
they
should
walk
rebelliously
against
him
.
Vers.
24.
The
Lord
shall
make
the
rain
of
thy
land
powder
and
dust
,
&c.
]
That
is
,
in
stead
of
rain
there
shall
fall
upon
thy
grounds
,
trees
,
plants
,
&c.
powder
and
dust
,
which
the
wind
and
other
things
raise
in
times
of
drought
.
Vers.
28.
The
Lord
shall
smite
thee
with
madnesse
and
blindnesse
,
&c.
]
It
is
a
spirituall
madnesse
and
blindnesse
and
astonishment
of
heart
which
God
here
threatens
,
to
wit
,
when
God
deprives
men
of
the
use
at
least
of
their
understanding
,
that
they
stand
in
a
manner
like
a
blind
man
,
or
one
that
is
suddenly
amazed
or
astonished
,
not
knowing
which
way
to
turn
themselves
;
or
shall
do
such
things
which
if
they
were
not
bewitched
(
as
S.
Paul
saith
of
the
Galatians
Gal.
3.
1.
)
if
they
were
not
blind
or
drunk
or
mad
,
as
we
use
to
say
,
they
would
never
.
Accordingly
therefore
by
groping
at
noon-day
,
in
the
following
verse
,
all
the
effects
are
meant
of
this
brutish
stupidity
and
spirit
of
giddinesse
,
wherewith
the
Lord
in
his
just
judgement
doth
many
times
strike
men
,
as
when
they
shall
cast
themselves
headlong
into
manifest
dangers
,
and
shall
not
be
able
to
apprehend
the
occasions
of
helping
themselves
,
or
doing
good
to
themselves
,
though
never
so
clearly
proffered
unto
them
,
when
men
shall
runne
on
securely
in
those
sinnes
which
the
very
light
of
nature
must
needs
tell
them
are
the
high-way
to
hell
,
and
when
Gods
anger
is
clearly
discovered
by
his
judgements
,
yet
they
will
not
see
it
,
when
they
shall
live
under
plentifull
means
of
grace
,
and
yet
shall
continue
ignorant
,
or
wilfully
reject
both
Christ
and
heaven
:
and
indeed
in
this
regard
we
may
well
say
that
the
Jews
did
thus
,
through
Gods
just
judgement
,
grope
at
noon-day
,
and
so
still
do
unto
this
houre
,
in
that
the
light
of
the
Gospel
shining
upon
them
,
they
would
not
nor
will
yet
acknowledge
Christ
their
promised
Messiah
,
which
makes
the
Apostle
say
,
2.
Cor.
3.
14.
that
untill
this
day
there
is
a
vail
over
their
minds
in
the
reading
of
the
old
testament
,
and
Rom.
11.
8.
God
hath
given
them
the
spirit
of
slumber
,
eyes
that
they
should
not
see
,
and
ears
that
they
should
not
hear
,
unto
this
day
.
Vers.
30.
Thou
shalt
betroth
a
wife
,
and
another
man
shall
ly
with
her
,
&c.
]
The
sting
of
the
judgement
here
threatned
lies
in
this
,
that
their
enemies
should
lie
with
those
they
had
newly
betrothed
to
be
their
wives
,
before
themselves
had
enjoyed
them
:
and
so
it
is
likewise
in
the
particulars
following
,
that
they
should
be
bereaved
of
their
new-built
houses
before
they
had
dwelt
a
day
in
them
,
and
of
their
vineyards
before
themselves
had
eaten
of
the
fruit
of
them
.
Though
it
be
misery
enough
at
any
time
to
have
those
things
taken
away
by
enemies
,
wherein
we
delight
▪
yet
it
is
a
great
aggravation
of
this
misery
,
when
after
we
have
taken
much
pains
to
get
them
,
and
have
set
our
hearts
upon
them
,
and
are
filled
with
hope
and
expectation
of
enjoying
the
fruit
of
our
labours
,
then
on
a
sudden
they
should
be
snatched
away
,
and
so
all
our
hope
should
be
quite
dashed
,
and
others
should
enjoy
all
the
swee●
we
had
laboured
for
.
Vers.
32.
Thy
sonnes
&
thy
daughters
shall
be
given
unto
another
people
,
&
thine
eyes
shall
look
and
fail
with
longing
,
&c.
]
The
judgement
here
threatned
is
first
,
that
they
should
behold
with
their
eyes
when
their
children
were
carried
away
captive
which
is
a
great
aggravation
of
this
calamity
;
for
it
is
not
so
great
a
vexation
to
heare
of
the
losse
of
goods
,
or
children
,
as
to
have
them
taken
away
before
our
eyes
:
and
therefore
also
is
that
added
,
vers.
24.
So
that
thou
shalt
be
mad
for
the
sight
of
thine
eyes
which
thou
shalt
see
,
because
doubtlesse
the
sorrow
that
enters
to
the
heart
by
the
eye
doth
usually
cut
deeper
then
tha●
which
enters
by
the
eare●
:
and
secondly
,
that
their
eyes
should
look
,
and
fail
with
longing
for
them
,
&c.
whereby
is
meant
either
the
failing
and
marring
of
their
eyes
by
their
extreme
mourning
and
weeping
for
their
children
,
or
else
(
because
there
is
mention
made
of
longing
for
them
)
that
they
should
expect
and
wait
for
some
help
for
the
rescuing
of
their
children
(
even
till
eyes
fail
with
waiting
)
but
all
in
vain
,
in
that
they
should
never
be
able
to
deliver
them
.
Vers.
33.
The
fruit
of
thy
land
,
and
all
thy
labours
,
shall
a
nation
which
thou
knowest
not
eat
up
,
&c.
]
From
whom
the
lesse
mercy
can
be
expected
:
and
withall
God
implyes
how
vain
their
hope
of
peace
should
be
,
grounded
with
their
friendship
with
all
the
nations
about
them
,
since
he
was
able
to
bring
a
nation
upon
them
whom
they
know
not
,
and
whom
therefore
they
never
feared
.
Vers.
36.
The
Lord
shall
bring
thee
and
thy
King
,
which
thou
shalt
set
over
thee
,
&c.
]
Observable
it
is
that
it
is
so
expressely
noted
,
that
not
onely
they
,
but
their
King
also
should
be
carried
into
captivity
:
for
first
,
hereby
is
implyed
the
universalitie
of
the
judgement
,
in
that
not
so
much
as
their
King
should
be
able
to
escape
out
of
the
hand
of
those
over-bearing
enemies
;
and
secondly
,
it
is
a
great
aggravation
of
any
peoples
misery
when
their
Kings
are
cut
off
,
that
are
the
chief
hope
of
any
state
:
when
the
head
is
under
water
,
the
whole
body
must
needs
be
in
great
danger
,
and
therefore
we
shall
find
in
publick
judgements
the
people
of
God
have
still
lamented
above
all
for
the
losse
of
their
prince
,
as
Lam.
4.
20.
The
breath
of
our
nostrils
,
the
anointed
of
the
Lord
,
was
taken
in
their
pit
,
of
whom
we
said
,
Vnder
his
shadow
shall
we
live
among
the
heathen
.
And
there
shalt
thou
serve
other
gods
,
wood
and
stone
.
[
To
wit
,
either
being
seduced
by
the
enticing
perswasions
of
those
idolaters
,
amongst
whom
you
shall
live
there
,
or
else
forced
to
it
by
the
tyranny
of
your
Lor●s
and
masters
.
In
either
of
these
cases
it
was
a
heavy
judgement
to
Gods
people
,
as
being
an
evil
that
endangered
their
souls
and
their
eternall
well-being
,
as
so
it
is
here
threatned
as
the
most
grievous
of
all
miseries
;
yet
withall
there
is
couched
in
these
words
too
an
exprobration
of
this
peoples
pronenesse
to
idolatry
,
intimating
that
then
they
should
●ave
gods
enough
,
and
b●●lutted
with
superstitious
will-worship
,
to
which
they
were
so
strongly
〈◊〉
▪
Vers.
37.
And
th●●
〈◊〉
●●come
an
astonishment
,
a
proverb
,
and
a
by-word
,
word
,
&c.
]
There
is
much
included
in
this
threatning
,
as
that
their
calamities
s●ould
be
so
great
that
their
very
enemies
should
be
astonished
at
them
,
and
that
they
should
be
the
common
table-talk
of
those
that
had
vanquished
them
.
But
the
chief
thing
intended
is
,
that
they
should
be
slouted
,
and
scorned
,
and
made
a
laughing-stock
in
all
places
whereever
they
came
.
Vers.
38.
The
stranger
that
is
within
thee
shall
get
above
thee
very
high
,
&c.
]
Moses
had
before
threatned
that
the
enemies
of
their
land
should
prevail
against
them
,
and
tyrannize
over
them
;
but
now
he
addes
,
as
a
farther
degree
of
misery
,
that
the
very
strangers
,
that
formerly
lived
amongst
them
onely
by
permission
as
sojourners
▪
should
come
to
lord
it
over
them
,
and
be
in
farre
better
condition
then
themselves
:
and
indeed
it
doth
much
increase
mens
distresse
when
they
come
to
be
so
farre
beneath
those
that
were
formerly
as
farre
beneath
them
.
Vers.
45.
Moreover
all
these
curses
shall
come
upon
thee
,
and
pursue
thee
,
and
overtake
thee
,
&c.
]
See
the
foregoing
note
upon
vers.
15.
Vers.
48.
He
shall
put
a
yoke
of
iron
upon
thy
neck
,
till
he
have
destroyed
thee
.
]
Their
bondage
is
here
compared
to
a
yoke
of
iron
,
not
onely
because
it
should
be
so
heavy
and
insupportable
,
by
reason
of
the
many
g
ievous
miseri●s
they
should
suffer
there
,
but
also
because
they
should
be
no
way
able
to
break
the
yoke
from
off
their
necks
,
that
is
,
to
ridde
themselves
out
of
their
bondage
,
but
should
continue
under
it
,
untill
it
had
utte●ly
co●sumed
them
.
Vers.
49.
And
the
Lord
shall
bring
a
nation
against
thee
from
farre
,
from
the
end
of
the
earth
,
as
swift
as
the
eagle
flyeth
.
]
Th●t
is
,
sudde●ly
▪
unexpectedly
,
and
with
unresistable
violence
.
And
indeed
the
Babylonian
,
the
nation
here
intended
,
is
described
to
be
a
lyon
with
eagles
wings
,
Dan.
7.
4.
and
Nebuchadnezzar
is
likened
to
a
great
eagle
with
great
wings
,
as
we
●ay
see
,
Ezech.
17.
3
,
12.
and
there
is
of●en
mention
made
of
their
swiftnesse
,
as
Jer.
4.
13.
Behold
▪
he
shall
come
upon
us
as
clouds
,
and
his
charets
shall
be
as
a
whirl
wind
;
his
horses
are
swifter
then
eagles
.
Lam.
4.
19.
Our
persecutours
are
swifter
then
the
eagles
of
the
heaven
,
they
persued
us
upon
the
mountains
,
&c.
A
nation
whose
tongue
thou
shalt
not
understand
.
]
So
that
it
shall
not
be
possible
to
call
for
mercy
at
his
hand
.
Vers.
5●
.
And
he
shall
besiege
thee
in
all
thy
gates
,
untill
thy
high
and
fenced
walls
come
down
,
wherein
thou
trustedst
,
&c.
]
This
last
clause
,
wherein
thou
●rustedst
,
is
added
not
onely
to
intimate
that
the
enemie
that
God
would
bring
against
them
would
batter
down
their
strongest
walls
&
bulwarks
,
but
also
by
way
of
upbrayding
them
▪
for
putting
too
much
confidence
in
such
things
as
these
,
which
alas
should
be
no
help
at
all
to
secure
them
against
those
enemies
that
God
would
send
to
destroy
them
.
Vers.
57.
And
towards
her
young
one
that
cometh
out
from
between
her
feet
.
]
The
Heb●ew
word
signifieth
her
af●er-birth
,
and
implyeth
that
the
mother
should
devour
both
that
and
the
child
with
it
,
which
much
aggravates
the
judgement
.
Vers.
62.
And
ye
shall
be
left
few
in
number
,
whereas
ye
were
as
the
starres
of
heaven
for
multitude
.
]
Which
being
dire●tly
contrary
to
that
which
God
had
promised
,
must
needs
be
an
evident
signe
of
Gods
displeasure
against
them
.
Vers.
63.
The
Lord
will
re●oyce
over
you
to
destroy
you
,
and
to
bring
you
to
nought
.
]
The
drift
of
these
words
is
to
imply
how
great
the
indignation
of
the
Lord
against
them
should
be
,
that
should
make
him
not
onely
destroy
,
but
also
rejoyce
in
destroying
a
nation
that
had
formerly
been
so
precious
in
his
eyes
,
and
for
whom
he
had
done
such
great
and
wonderfull
t●ings
.
Nor
doth
this
contradict
what
the
Lord
saith
,
Ezek.
33.
11.
As
I
live
,
saith
the
Lord
God
,
I
have
no
pleasure
in
the
death
of
the
wicked
,
&c.
for
though
God
doth
not
delight
in
the
destruction
of
his
creatures
,
yet
as
there
is
an
execution
of
justice
done
upon
wicked
men
that
despise
his
mercie
,
the
Lord
is
pleased
with
it
,
and
rejoyceth
to
destroy
them
.
And
ye
shall
be
plucked
from
off
the
land
whither
thou
goest
to
possesse
it
.
]
To
be
carried
away
from
their
native
countrey
is
to
all
men
a
heavy
judgement
,
but
much
heavier
to
the
Jews
then
to
any
others
,
their
land
being
the
inheritance
given
them
of
God
;
therefore
their
expulsion
out
of
Canaan
was
a
losse
of
the
pledge
of
their
adopt●on
,
and
a
signe
,
as
it
were
,
that
their
heavenly
father
had
disinherited
and
cast
them
off
.
Vers.
64.
And
the
Lord
shall
scatter
thee
among
all
people
,
&c.
]
That
is
,
you
shall
not
onely
be
carried
away
captive
into
a
strange
land
,
but
also
when
you
come
thither
you
shall
be
dispersed
and
scattered
abroad
into
severall
places
.
A
great
degree
of
their
misery
:
when
they
were
carried
captives
out
of
their
native
countrey
,
had
they
dwelt
all
together
in
the
land
of
their
captivity
,
it
had
been
the
lesse
grievous
;
but
to
be
dispersed
into
s●verall
places
,
where
they
should
not
see
the
faces
of
their
brethren
,
that
was
a
●ore
calamity
indeed
.
Vers.
65.
And
among
these
nations
shalt
thou
find
no
●ase
,
neither
shall
the
sole
of
thy
foot
have
rest
,
&c.
]
That
i●
,
when
you
are
brought
into
a
strange
countrey
,
ye
shall
be
there
as
farre
from
being
settled
as
ye
were
before
,
because
there
ye
shall
be
continually
removed
and
carried
ab●●t
from
one
place
to
another
.
And
indeed
it
was
just
with
God
,
that
this
people
,
which
would
not
serve
him
in
the
land
of
his
rest
,
Psal.
95.
11.
which
was
to
t●em
also
a
pledge
of
eternall
rest
prepared
in
heaven
,
should
be
driven
from
t●ence
,
and
live
for
ever
after
in
a
restl●sse
cond●tion
.
Vers.
66.
And
thy
life
shall
●ang
in
doubt
before
thee
,
&c.
]
That
is
,
thou
shalt
be
in
a
continuall
doubt
and
●ear
of
losing
thy
life
:
for
so
it
is
explained
in
the
following
words
,
thou
shalt
fear
day
and
night
,
and
shalt
have
no
assurance
of
thy
life
.
Now
this
their
fear
was
occasioned
partly
by
the
savage
cruelty
of
their
lords
and
masters
,
and
partly
by
the
guilt
that
lay
upon
their
consci●nces
,
which
made
them
continually
look
that
God
should
cut
them
o●f
in
his
wrath
and
di●pl●●●ure
.
And
indeed
observable
it
is
that
the
●eathen
Poet
should
in
this
regard
〈◊〉
them
by
the
name
of
Judaea
treme●s
,
that
is
,
Judaei
trementes
,
trembling
Jews
,
Juven.
Sat.
6.
Vers.
67.
And
the
Lord
shall
bring
thee
into
Egypt
again
,
with
ships
,
by
the
way
whereof
I
spake
unto
thee
,
thou
●halt
see
it
no
more
again
.
]
That
is
,
the
Lord
shall
cause
you
to
be
carried
again
by
ships
into
Egypt
,
whither
he
had
said
you
shall
not
return
no
more
(
as
is
noted
,
chap.
17.
16.
the
place
to
which
these
words
have
reference
)
though
there
be
mention
both
there
and
here
of
returning
into
Egypt
by
the
way
through
which
they
came
when
they
came
out
of
Egypt
,
to
wit
,
because
that
was
the
ordinary
way
betwixt
Canaan
and
Egypt
,
yet
both
places
are
to
be
understood
generally
of
any
returning
into
Egypt
,
and
not
onely
of
returning
by
the
same
way
.
It
is
true
indeed
that
when
the
Jews
,
after
the
destruction
of
Jerusalem
,
were
sold
for
slaves
by
the
Romans
,
though
many
of
them
were
then
carried
away
by
shipping
into
Egypt
(
and
so
that
was
then
accomplished
which
is
here
threatned
)
yet
it
might
be
well
enough
said
that
they
were
brought
back
into
Egypt
●y
the
way
whereof
God
said
,
thou
shalt
see
it
no
more
,
to
wit
,
by
the
way
of
the
wildernesse
,
and
that
because
we
may
suppose
that
being
brought
by
shipping
near
to
the
plains
of
Moab
,
they
were
then
set
on
shore
,
and
so
were
carried
the
r●st
of
the
way
on
foot
through
the
wildernesse
.
But
I
say
there
is
no
necessity
that
we
should
understand
this
precisely
of
their
being
carried
into
Egypt
by
the
way
they
went
out
from
thence
:
That
which
is
here
threatned
is
onely
this
,
that
God
would
bring
them
to
be
slaves
again
in
Egypt
;
and
we
need
not
wonder
that
this
is
threatned
in
the
last
place
,
as
a
most
remarkable
judgement
,
if
we
consider
how
terrible
the
very
name
of
Egypt
must
needs
be
to
them
in
regard
of
those
grievous
miseries
their
fathers
had
already
indured
there
;
and
that
Gods
undoing
of
that
which
he
had
done
,
and
bringing
them
back
to
that
bondage
from
which
he
had
rescued
them
,
when
he
at
first
took
them
to
be
his
peculiar
people
,
was
a
kind
of
discharging
them
from
being
any
longer
his
people
,
as
if
he
had
quit●
cast
them
off
,
and
meant
no
more
to
take
any
care
of
them
,
or
to
own
them
for
his
people
.
And
there
ye
shall
be
sold
to
your
enemies
for
bond-men
and
bond-women
,
and
no
man
shall
buy
you
.
]
This
last
clause
,
and
no
man
shall
buy
you
,
is
added
,
to
imply
either
that
there
should
be
so
many
of
them
to
sale
that
there
should
not
be
buyers
enough
to
buy
them
(
as
we
reade
in
the
Hi●●ories
of
those
times
,
that
after
the
dest●uction
of
Jerusalem
by
Titus
there
were
nin●y
and
seven
thousand
captives
of
the
Jews
,
so
that
they
scarce
knew
where
to
sell
them
)
or
●lse
that
the
Jews
should
be
so
vilified
and
despised
,
that
no
man
should
profer
any
money
for
them
.
And
indeed
why
else
should
this
be
here
added
?
when
a
man
is
once
in
bondage
,
the
likelyhood
of
being
passed
to
another
master
dot●
rather
encrease
his
sorrow
then
otherwise
.
He
knows
the
worst
where
he
is
;
what
he
may
suffer
elsewhere
,
he
knows
not
,
and
ther●fore
one
would
think
it
should
be
a
comfo●t
to
him
that
no
one
would
buy
him
.
But
I
say
,
it
is
the
base
esteem
,
which
men
o●
all
nations
should
have
of
the
Jews
,
which
the
holy
Ghost
here
aims
at
,
it
being
to
all
men
a
great
vexation
to
be
slighted
and
vilified
,
as
if
they
were
not
worthy
the
looking
after
.
CHAP.
XXIX
.
Vers.
1.
THese
are
the
words
of
the
covenant
which
the
Lord
commanded
Moses
,
&c.
]
Either
this
hath
reference
to
all
that
went
before
in
this
book
,
to
wit
,
that
the
law
which
he
had
repeated
and
explained
amongst
them
was
the
covenant
which
the
Israelites
were
to
enter
into
,
that
is
,
that
which
they
were
now
by
covenat
to
bind
themselves
to
do
;
or
else
they
may
have
reference
to
that
which
follows
after
,
to
wit
,
in
the
sequele
of
the
chapter
,
The
words
of
the
covenant
which
the
Lord
commanded
Moses
to
make
with
the
children
of
Israel
,
that
is
,
the
words
he
was
to
use
to
the
people
when
he
was
now
to
prepare
them
for
the
solemn
renewing
of
their
covenant
with
God
,
the
work
which
they
were
immediately
to
enter
upon
.
Hitherto
Moses
had
repeated
the
Laws
of
God
,
and
now
●hey
were
to
renew
the
covenant
which
God
had
made
with
their
fathers
in
Horeb
,
at
the
first
giving
of
the
Law
;
and
this
is
that
for
which
in
this
chapter
he
now
bends
himself
to
prepare
the
people
.
Vers.
5.
Your
clothes
are
not
waxed
old
upon
you
,
and
thy
shoe
is
not
waxed
old
upon
thy
foot
.
]
See
the
note
chap.
8.
4.
Vers.
6.
Ye
have
not
eaten
bread
,
neither
have
you
drunk
wine
,
or
strong
drink
.
]
The
more
miraculously
God
had
preserved
them
,
the
more
evident
was
Gods
care
over
them
,
and
the
more
reason
they
had
to
be
circumspectly
carefull
of
yielding
obedience
to
all
his
commandments
;
and
therefore
it
is
that
Moses
puts
them
in
mind
how
the
Lord
had
sustained
them
without
bread
,
or
wine
,
and
strong
drink
,
feeding
them
with
manna
from
heaven
in
stead
of
bread
;
and
doubtlesse
ordinarily
they
had
no
other
bread
,
though
at
sometimes
they
might
;
of
which
see
the
note
,
Deut.
2.
6.
Vers.
12.
That
thou
shouldst
enter
into
covenant
with
the
Lord
thy
God
,
and
into
his
oath
,
&c.
]
That
is
,
into
the
covenant
confirmed
with
an
oath
.
Vers.
15.
But
with
him
that
standeth
here
with
us
this
day
,
before
the
Lord
thy
God
,
and
also
with
him
that
is
not
here
with
us
this
day
,
&c.
]
That
is
▪
no
lesse
with
him
that
is
not
here
with
us
,
that
is
,
your
posteritie
that
is
not
yet
born
,
t●en
with
him
that
standeth
here
with
us
this
day
.
Vers.
16.
For
ye
know
how
we
have
dwelt
in
the
land
of
Egypt
,
and
how
we
came
through
the
nations
,
&c.
]
This
hath
reference
to
that
which
went
before
,
vers.
12.
13.
where
he
told
them
that
they
were
now
met
together
that
they
might
enter
into
covenant
with
the
Lord
their
God
:
and
the
reason
why
this
is
added
may
be
twofold
:
first
,
to
shew
how
requisite
it
was
that
they
should
renew
their
cov●nant
with
God
,
because
having
dwelt
in
the
land
of
Egypt
(
at
least
many
of
them
in
their
younger
years
)
and
having
gone
through
many
idolatrous
nations
in
their
passage
towards
Canaan
,
and
seen
their
severall
idolatries
and
abominations
,
there
was
some
cause
of
fear
lest
perhaps
some
of
them
were
tainted
by
this
means
,
and
therefore
it
was
fit
,
to
prevent
this
,
that
they
should
all
solemnly
renew
their
covenant
with
God
,
and
hereto
agrees
that
which
follows
▪
vers.
18.
Lest
there
should
be
among
you
man
or
woman
or
familie
whose
heart
turneth
this
day
●rom
the
Lord
our
God
to
go
and
serve
the
gods
of
these
nations
:
or
secondly
,
to
perswade
them
to
be
willing
to
enter
into
this
●ovenant
,
to
wit
,
both
from
the
experience
they
had
of
the
grosse
abominations
of
these
idolatrous
people
,
and
the
Lords
severitie
in
punishing
them
,
and
likewise
from
the
consideration
of
Gods
fatherly
providence
in
carrying
them
safe
through
so
many
dangers
.
Ve●s
.
18.
Le●t
there
should
be
among
you
a
root
that
beareth
gall
and
wormwood
.
]
The
ga●l
and
wormwood
here
meant
,
or
the
poysonfull
herb
and
wormwood
,
as
it
is
in
the
margin
▪
is
idolatrie
,
of
which
Moses
spake
in
the
foregoing
words
,
or
more
generally
all
sinnes
of
rebellion
against
God
,
and
they
are
so
c●lled
,
either
b●cause
they
are
displeasing
and
distastfull
to
God
,
even
as
gall
and
wormwood
are
to
us
,
or
because
they
will
prove
to
the
sinner
and
such
as
shall
by
him
be
infected
bitternesse
in
the
end
,
yea
as
deadly
●oyson
to
his
and
their
souls
:
and
thus
the
Scripture
speaks
of
sinne
in
other
places
,
as
Amos
5.
6
,
7.
Seek
the
Lord
—
ye
who
turn
●udgement
to
wormwood
;
and
Heb.
12.
15.
Lest
an●
root
of
bitternesse
springing
up
,
trouble
you
,
and
thereby
many
be
desi●ed
.
And
as
sor
the
root
that
beareth
gall
and
wormwood
,
thereby
is
meant
either
the
evil
apos●atizing
heart
forementioned
,
lest
there
should
be
among
you
man
or
woman
,
&c.
whose
heart
turneth
away
from
the
Lord
our
God
▪
&c.
of
which
also
the
Ap●stle
speaks
after
the
s●me
manner
,
Heb.
3.
12.
Take
heed
▪
brethren
,
lest
●here
be
in
any
of
you
an
evil
heart
of
unbelief
in
departing
●rom
the
living
God
:
and
this
is
called
the
root
,
that
beareth
this
gall
and
wormwood
,
because
it
is
hidden
from
men
as
the
root
is
hidden
under
the
earth
,
and
yet
is
the
very
spring
from
whence
idol●trie
an●
all
other
sinnes
do
grow
,
so
that
when
men
give
over
their
evil
wayes
▪
and
yet
purge
not
sinne
o●t
of
the
heart
,
it
is
but
as
the
cropping
of
weeds
in
a
ga●den
,
when
the
roots
are
left
behind
;
or
●lse
rather
,
the
root
here
intended
is
●ome
close
idolaters
that
might
be
amongst
them
,
who
concealing
themselves
from
the
publick
view
,
as
the
root
is
hidden
under
the
ground
,
would
secretly
by
their
example
and
perswasions
in●ect
and
poyson
many
,
and
cause
their
wicked
practices
to
grow
and
spread
amongst
the
people
,
till
at
length
they
brake
forth
openly
to
the
ruine
of
all
.
And
indeed
the
whole
series
of
the
words
,
both
before
and
after
,
seem
plainly
to
be
spoken
of
some
dangerous
persons
that
might
be
amongst
them
,
the
mischief
whe●eof
he
desires
to
prevent
,
by
causing
them
all
to
enter
into
a
solemn
covenant
with
God
,
Lest
,
saith
Moses
,
there
should
be
amongst
you
man
or
woman
,
or
familie
or
tribe
,
whose
heart
turneth
away
this
day
from
the
Lord
our
Go●
to
go
and
serve
the
gods
of
these
na●ions
;
lest
there
should
be
among
you
a
root
that
beareth
gall
and
wormwood
.
(
and
then
mark
what
follows
)
And
it
come
to
passe
when
he
heareth
the
words
of
this
curse
,
&c.
All
the
way
he
speaks
of
some
false-spirited
men
that
might
be
amongst
them
.
Vers.
19.
I
shall
●●ve
peace
though
I
walk
in
the
imaginations
of
min●
hear●
,
to
adde
drunkennesse
to
thirst
.
]
This
is
the
voice
of
the
s●cure
sinner
,
that
despiseth
the
curse
,
and
presump●●ously
assures
himself
of
peace
and
imp●nitie
,
though
he
doth
that
which
he
hears
accursed
in
Gods
law
;
I
shall
have
peace
,
saith
he
,
though
I
w●lk
in
the
imaginations
of
mine
heart
,
that
is
▪
though
I
do
what
I
list
my self
,
or
wh●t
seems
good
in
mine
own
eyes
,
to
adde
drunkennesse
to
thirst
.
Now
men
thus
imboldning
themselves
with
hope
of
impuniti●
may
be
said
to
adde
drunkennesse
to
thirst
in
two
respects
:
First
,
because
whereas
naturally
they
thirst
aster
sin●e
,
but
yet
are
restrained
by
the
light
and
checks
of
conscience
,
this
makes
them
adde
sinne
to
sinne
in
abundance
,
to
drink
iniquitie
like
water
,
Job
34.
7.
to
work
all
uncleannesse
with
greedinesse
,
as
the
Apostle
speaks
,
Eph.
4.
19.
it
makes
them
let
loo●e
themselves
even
to
take
their
fill
and
glut
of
sinne
,
till
they
become
at
length
,
like
drunken
men
,
vo●d
of
all
sense
and
reason
and
remorse
of
conscience
,
not
having
any
thing
left
in
them
to
keep
them
in
from
the
prosecuting
of
any
villanie
whatsoever
:
and
secondly
,
because
the
longer
and
further
men
proceed
to
satiate
themselves
with
sinne
,
the
greedier
they
will
still
be
upon
it
,
this
giving
of
themselves
to
take
their
●ill
of
sinne
being
as
sure
to
make
their
desires
after
sinne
more
eager
then
they
were
before
,
as
drunkennesse
is
to
encrease
thirst
.
Vers.
20.
The
Lord
will
not
spare
him
,
but
then
the
anger
of
the
Lord
,
and
his
jealousie
shall
smoke
against
that
man
.
]
That
is
,
it
will
break
forth
with
great
furie
and
terrour
against
him
.
Moses
alludes
in
this
Metaphor
,
of
the
smoking
of
Gods
anger
and
jealousie
against
such
men
,
either
to
the
breath
which
will
break
from
the
nostrils
of
some
men
,
especially
when
they
are
in
a
great
chafe
and
furie
;
whence
is
also
that
expression
of
Davids
concerning
the
Lords
high
displeasure
and
indignation
,
there
went
up
a
smoke
out
of
his
nostrils
,
Psal.
18.
8.
or
else
to
the
terrour
and
violence
of
smoke
,
which
will
arise
and
break
forth
from
any
combustible
matter
when
it
is
first
set
on
fire
,
even
hiding
and
covering
the
light
of
the
heavens
with
its
bl●●k
clouds
.
Vers.
23.
And
that
the
whole
land
thereof
is
brimstone
,
and
salt
,
and
burning
,
&c.
]
That
is
,
dried
up
,
barren
and
good
for
nothing
.
Brimstone
and
salt
,
where-ever
they
abound
,
will
so
dry
up
the
moisture
of
any
grounds
that
they
will
be
extremely
parched
and
barren
;
and
hence
is
this
expression
here
used
,
not
unlike
that
also
,
Jer.
17.
6.
For
he
shall
be
like
the
heath
in
the
desert
,
and
shall
not
see
when
good
cometh
,
but
shall
inhabit
the
parched
places
in
the
wild●rnesse
,
in
a
salt
land
,
and
not
inhabited
.
Vers.
26.
For
they
went
and
served
other
gods
,
and
worshipped
them
,
gods
whom
they
knew
not
,
and
whom
he
had
not
given
unto
them
.
]
The
last
clause
of
this
verse
may
be
diversly
translated
:
If
we
reade
it
as
it
is
in
the
margin
of
our
Bibles
,
Who
had
not
given
to
them
any
portion
,
then
it
contains
an
exprobration
of
the
ingratitude
and
folly
of
the
Is●aelites
in
forsaking
the
Lord
,
who
had
given
them
the
land
of
Canaan
,
and
many
o●●er
wayes
done
so
much
for
them
,
to
go
and
worship
other
gods
,
who
had
done
,
and
indeed
could
do
,
nothing
for
them
.
But
if
we
reade
it
,
a●
it
is
in
our
text
,
And
whom
he
had
not
given
unto
them
,
then
it
contains
the
reason
why
they
did
so
highly
provoke
God
by
their
idolatry
,
to
wit
,
bec●use
the
Lord
had
not
appointed
them
any
such
way
of
worship
:
for
we
must
know
that
the
Israelites
in
all
their
idol-worship
did
still
pretend
the
worshipping
of
the
true
God
under
those
id●l-gods
▪
and
therefore
against
that
pretence
this
is
opposed
,
that
he
had
not
given
unto
them
any
such
gods
,
nor
prescribed
them
any
such
way
of
worshipping
him
.
Vers.
28.
And
cast
them
into
another
land
,
as
it
is
this
day
,
&c.
]
These
are
●till
the
words
of
the
natious
that
should
thus
in
time
to
come
talk
of
Gods
judgements
upon
the
Israelites
after
they
were
carried
away
as
captives
into
a
strange
countrey
.
Vers.
29.
The
secret
things
belong
unto
the
Lord
our
God
,
but
those
things
which
are
revealed
,
&c.
]
The
meaning
of
these
words
is
plain
and
easie
;
but
yet
why
they
are
inserted
here
,
and
what
was
Moses
drift
herein
,
is
not
easily
discerned
.
Some
say
that
this
is
not
unfitly
subjoyned
to
the
foregoing
exhortation
for
observing
carefully
the
laws
of
God
,
because
it
discovers
,
and
so
gives
us
a
hint
to
take
heed
of
an
ordinary
root
of
disobedience
,
to
wit
,
when
men
are
ambitious
to
know
and
busily
search
after
Gods
secret
counsels
,
which
they
have
nothing
to
do
with
,
and
by
that
means
are
taken
off
from
minding
those
revealed
duties
which
do
so
nearly
concern
them
.
But
I
rather
conceive
that
this
clause
is
here
inserted
,
either
by
way
of
explaining
what
he
had
formerly
delivered
,
to
wit
,
that
he
said
not
that
they
should
certainly
be
thus
destroyed
,
as
is
before
mentioned
;
No
,
whether
your
posterity
(
saith
he
)
will
by
their
rebellion
thus
provoke
God
,
and
so
bring
this
heavy
indignation
upon
the
land
,
that
is
onely
known
to
God
,
●nd
secret
things
belong
●nto
the
Lord
,
we
must
not
meddle
with
them
:
but
that
which
he
had
said
was
onely
this
,
that
if
they
did
thus
provoke
the
Lord
,
then
all
this
ruine
should
certainly
befall
them
,
this
God
had
revealed
,
and
that
which
God
had
revealed
it
became
them
and
their
children
seriously
to
lay
to
heart
:
or
else
by
way
of
preventing
an
objection
;
for
if
against
all
this
that
he
had
threatned
they
should
object
,
that
God
was
infinitely
mercifull
,
and
would
not
therefore
destroy
his
people
;
to
this
he
an●wers
,
Secret
things
belong
unto
the
Lord
,
how
farre
he
will
shew
mercy
either
in
forbearing
you
,
or
giving
you
grace
to
repent
,
that
depends
onely
upon
his
secret
counsel
,
and
we
cannot
search
into
it
;
those
things
which
are
revealed
belong
unto
us
,
and
to
our
children
for
ever
,
and
that
which
is
revealed
is
,
that
if
we
rebell
against
him
,
he
will
poure
out
all
these
judgements
upon
the
land
,
except
by
repentance
and
turning
to
him
we
prevent
this
ruine
:
which
is
that
therefore
we
must
look
to
▪
that
so
by
avoiding
the
sinne
we
may
prevent
the
judgement
.
And
this
most
probably
is
the
full
drift
of
this
clause
.
And
so
Mo●es
●akes
way
likewise
to
those
promises
of
mercy
to
the
penitent
,
which
follow
immediately
in
the
next
chapter
.
CHAP.
XXX
.
Vers.
1.
ANd
it
shall
come
to
passe
when
all
these
things
are
come
upon
th●●
,
the
blessing
and
the
curse
,
&c.
]
As
if
he
had
said
,
when
thou
hast
had
experience
both
of
the
one
and
the
other
,
thou
shalt
by
proof
see
how
much
be●ter
it
is
to
serve
God
then
to
rebell
against
him
,
this
will
then
bring
thee
●o
tur●●o
the
Lord
,
and
the
Lord
will
then
again
be
favourable
to
thee
.
Vers.
3.
Then
the
Lord
thy
Go●
will
turn
thy
captivity
,
and
have
comp●ssi●●
upon
thee
,
&c.
]
That
is
,
upon
their
serious
repentance
.
So
that
it
is
of
Gods
▪
mercy
and
compassion
rather
then
any
thing
else
that
those
that
do
most
seriously
r●pent
find
favour
at
his
hand
.
Vers.
6.
And
the
Lo●d
thy
God
will
circu●c●s●
thin●
he●rt
.
]
See
chap.
10.
16.
Ver●
.
9.
And
th●
Lord
thy
God
will
m●ke
th●e
plenteous
in
●very
work
of
thine
hand
,
in
the
fruit
of
thy
body
,
and
in
the
fruit
of
thy
cattel
,
and
in
the
fruit
of
thy
lan●
,
for
good
.
]
That
is
,
he
will
not
bestow
these
outward
blessings
upon
thee
,
but
it
shall
be
for
thy
good
that
thou
hast
them
:
Many
are
the
worse
for
abundance
of
outward
things
;
then
onely
are
they
true
bl●ssings
when
they
are
given
men
for
their
good
.
Vers.
11.
For
this
commandment
,
which
I
command
thee
this
day
,
it
is
not
●idden
from
thee
,
neither
is
it
farre
off
.
]
By
the
commandment
given
them
in
charge
,
which
Moses
here
speaks
of
,
is
not
meant
the
law
onely
,
but
the
whole
doctri●e
of
Mo●es
,
wherein
he
had
revealed
unto
them
the
will
of
God
concerning
the
way
and
means
of
salvation
,
to
wit
▪
faith
in
Christ
,
the
Messiah
,
and
new
obedience
following
thereupon
:
and
this
,
●e
saith
,
they
could
not
now
neglect
unde●
a
pretence
of
ignorance
,
that
they
knew
it
not
,
because
God
had
so
fully
and
effectually
made
it
known
unto
them
.
Thus
the
Apostle
teacheth
us
under
this
place
,
Rom.
10.
where
he
telleth
us
that
this
commandment
which
Moses
here
speaketh
of
is
the
speech
of
the
righteousnesse
which
is
of
faith
,
vers.
6.
But
the
righteousnesse
which
is
of
faith
,
speaketh
on
this
wise
,
Say
not
in
thine
heart
,
Who
shall
ascend
into
heaven
?
and
calleth
it
therefore
the
word
of
faith
,
vers.
8.
And
besides
it
is
plain
that
Moses
intended
this
by
his
own
words
here
used
:
for
why
else
doth
he
say
that
the
commandment
which
he
commanded
them
was
plain
and
ea●ie
,
that
they
might
heare
it
and
do
it
,
vers.
12.
and
that
it
was
very
nigh
unto
them
,
in
their
mo●ths
,
and
in
their
hearts
,
vers.
14.
Since
no
perspicuity
of
the
Law
can
make
it
easie
to
be
done
,
but
as
it
is
given
by
the
hand
of
a
Mediatour
Evangelically
to
be
kept
by
us
;
nor
is
the
Law
written
in
our
hearts
,
but
as
we
are
in
covenant
with
God
in
and
through
Christ
.
That
therefore
which
Moses
saith
was
not
hidden
from
them
,
the
doctrine
of
●alvation
by
faith
in
Christ
,
and
the
law
as
it
was
the
rule
of
new
obedience
that
ever
accompanieth
true
faith
:
for
though
the
righteousnesse
which
is
of
faith
was
not
so
clearly
then
revealed
as
it
is
now
,
and
in
that
regard
comparatively
is
said
to
have
been
then
hid
,
Col.
1.
26.
The
mystery
●hich
hath
been
hid
from
ages
,
and
from
generations
,
but
now
is
made
manifest
to
his
saints
;
and
farre
off
,
Heb.
11.
13.
These
all
died
in
faith
,
not
having
re●eived
the
promises
,
but
having
seen
them
afarre
off
,
&c.
yet
it
was
not
so
hid
that
it
was
impossible
for
them
to
attain
,
and
the
law
was
plain
and
easie
to
be
per●ormed
evangelically
.
Vers.
12.
It
is
not
in
heaven
▪
that
thou
shouldst
say
,
Who
shall
go
up
for
us
to
●eav●n
?
]
That
is
,
you
cannot
say
that
God
hath
not
revealed
his
will
●nto
you
,
that
you
would
do
it
if
you
knew
it
,
or
that
he
hath
given
you
a
dark
and
obscure
law
,
which
you
are
not
able
to
reach
,
Esa.
45.
19.
I
have
not
spoken
in
secret
,
in
a
dark
place
of
the
earth
;
I
said
not
unto
the
seed
of
Jacob
,
Seek
ye
me
in
vain
.
I
the
Lord
speak
righteousnesse
,
I
declare
things
that
are
right
.
How
these
passages
are
applyed
by
S.
Paul
,
see
Rom.
10.
6.
7.
Vers.
14.
But
th●
word
is
very
n●gh
unto
thee
in
thy
mouth
,
&c.
]
That
is
,
it
is
so
clearly
reve●led
that
thou
mayest
confesse
it
with
thy
mouth
,
and
believe
i●
with
thy
heart
,
to
wit
,
being
the●eto
en●bled
by
the
spirit
of
regeneration
.
Vers.
19.
I
call
heaven
and
earth
to
record
this
day
against
you
,
&c.
]
See
Deut.
4.
26.
CHAP.
XXXI
.
Vers.
1.
ANd
Moses
went
and
spake
these
words
unto
all
Israel
.
]
That
is
,
having
caused
the
people
to
be
assembled
together
according
to
the
usuall
manner
,
he
then
went
unto
the
assembly
,
and
spake
unto
them
that
which
here
followeth
.
Vers.
2.
And
he
said
unto
them
,
I
am
a
hundred
and
twentie
years
old
this
day
,
I
can
no
more
go
out
and
come
in
.
]
One
main
reason
of
calling
this
assembly
was
that
Moses
might
in
a
solemn
manner
substitute
Joshua
to
succeed
in
his
room
:
and
accordingly
in
the
first
place
he
addresseth
his
speech
to
perswade
the
people
not
to
be
troubled
at
this
change
;
for
though
the
people
had
often
murmured
and
rebelled
against
Moses
,
yet
being
at
length
brought
by
him
to
the
borders
of
the
land
of
Canaan
,
and
having
had
such
good
experience
of
his
faithfulnesse
in
governing
,
it
could
not
but
be
an
occasion
of
much
grief
and
fear
to
be
deprived
now
of
him
,
to
lose
him
just
now
when
they
were
entring
the
land
;
and
therefore
he
seeks
now
to
comfort
them
and
to
prevent
their
excessive
sorrow
,
and
that
first
by
putting
them
in
mind
of
his
years
,
not
that
he
was
already
by
reason
of
his
years
unfit
for
this
weightie
office
,
Deut.
34.
7.
but
that
by
the
course
of
nature
they
might
well
expect
he
must
now
grow
weak
,
and
decay
,
and
wax
unfit
for
such
great
labours
,
though
God
had
hitherto
miraculously
preserved
him
.
As
for
that
phrase
,
I
can
no
more
go
out
and
come
in
,
see
Numb
.
27.
17.
Also
the
Lord
hath
said
unto
me
,
Thou
shalt
not
go
over
this
Jordan
.
]
This
is
a
second
argument
whereby
he
perswades
them
to
be
content
to
part
with
him
,
Also
the
Lord
hath
said
unto
me
,
Thou
shalt
not
go
over
this
Jordan
:
as
if
he
should
have
said
,
Had
I
been
never
so
young
,
never
so
able
to
go
in
and
out
before
you
,
since
God
hath
determined
that
I
must
not
c●●ry
you
over
Jordan
,
but
must
here
end
my
dayes
,
it
is
fit
that
we
should
all
yield
to
his
good
pleasure
.
Vers.
3.
The
Lord
thy
God
he
will
go
over
before
thee
,
&c.
]
As
if
he
had
said
,
It
was
God
before
by
whom
ye
prevailed
against
your
enemies
,
even
when
I
was
with
you
,
and
he
will
not
leave
you
but
destroy
your
enemies
as
formerly
,
and
therefore
you
shall
have
no
cause
to
be
dejected
because
I
am
taken
away
,
for
your
God
will
still
be
with
you
.
Vers.
7.
And
Moses
called
unto
Joshua
and
said
unto
him
in
the
sight
of
all
Israel
,
Be
strong
,
and
of
a
good
courage
,
&c.
]
That
is
,
be
not
dis●aid
either
at
the
strength
of
the
enemies
,
against
whom
thou
must
lead
this
people
;
or
at
any
other
troubles
that
shall
befall
thee
in
executing
this
place
of
Magistracy
whereto
thou
art
called
:
and
indeed
Captains
and
Magistrates
have
of
all
other
most
need
of
courage
and
faith
in
Gods
providence
and
assistance
.
Vers.
9.
And
Moses
wrote
this
law
,
and
delivered
it
to
the
priests
,
&c.
]
That
is
,
when
Moses
had
written
this
book
of
the
law
,
the
book
of
Deuteronomie
,
he
delivered
it
solemnly
in
the
sight
of
the
people
,
unto
the
priests
,
and
unto
all
the
Elders
of
Israel
,
even
thereby
to
give
them
to
understand
that
they
were
the
men
to
whose
charge
it
did
especially
appertain
to
see
that
this
originall
book
of
the
law
were
safely
kept
,
and
that
the
laws
contained
therein
were
duly
observed
,
both
by
them
and
by
the
people
.
The
priests
were
to
teach
the
people
the
knowledge
of
this
law
,
and
to
them
it
did
belong
to
uphold
and
maintain
his
truth
and
will
therein
revealed
,
that
it
might
not
be
overborn
or
troden
under
soot
by
any
possessed
with
a
spirit
of
errour
and
profanenesse
;
and
therefore
was
the
law
delivered
to
them
:
and
the
Elders
,
they
were
to
assist
the
priests
and
the
Levites
,
and
to
see
that
the
people
regarded
them
in
their
places
,
and
withall
to
see
that
the
judiciall
laws
were
executed
:
and
therefore
to
them
also
the
law
was
delivered
.
As
for
the
description
of
the
priests
,
the
sonnes
of
Levi
which
bare
the
ark
of
the
covenant
of
the
Lord
,
it
may
also
be
added
to
imply
another
reason
why
the
book
of
the
law
was
given
to
them
,
namely
,
because
they
were
to
lay
up
this
book
in
the
side
of
the
ark
,
vers.
26.
And
though
the
Levites
did
usually
bear
the
ark
,
Numb
.
3.
31.
and
4.
15.
yet
sometimes
,
especially
upon
extraordinary
occasions
,
the
priests
also
carried
it
,
as
when
they
passed
over
Jordan
,
Josh.
3.
16
,
17.
and
when
they
compassed
Jericho
,
Josh.
6.
12.
and
they
had
alwayes
the
chief
charge
to
look
to
the
ark
and
the
other
holy
things
.
And
Moses
commanded
them
,
saying
.
At
the
end
of
every
seven
years
,
&c.
]
The
summe
of
this
passage
is
briefly
this
,
that
Moses
commanded
the
priests
to
read
this
book
of
the
law
every
seventh
year
,
which
was
the
year
of
release
,
amongst
the
people
,
and
that
upon
the
feast
of
tabernacles
that
year
.
Concerning
the
year
of
release
,
and
the
phrase
here
used
,
At
the
end
of
every
seven
years
,
see
the
note
upon
chap.
15.
1.
But
besides
for
the
fuller
understanding
of
this
passage
we
must
note
,
first
,
That
the
law
,
which
the
priests
were
here
enjoyned
to
reade
amongst
the
people
every
seventh
year
on
the
feast
of
tabernacles
,
was
the
originall
copie
of
this
book
of
the
law
which
Moses
wrote
,
and
which
he
now
delivered
to
the
priests
to
be
kept
by
them
.
Doubtlesse
some
part
of
the
book
of
the
law
was
read
amongst
them
by
the
Levites
every
Sabbath
day
,
Acts
15.
21.
For
Moses
of
old
time
hath
in
every
city
them
that
preach
him
,
being
read
in
the
Synagogues
every
Sabbath
day
;
nor
can
it
be
questioned
but
that
the
people
had
books
of
the
law
,
in
the
reading
whereo●
they
did
dayly
in
private
exercise
themselves
:
if
this
were
required
of
their
kings
,
chap.
17.
18
,
19.
much
more
may
we
think
it
was
required
of
them
that
were
of
inforiour
rank
.
But
yet
once
in
seven
years
God
would
have
this
book
to
be
read
by
the
priests
,
from
the
beginning
to
the
end
,
amongst
the
people
,
both
that
being
read
in
such
a
solemn
manner
it
might
take
the
deeper
impression
in
them
,
and
so
cause
them
to
fear
the
Lord
their
God
,
and
to
observe
to
do
all
the
words
of
this
law
,
as
it
follows
,
vers.
12.
and
perhaps
also
that
it
might
be
made
manifest
to
all
Israel
that
those
copies
of
the
law
which
they
had
,
and
which
were
read
and
expounded
to
them
every
Sabbath
day
,
did
agree
with
this
originall
which
Moses
wrote
:
and
secondly
,
that
the
reason
why
God
appointed
this
to
be
done
on
the
year
of
release
,
was
not
onely
because
that
year
they
had
most
liberty
of
mind
to
intend
that
service
,
the
l●nd
lying
that
year
at
rest
,
and
themselves
being
freed
from
the
danger
of
having
their
debts
exacted
of
them
;
but
also
because
it
was
a
holy
year
,
the
Sabbath
of
years
,
and
so
the
fitter
for
this
extraordinary
duty
:
and
thirdly
,
that
this
was
appointed
to
be
done
at
the
feast
of
tabernacles
that
year
,
because
then
all
Israel
came
to
appear
before
the
Lord
,
as
it
is
said
,
vers.
11.
for
though
the
males
onely
were
bound
to
come
up
at
the
feast
,
Exod.
23.
17.
yet
they
did
usually
carry
with
them
their
women
also
,
and
therefore
it
is
said
,
vers.
12.
Gather
the
people
together
,
men
and
women
and
children
,
&c.
that
they
may
hear
,
and
that
they
may
learn
,
&c.
Vers.
14.
Call
Joshua
,
and
present
your selves
in
the
tabernacle
of
the
congregation
,
&c.
]
This
was
thus
done
,
that
the
people
might
be
fully
satisfied
that
he
was
called
of
God
to
this
place
,
and
that
Joshua
himself
might
be
put
in
mind
that
he
was
but
Gods
deputy
,
and
so
might
still
acknowledge
Gods
sovereignty
over
him
,
and
be
the
more
faithfull
in
discharging
the
trust
which
God
had
put
into
his
hands
.
Vers.
16.
This
people
will
rise
up
,
and
go
a
whoring
after
the
gods
of
the
strangers
of
the
land
whither
they
go
to
be
amongst
them
.
]
The
gods
whom
they
have
vanquished
,
as
it
were
,
that
could
neither
preserve
themselves
,
nor
the
people
that
served
them
,
for
the
worshipping
whereof
the
land
had
spewed
out
these
her
inhabitants
.
Vers.
17.
I
will
forsake
them
,
and
I
will
hide
my
face
from
them
,
&c.
]
That
is
,
I
will
cast
them
off
,
and
take
no
more
charge
of
them
as
my
people
:
and
so
when
all
kind
of
miseries
do
then
come
upon
them
,
though
they
seek
for
me
to
help
,
yet
I
will
hide
my
face
from
them
,
a●d
will
not
regard
them
.
Vers.
19.
Now
therefore
write
ye
this
song
for
you
,
and
teach
it
the
children
of
Israel
,
&c.
]
To
wit
,
that
which
followeth
in
the
following
chapter
,
containing
a
prophecy
of
their
falling
away
from
God
,
and
Gods
just
judgement
upon
them
for
this
their
apostacy
.
It
was
given
in
a
song
,
that
it
might
be
the
better
remembred
,
and
might
the
more
work
upon
their
affections
:
and
the
Israelites
were
to
learn
and
sing
it
,
that
in
time
to
come
,
when
they
should
so
provoke
God
by
their
sinnes
,
as
is
there
set
forth
,
and
God
should
thereupon
punish
them
with
those
very
evils
which
are
there
foretold
,
this
song
as
out
of
their
own
mouths
might
be
a
witnesse
for
God
against
them
,
to
wit
,
that
the
evils
they
suffered
were
of
Gods
sending
,
as
being
the
very
judgements
which
God
had
long
since
threatned
;
and
that
God
had
in
that
song
given
them
warning
enough
,
and
they
were
therefore
inexcusable
,
because
notwithstanding
this
warning
they
had
brought
these
miseries
upon
themselves
.
Vers.
21.
For
I
know
their
imaginations
which
they
go
about
,
even
now
.
]
That
is
,
what
they
will
do
hereafter
I
know
now
,
yea
I
see
the
false
hypocrisie
of
their
hearts
and
their
pronenesse
to
idolatrie
even
at
this
present
.
This
I
conceive
is
the
drift
of
these
words
:
yet
it
might
be
also
intended
to
intimate
that
there
were
some
amongst
them
that
had
base
apostatizing
tho●ghts
already
in
their
hearts
.
Vers.
26.
Take
this
book
of
the
law
,
and
put
it
in
the
side
of
the
ark
of
the
covenant
,
&c.
]
That
is
,
not
the
ark
(
for
there
was
nothing
in
the
ark
save
the
two
tables
of
stone
which
Moses
put
there
in
Horeb
,
1.
Kings
8.
9.
)
but
on
the
outside
of
the
ark
,
where
was
the
pot
of
Manna
,
and
Aarons
rod.
And
this
was
appointed
,
to
signifie
that
it
was
the
law
of
God
,
though
written
by
Moses
,
and
so
the
people
might
heare
it
with
the
more
reverence
and
attention
when
it
was
brought
forth
thence
and
read
amongst
them
;
and
withall
,
that
God
would
keep
and
preserve
it
,
and
take
vengeance
on
those
that
should
disregard
and
dispise
it
.
Indeed
this
was
that
very
book
which
was
found
in
the
treasurie
of
the
temple
in
Josiahs
time
,
2.
Chron.
34.
14.
and
therefore
it
seems
it
was
removed
from
the
ark
in
after-ages
,
and
kept
in
some
other
place
of
the
temple
,
wherein
seeing
they
transgressed
the
directions
which
God
here
gave
to
the
priests
,
no
marvell
though
this
precious
treasure
was
for
some
years
lost
and
not
looked
after
.
Vers.
28.
That
I
may
speak
these
words
in
their
ears
,
and
call
heaven
and
earth
to
record
against
them
.
]
See
the
note
,
chap.
4.
26.
CHAP.
XXXII
.
Vers.
1.
GIve
ear
,
O
ye
heavens
,
and
I
will
speak
,
and
hear
,
O
earth
,
&c.
]
That
is
,
the
song
mentioned
in
the
former
chapter
,
which
God
gave
Moses
,
vers.
19.
and
commanded
him
to
teach
the
people
.
And
this
Rhetoricall
expression
which
Moses
useth
in
the
beginning
of
this
song
is
to
imply
,
first
,
of
what
great
importance
it
was
which
he
was
about
to
say
,
that
it
was
fit
all
the
world
should
hearken
to
it
;
secondly
,
to
imply
how
strangely
stupid
Gods
own
people
were
,
that
he
had
as
much
hope
that
the
senselesse
and
unreasonable
creatures
should
hearken
to
him
as
they
.
Vers.
2.
My
doctrine
shall
drop
as
the
rain
,
&c.
]
That
is
,
look
as
the
dew
,
the
small
rain
,
and
great
showrs
distilling
and
falling
down
upon
the
grasse
and
herbs
,
do
soften
the
ground
,
and
so
cause
the
grasse
&
herbs
&
plants
,
&c.
to
sprout
out
and
grow
up
sweetly
,
and
to
bring
forth
abundance
of
fruit
;
so
shall
my
words
prove
profitable
and
effectuall
for
the
good
of
those
that
heare
them
,
softening
their
hearts
,
making
all
grace
to
grow
and
thrive
in
their
souls
,
and
causing
them
to
be
abundantly
fruitfull
in
every
good
work
,
to
wit
,
unlesse
they
fall
upon
hearts
like
stones
,
or
sandie
ground
,
where
nothing
can
grow
:
which
is
much
at
one
with
that
which
the
Lord
saith
of
his
word
,
Isa.
55.
10.
As
the
rain
cometh
down
,
and
the
snow
from
heaven
,
and
returneth
not
thither
,
but
watereth
the
earth
,
and
maketh
it
bring
forth
and
bud
,
&c.
so
shall
my
word
be
that
goeth
forth
out
of
my
mouth
,
&c.
Vers.
3.
Because
I
will
publish
the
name
of
the
Lord
,
ascribe
ye
greatnesse
to
our
God
.
]
Some
Expositours
by
publishing
the
name
of
the
Lord
,
understand
his
setting
forth
the
excellencies
of
God
,
to
wit
,
his
infinite
power
,
wisdome
,
righteousnesse
,
&c.
and
by
ascribing
greatnesse
to
our
God
,
they
understand
also
glorifying
of
God
,
and
extolling
his
name
;
and
so
they
conceive
the
meaning
of
these
words
to
be
as
if
Moses
had
said
,
because
I
intend
to
shew
forth
the
glory
of
the
Lord
,
the
drift
of
this
song
being
to
praise
his
name
by
shewing
his
faithfull
&
righteous
dealing
with
Israel
,
and
so
to
lay
the
blame
of
their
revolt
upon
them
,
and
to
clear
God
of
it
,
therefore
let
Israel
ascribe
greatnesse
to
our
God
,
to
wit
,
either
by
obeying
his
will
,
or
else
by
justifying
God
and
condemning
themselves
if
they
be
punished
for
rebelling
against
them
.
But
I
rather
think
that
by
publishing
the
name
of
the
Lord
is
meant
onely
his
speaking
to
them
in
the
name
of
the
Lord
or
in
Gods
stead
,
and
so
by
ascribing
greatnesse
to
our
God
is
meant
their
regarding
the
words
he
should
speak
as
became
them
that
were
to
heare
the
great
God
of
heaven
and
earth
speaking
to
them
;
and
so
the
sense
of
these
words
to
be
this
,
Because
I
will
publish
the
name
of
the
Lord
,
that
is
,
because
I
shall
speak
to
you
in
the
name
of
the
Lord
,
and
what
I
shall
deliver
shall
be
from
God
,
the
word
of
God
,
speaking
by
me
;
ascribe
ye
greatnesse
to
our
God
,
that
is
,
make
it
manifest
that
you
reverence
the
Majestie
of
that
great
God
that
now
speaks
unto
you
,
to
wit
,
by
attending
to
what
is
spoken
with
all
humility
,
by
laying
it
to
heart
,
and
yielding
obedience
thereto
.
And
indeed
they
that
heare
God
reverently
when
he
speaks
,
and
tremble
at
his
word
,
Isa.
66.
2.
they
that
are
deeply
moved
with
what
is
spoken
,
and
endeavour
to
obey
it
with
all
their
might
,
their
hearts
are
effected
as
they
ought
to
be
with
the
majesty
and
greatnesse
of
God
:
and
on
the
other
side
,
all
irreverence
and
carelesnesse
in
hearing
Gods
word
,
and
all
slighting
and
disregarding
of
what
he
speaks
,
argues
a
secret
vilifying
of
God
in
the
heart
.
Vers.
4.
He
is
the
rock
,
his
work
is
perfect
,
&c.
]
These
two
verses
following
contain
the
summe
of
the
greatest
part
of
the
song
,
to
wit
,
that
God
was
no
way
to
be
blamed
for
his
dealing
with
the
Israelites
,
but
that
all
the
blame
must
rest
upon
them
,
who
had
causelesly
revolted
from
him
,
and
so
had
given
him
just
cause
to
poure
out
his
wrath
upon
them
.
Had
God
failed
or
come
short
in
any
thing
that
should
have
been
done
,
had
he
not
made
good
his
promises
,
or
had
there
been
any
thing
to
be
desired
that
was
not
to
be
found
in
God
,
their
defection
from
him
might
have
been
excused
under
that
pretence
.
But
no
such
thing
could
be
said
of
God
.
No
,
saith
Moses
,
He
is
the
rock
,
his
work
is
perfect
,
&c.
first
,
he
is
the
rock
,
that
is
,
he
is
an
almighty
,
stable
▪
sure
refuge
and
foundation
to
all
those
that
fly
to
him
,
and
rely
upon
him
,
If
God
be
for
us
,
who
can
be
against
us
?
Rom.
8.
31.
neither
indeed
is
there
any
sure
shelter
to
be
had
but
onely
in
him
.
In
times
of
danger
men
used
to
fly
to
rocks
to
shelter
themselves
,
1.
Sam.
13.
6.
To
shew
therefore
that
in
times
of
danger
those
that
flie
to
God
,
and
are
taken
into
his
protection
,
are
sure
and
safe
,
and
none
but
they
,
the
Scripture
styles
him
the
rock
:
as
the
coney
that
flies
to
the
holes
in
the
rocks
doth
easily
avoyd
the
dogges
that
pursue
her
,
when
the
hare
,
that
trusts
to
the
swiftnesse
of
her
legs
,
is
at
length
overtaken
and
torn
in
pieces
;
so
those
that
seek
rightly
to
God
in
their
distresse
,
and
trust
in
nothing
but
his
protection
,
do
find
him
a
sure
impregnable
rock
of
defence
,
whereas
they
that
trust
in
their
own
policy
,
or
wealth
,
&c.
shall
at
length
be
surprised
and
destroyed
,
and
there
shall
be
none
to
help
them
.
Thus
God
is
the
rock
.
And
again
,
his
work
is
perfect
;
for
all
his
wayes
are
judgement
,
&c.
that
is
,
his
dealing
with
his
people
hath
been
exactly
just
and
holy
in
the
highest
degree
of
perfection
,
nor
hath
there
been
any
the
least
failing
in
any
thing
that
he
hath
done
,
Jer.
2.
5.
Thus
saith
the
Lord
,
What
iniquity
have
your
fathers
found
in
me
,
that
they
are
gone
farre
from
me
,
&c.
And
indeed
because
God
is
infinite
in
power
,
and
wisdome
,
and
goodnesse
,
&c.
and
therefore
it
is
not
possible
that
any
thing
should
be
better
done
then
as
God
doth
it
,
even
in
those
works
of
God
that
have
some
imperfection
in
them
,
as
in
giving
children
born
blind
,
or
lame
,
&c.
yet
as
they
are
acts
of
providence
,
there
is
a
perfection
of
wisdome
,
holinesse
,
and
justice
in
them
,
and
there
is
nothing
at
all
in
them
for
which
he
can
be
blamed
.
Vers.
5.
They
have
corrupted
themselves
.
]
Having
in
the
former
verse
justified
God
,
and
shown
that
he
was
not
to
be
blam●d
if
Israel
were
destroyed
,
here
Moses
begins
to
shew
that
all
the
blame
belonged
to
the
Israelites
themselves
,
and
that
because
they
had
corrupted
themselves
,
that
is
,
they
had
broken
covenant
with
God
;
though
they
professed
themselves
his
people
,
and
called
him
their
father
,
yet
they
were
degenerated
from
the
holy
wayes
of
their
fathers
,
and
were
become
a
wicked
and
sinfull
people
.
Their
spot
is
not
the
spot
of
his
children
.
]
Others
translate
this
clause
,
as
it
is
in
the
margin
of
our
Bibles
,
that
they
are
not
his
children
,
that
is
their
blot
,
and
then
the
meaning
must
needs
be
this
,
that
whatever
they
had
formerly
been
,
yet
they
had
now
brought
this
stain
and
dishonour
upon
themselves
that
they
were
not
indeed
the
children
of
God
.
But
the
translation
in
our
Bibles
doth
best
agree
with
the
scope
of
the
place
,
their
spot
is
not
the
spot
of
my
children
,
that
is
,
their
wickednesse
is
greater
then
can
stand
with
the
condition
of
being
my
children
.
The
best
of
Gods
children
have
their
spots
and
blemishes
,
their
infirmities
and
corruptions
:
But
to
live
in
the
ordin●ry
practice
of
grosse
sinnes
,
and
to
give
themselves
over
to
wicked
courses
are
degrees
of
evil
which
are
not
compatible
with
true
grace
:
these
spots
are
●ot
the
spots
of
his
children
,
who
must
be
holy
as
their
father
in
heaven
is
holy
.
And
this
is
that
which
Moses
here
chargeth
upon
the
Israelites
,
though
in
regard
of
outward
profession
the
Lord
was
their
father
,
and
they
his
children
,
as
himself
afterwards
saith
,
vers.
6.
Is
not
he
thy
father
that
hath
bought
thee
,
&c.
yet
the
wickednesse
of
their
lives
was
evidence
enough
that
they
were
not
such
indeed
and
in
truth
,
their
spot
is
not
the
spot
of
his
children
.
They
are
a
perverse
and
crooked
generation
.
]
Moses
calls
them
cr●●ked
,
because
both
their
hearts
and
wayes
were
so
dissonant
to
the
right
rule
of
Gods
will
and
Law
;
and
perverse
,
because
they
were
so
untoward
and
untractable
,
that
nothing
would
work
upon
them
to
mend
any
thing
that
was
amisse
in
them
;
and
the
word
generation
in
this
clause
,
a
perverse
and
crooked
generation
,
implyes
both
the
generality
of
their
Apostacy
,
and
the
spring
from
whence
their
wickednesse
proceeded
,
to
wit
,
originall
sinne
,
that
corruption
of
nature
,
which
they
drew
from
their
parents
.
Vers.
6.
Is
not
he
thy
father
that
hath
bought
thee
?
hath
he
not
made
thee
,
and
established
thee
?
]
To
convince
them
of
that
grosse
ingratitude
,
wherewith
he
had
charged
them
in
the
foregoing
words
,
Do
ye
thus
requite
the
Lord
,
oh
foolish
people
,
and
unwise
?
he
puts
them
in
mind
of
that
which
was
of
all
other
the
greatest
of
the
mercies
which
he
had
afforded
them
,
natuely
,
that
he
had
chosen
them
to
be
his
peculiar
people
,
and
so
had
entred
into
a
covenant
with
them
that
he
would
be
their
father
,
and
that
they
should
be
his
sonnes
and
his
daughters
:
for
that
he
speaks
of
their
being
his
children
by
adoption
is
manifest
,
the
phrase
here
used
,
thy
father
that
hath
bought
thee
,
implying
plainly
that
they
were
not
his
children
by
nature
,
but
that
he
redeemed
and
bought
them
,
and
so
adopted
them
to
be
his
children
;
and
the
next
clause
also
is
to
the
very
same
purpose
,
Hath
he
not
made
thee
,
and
established
thee
?
for
it
is
not
meant
so
much
of
making
them
men
and
women
,
as
of
making
them
his
people
,
and
by
a
sure
covenant
establishing
them
to
be
his
sonnes
and
daughters
;
and
so
the
word
is
elsewhere
used
for
a
degree
of
grace
after
creation
,
as
Isa●
.
43.
7.
where
the
Lord
speaking
of
Israel
saith
,
I
have
created
him
for
my
glorie
,
I
have
formed
him
,
yea
I
have
made
him
.
Vers.
8.
When
the
most
high
divided
to
the
nations
their
inheritance
,
&c.
]
Two
severall
wayes
this
verse
may
be
probably
expounded
:
first
thus
,
That
when
God
by
his
providence
did
dispose
of
the
severall
nations
,
that
came
out
of
the
loyns
of
Adam
,
in
the
severall
parts
of
the
world
,
allotting
to
one
nation
one
countrey
,
and
another
to
another
,
even
as
a
man
that
hath
some
great
Lordship
divides
it
out
by
parcels
to
severall
tenants
(
and
this
the
Lord
did
in
the
age
after
the
confusion
of
tongues
at
Babel
;
for
every
nation
did
then
plant
themselves
,
according
as
God
by
his
eternall
decree
had
determined
and
set
the
bounds
of
their
habitation
,
Acts
17.
26.
)
then
did
he
set
the
bounds
of
the
people
according
to
the
number
of
the
children
of
Israel
,
that
is
,
he
chose
the
children
of
Israel
to
be
his
onely
peculiar
inheritance
,
where
they
were
there
was
his
people
,
and
where
their
bounds
ended
,
there
was
an
end
of
his
people
,
and
there
the
bounds
of
the
heathen
began
.
But
secondly
thus
,
That
when
God
did
at
first
divide
the
earth
amongst
the
severall
nations
,
and
bring
every
one
of
them
to
countreys
which
by
his
eternall
decree
he
had
determined
for
their
habitation
,
even
then
did
he
think
of
Israel
before
they
were
yet
a
people
,
and
took
care
that
they
should
have
a
competent
portion
reserved
for
them
,
to
wit
,
the
land
of
Canaan
,
which
was
for
their
use
put
into
the
hands
of
the
Canaanites
,
to
whom
he
allotted
so
much
of
the
earth
as
he
knew
would
serve
for
the
Israelites
,
and
so
,
as
it
is
said
here
▪
he
set
the
bounds
of
the
people
according
to
the
number
of
the
children
of
Israel
:
and
indeed
this
last
exposition
doth
best
agree
with
the
words
of
the
text
,
and
is
therefore
embraced
by
the
most
Expositours
.
Vers.
9.
For
the
Lords
portion
is
his
people
,
Jacob
is
the
lot
of
his
inheritance
.
]
That
is
,
the
Israelites
are
that
portion
of
mankind
whom
he
was
pleased
to
redeem
out
of
the
bondage
of
Satan
,
to
make
them
his
peculiar
people
,
and
therefore
it
was
that
he
took
speciall
care
of
them
.
They
are
called
his
portion
and
inheritance
,
first
,
because
they
were
to
be
entirely
his
,
they
were
to
acknowledge
no
other
Lord
,
&c.
secondly
,
to
signifie
that
not
onely
they
,
but
their
children
after
them
,
were
to
be
the
Lords
successively
;
thirdly
,
to
intimate
the
precious
account
the
Lord
made
of
them
,
that
the
Lord
would
delight
in
them
,
and
would
keep
them
,
and
plead
for
them
as
men
do
for
their
inheritance
,
as
we
know
what
Naboth
said
unto
Ahab
,
1.
Kings
21.
3.
The
Lord
forbid
it
me
,
that
I
should
give
the
inheritance
of
my
fathers
unto
thee
.
Again
,
they
are
called
the
lot
of
his
inheritance
,
or
as
it
is
in
the
Hebrew
,
the
cord
of
his
inheritance
,
in
allusion
to
the
custome
of
those
times
,
when
they
used
to
divide
land
amongst
men
by
lots
,
and
to
measure
it
out
with
a
line
or
cord
,
and
the
rather
happely
because
the
land
of
Canaan
was
so
divided
amongst
the
Israelites
.
See
Numb
.
26.
55
,
56.
Vers.
10.
He
found
him
in
a
desert
land
,
and
the
wast
howling
wildernesse
.
]
The
wildernesse
is
called
the
wast
howling
wildernesse
,
because
of
the
howling
both
of
beasts
and
birds
,
that
usually
keep
in
such
wild
and
desolate
places
;
and
it
may
be
also
because
of
the
dolefull
complaints
of
those
that
travelling
those
deserts
do
often
perish
for
want
of
food
.
But
why
is
it
said
that
the
Lord
found
the
Israelites
in
a
desert
land
,
and
in
the
wast
howling
wildernesse
?
Not
because
the
Lord
never
took
them
to
be
his
people
till
they
were
in
the
wildernesse
;
for
they
were
the
Lords
people
when
they
were
in
Egypt
.
I
have
seen
,
saith
the
Lord
to
Moses
,
the
affliction
of
my
people
which
are
in
Egypt
,
Exod.
3.
7.
and
it
was
the
Lord
that
brought
them
thence
out
of
the
tender
compassion
that
he
had
of
them
:
but
either
because
it
was
in
the
wildernesse
,
to
wit
at
Sinal
,
that
he
first
entred
solemnly
into
a
covenant
with
them
,
that
he
would
be
their
God
,
and
they
should
be
his
people
,
and
so
gave
them
his
laws
to
which
they
were
bound
to
submit
themselves
;
or
else
rather
,
onely
to
imply
the
desperate
danger
wherein
the
Israelites
were
when
they
were
in
the
wildernesse
,
but
that
God
came
to
their
succour
when
they
were
ready
to
perish
:
for
indeed
I
do
not
think
that
the
drift
of
this
word
found
,
was
to
shew
when
God
began
to
take
pity
of
Israel
,
or
when
they
first
began
to
be
his
people
;
but
onely
to
set
forth
how
likely
they
were
to
perish
there
,
but
that
God
delivered
them
,
to
wit
,
that
they
were
then
like
a
poore
helplesse
infant
laid
forth
in
a
desert
,
whom
some
man
casually
finds
and
preserves
,
when
before
he
lay
ready
every
moment
to
perish
.
Yea
beside
,
under
this
which
is
said
concerning
their
outward
danger
in
the
desert
,
I
doubt
not
but
the
spirit
of
God
intended
also
to
imply
the
desperate
danger
of
their
spirituall
condition
,
when
God
first
set
his
love
upon
them
,
and
chose
them
to
be
his
people
,
to
wit
,
that
they
were
in
the
state
of
corruption
and
death
,
but
that
God
received
them
:
for
thus
the
Lord
by
the
prophet
Ezekiel
sets
forth
the
danger
of
their
naturall
estate
,
by
comparing
them
to
a
new-born
infant
laid
out
in
some
desperate
place
,
Ezek.
16.
4.
As
for
thy
nativity
,
in
the
day
thou
wast
born
,
thy
navel
was
not
cut
,
neither
wast
thou
washed
with
water
to
supple
thee
:
thou
wast
not
salted
at
all
,
nor
swadled
at
all
.
None
eye
pitied
thee
to
do
any
of
these
unto
thee
,
to
have
compassion
upon
thee
,
but
thou
wast
cast
out
in
the
open
field
,
to
the
loathing
of
thy
person
,
in
the
day
that
thou
wast
born
.
He
led
him
about
,
he
instructed
him
,
&c.
]
This
place
may
be
read
,
he
compassed
him
,
he
instructed
him
,
&c.
and
then
the
first
clause
must
be
meant
of
the
Lords
providence
,
wherewith
they
were
compassed
about
as
with
a
wall
,
even
when
they
were
travelling
towards
Canaan
,
so
that
none
of
their
enemies
could
come
at
them
to
hurt
them
.
But
reading
it
,
as
it
is
in
our
bibles
,
He
led
him
about
,
he
instructed
him
,
the
first
clause
must
either
be
meant
of
that
we
reade
,
Exod.
13.
18.
when
it
is
said
that
God
led
the
people
about
through
the
way
of
the
wildernesse
of
the
red
sea
,
purposely
to
avoid
a
nearer
way
there
was
through
the
land
of
the
Philistines
,
lest
the
people
sho●ld
be
discouraged
,
if
at
the
very
first
they
should
be
encountred
with
warre
;
or
else
of
the
whole
time
of
their
wandring
about
for
fourty
year●
together
in
the
wildernesse
,
wherein
the
Lord
went
before
them
by
day
in
a
pillar
of
a
cloud
,
and
by
night
in
a
pillar
of
fire
,
Exod.
13.
21.
till
he
had
brought
them
at
last
to
the
land
of
Canaan
.
As
for
the
following
words
,
he
instructed
them
,
either
is
it
meant
solely
of
the
Lords
giving
them
the
law
in
Sinai
,
or
else
joyntly
of
his
instructing
them
both
by
his
word
and
works
,
the
severall
dispensations
of
his
providence
towards
them
in
this
time
of
their
passing
through
the
wildernesse
:
for
all
these
were
to
instruct
them
;
their
afflictions
,
to
teach
them
to
fear
God
,
Heare
ye
the
rod
,
and
who
hath
appointed
it
,
saith
the
prophet
,
Mich.
6.
9.
and
the
mercies
God
afforded
them
,
to
teach
them
to
love
God
,
and
to
delight
in
his
service
,
&c.
Vers.
11.
As
an
Eagle
stirreth
up
her
nost
,
fluttereth
over
her
young
,
&c.
]
The
Lords
dealing
with
the
Israelites
,
in
carrying
them
from
Egypt
to
Canaan
,
is
here
compared
to
the
Eagles
dealing
with
her
young
ones
,
when
she
first
carrieth
them
forth
abroad
:
and
therefore
having
told
us
how
the
Eagle
stirreth
up
her
nest
,
that
is
,
her
young
ones
in
her
nest
,
rowsing
them
up
with
the
cry
that
she
makes
;
how
she
fluttereth
over
them
,
and
spreadeth
abroad
her
wings
,
as
it
were
preparing
her self
to
flight
,
teaching
,
and
provoking
her
young
ones
to
do
as
she
did
,
and
to
fly
along
with
her
;
and
then
at
last
yet
farther
to
encourage
them
,
how
she
takes
them
,
and
beareth
them
on
her
wings
,
then
in
the
next
verse
he
applyes
all
this
to
the
Lords
carrying
the
Israelites
towards
Canaan
,
so
,
sa●th
he
,
the
Lord
alone
did
lead
him
,
that
is
,
with
such
tendernesse
and
care
did
the
Lord
carry
them
to
the
land
of
promise
,
stirring
them
up
and
quickning
them
by
his
promises
and
threatnings
,
encouraging
them
with
manifold
mercies
,
defending
them
from
all
dangers
,
and
bearing
with
them
in
their
many
infirmities
:
and
at
last
he
concludes
,
and
there
was
no
strange
God
with
him
,
that
is
,
no
strange
God
had
any
hand
in
this
which
was
done
for
the
Israelites
;
and
so
thereby
he
implyes
how
injurious
they
were
in
giving
away
that
glory
which
was
due
onely
to
the
Lord
to
these
strange
gods
that
had
done
nothing
for
them
.
See
also
the
notes
upon
Exod.
19.
4.
Vers.
13.
He
made
him
ride
on
the
high
places
of
the
earth
.
]
That
is
,
to
conquer
and
subdue
the
mountanous
places
,
and
high-walled
cities
of
their
enemies
,
and
to
possesse
a
land
farre
excelling
others
for
all
commodities
whatsoever
:
and
by
riding
or
treading
upon
the
enemies
high
places
is
meant
the
subduing
of
their
strong
holds
,
as
chap.
33.
29.
Thine
enemies
shall
be
found
lyars
unto
thee
,
and
thou
shalt
tread
upon
their
high
places
:
for
riding
is
often
used
for
conquering
and
subduing
,
Psal.
45.
8.
And
in
thy
majesty
ride
prosperously
,
&c.
Rev.
6.
2.
And
I
saw
,
and
behold
,
a
white
horse
,
and
he
that
sate
on
him
had
a
bow
,
and
a
crown
was
given
unto
him
,
and
he●went
forth
conquering
,
and
to
conquer
.
Isa.
58.
14.
I
will
cause
thee
to
ride
upon
the
high
places
of
the
earth
,
&c.
He
made
him
to
suck
ho●y
out
of
the
rock
,
and
oyl
out
of
the
flinty
rock
.
]
That
is
,
hony
of
bees
nestling
in
the
holes
of
rocks
,
or
trees
in
rocks
;
or
hony-fruits
growing
on
trees
in
rocky
places
.
The
drift
of
the
words
in
doubtlesse
in
generall
to
set
forth
the
admirable
fertility
of
Canaan
,
where
even
the
most
barren
places
should
yield
such
store
of
royall
dainties
.
Vers.
14.
With
fat
of
lambs
,
and
rammes
of
the
breed
of
Bashan
.
]
The
choice●t
fatted
lambs
,
rammes
,
&c.
With
the
fat
of
kidneys
of
wheat
.
]
That
is
the
finest
of
large
,
plump
,
and
full
kernel●
of
the
sweetest
and
choicest
wheat
,
which
are
like
kidneys
in
shape
.
The
very
word
here
rendred
,
the
fat
of
wheat
,
is
elsewhere
translated
in
our
Bibles
,
the
finest
of
the
wheat
,
as
Psal.
81.
16.
He
should
have
fed
them
also
with
the
finest
wheat
.
And
thou
didst
drink
the
pure
bloud
of
the
grape
.
]
That
is
,
pure
wine
,
red
like
bloud
.
Vers.
15.
But
Jesurun
waxed
fat
,
and
kicked
.
]
That
is
Israel
,
Deut.
33.
5
,
26.
And
he
was
King
in
Jesurun
,
when
the
heads
of
the
people
,
and
the
tribes
of
Israel
were
gathered
together
.
There
is
none
like
unto
the
God
of
Jesurun
,
&c.
Esa.
44.
2.
Fear
not
oh
Jacob
my
servant
,
and
Jesurun
whom
I
have
chosen
.
It
is
derived
from
Josher
,
an
Hebrew
word
signifying
righteousnesse
,
and
is
a
name
given
them
,
to
shew
that
by
their
calling
they
were
to
be
a
righteous
people
,
and
so
had
been
in
some
measure
,
but
is
here
given
them
by
way
of
upbraiding
them
for
being
so
unlike
the
people
that
by
their
calling
they
should
have
been
,
yea
so
farre
degenerated
from
what
they
had
been
.
Vers.
16.
They
provoked
him
to
jealousie
with
strange
gods
.
]
That
is
,
made
him
by
their
spirituall
fornications
exceeding
angry
;
for
jealousie
is
the
rage
of
a
man
,
Prov.
6.
34.
Vers.
17.
They
sacrificed
unto
devils
,
not
to
God
.
]
See
Levit.
17.
7.
To
gods
whom
they
knew
not
,
to
new
gods
that
came
newly
up
,
whom
your
fathers
feared
not
.
]
Two
circumstances
are
here
noted
in
the
Israelites
idolatry
,
by
way
of
aggravating
their
sinne
:
the
first
is
,
that
they
worshipped
new
gods
that
came
newly
up
;
and
the
strange
gods
of
the
heathens
,
which
the
Israelites
worshipped
,
though
they
had
continued
in
the
world
many
hundred
years
,
are
yet
termed
new
gods
,
newly
come
up
,
because
indeed
they
were
no
better
if
compared
with
the
eternall
ever-living
God
,
who
is
called
the
ancient
of
dayes
,
Dan.
7.
9.
and
who
is
indeed
onely
to
be
worshipped
;
and
also
because
this
way
of
religious
worship
was
but
a
new
invention
in
comparison
of
the
true
worship
,
wherewith
the
true
God
had
been
worshipped
in
his
Church
from
the
first
beginning
of
time
,
&c.
That
onely
which
is
from
the
beginning
is
truly
ancient
,
and
of
this
therefore
it
is
that
the
Prophet
speaks
,
Jer.
6.
16.
Thus
saith
the
Lord
,
Stand
ye
in
the
wayes
,
and
see
,
and
ask
for
the
old
paths
,
where
is
the
good
way
,
&c.
and
whatever
is
erroneus
in
religion
,
though
of
never
so
long
standing
,
it
is
but
a
novelty
.
The
second
is
,
that
they
were
fallen
to
the
worshipping
of
gods
whom
their
fathers
feared
not
,
that
is
,
such
as
their
fathers
slighted
as
vanities
,
gods
that
could
do
neither
good
nor
hurt
,
Jer.
10.
5.
and
were
not
therefore
worthy
their
fear
;
and
this
too
did
make
their
sinne
farre
the
worse
,
and
that
because
though
it
be
not
alwayes
safe
for
men
to
follow
the
way
of
their
fathers
in
matters
of
religion
,
yet
when
their
fathers
worshipped
God
aright
,
and
so
they
had
not
onely
the
word
of
God
for
their
rule
,
but
also
the
example
of
their
fathers
to
encourage
and
lead
them
on
,
then
to
decline
from
the
way
of
the
truth
,
from
their
fathers
conveyed
to
them
,
merely
out
of
a
fickle
and
inconstant
spirit
,
must
needs
greatly
aggravate
their
sinne
.
Vers.
20.
And
he
said
,
I
will
hide
my
face
from
them
,
I
will
see
what
their
end
shall
be
.
]
That
is
,
I
will
let
them
see
what
a
miserable
end
they
will
come
to
when
I
forsake
them
,
Psal.
73.
17
,
18.
Vntill
I
went
into
the
Sanctuary
of
God
,
then
understood
I
their
end
.
Surely
thou
didst
set
them
in
slippery
places
,
thou
castedst
them
down
into
destruction
.
For
they
are
a
very
froward
generation
,
children
in
whom
is
no
faith
.
]
That
is
,
no
faith
truly
to
believe
any
thing
that
God
saith
to
them
,
and
no
faith
nor
fidelity
in
keeping
stedfastly
their
covenant
with
God
.
Vers.
21.
They
have
moved
me
to
jealousie
with
that
which
is
not
God
.
]
The
summe
of
that
which
is
here
threatned
is
this
,
that
since
they
had
mobed
him
to
jealousie
,
that
is
,
provoked
him
to
displeasure
,
with
that
which
was
not
God
,
that
is
,
by
giving
away
the
worship
which
was
due
onely
to
him
,
to
gods
which
were
indeed
no
gods
,
so
preferring
mere
vanities
,
perhaps
stocks
and
stones
,
before
their
creatour
,
therefore
he
would
move
them
to
jealousie
,
that
is
,
would
vex
and
disquiet
them
,
with
those
which
are
not
a
people
,
even
with
a
foolish
nation
,
that
is
by
preferring
as
it
were
the
heathen
before
them
that
had
been
his
peculiar
people
.
And
this
the
Lord
did
to
the
Israelites
two
severall
wayes
:
first
,
when
he
took
part
with
the
heathens
,
and
made
them
victorious
over
the
Israelites
,
when
the
Assyrians
,
the
Babylonians
and
other
heathen
people
,
which
were
despised
by
the
Israelites
as
poore
,
blind
,
silly
wretches
,
that
knew
nothing
of
God
,
nor
had
any
interest
in
God
,
were
by
the
help
of
Gods
providence
crowned
with
one
victory
after
another
in
their
warres
against
the
Israelites
,
and
did
at
last
make
them
their
bondslaves
,
and
tread
them
down
as
dirt
in
the
streets
:
this
must
needs
mightily
vex
and
disquiet
them
;
for
why
,
think
they
,
should
the
uncircumcised
thus
trample
upon
the
Israel
of
God
?
and
thus
did
God
move
them
to
jealousie
with
those
which
were
not
a
people
,
&c.
But
secondly
,
the
Lord
did
this
most
eminently
when
he
cu●
off
the
Jews
,
and
took
the
Gentiles
in
their
stead
to
be
his
people
:
for
herein
S.
Paul
notes
that
this
threatning
was
made
good
,
Rom.
10.
19.
And
indeed
if
a
Prince
should
take
some
base
beggar
to
his
bed
and
board
to
vex
his
wife
,
that
had
formerly
plaid
the
harlot
with
some
base
unworthy
groom
,
this
could
not
be
a
greater
vexation
to
her
,
then
it
was
alwayes
to
the
Jews
to
think
that
the
Gentiles
,
whom
they
despised
for
their
blindnesse
and
folly
,
should
come
to
be
espoused
to
God
in
Christ
,
and
enjoy
the
priviledges
of
Gods
Church
and
people
,
and
they
should
be
cast
off
.
Even
the
believing
Jews
were
not
without
much
ado
brought
to
yield
to
this
truth
of
the
Gentiles
calling
,
Act.
11.
2
,
3.
and
much
more
was
it
a
matter
of
great
vexation
and
indignation
to
the
rest
,
and
indeed
so
it
is
unto
this
day
.
See
1.
Thess.
2.
15
,
16.
Who
both
killed
the
Lord
Jesus
,
and
their
own
prophets
,
and
have
persecuted
us
:
and
they
please
not
God
,
and
are
contrary
to
all
men
,
forbidding
us
to
speak
to
the
Gentiles
,
that
they
might
be
saved
,
to
fill
up
their
sinnes
alway
:
for
the
wrath
is
come
upon
them
to
the
uttermost
.
Vers.
22.
For
a
fire
is
kindled
in
mine
anger
and
shall
burn
unto
the
lowest
hell
,
&c.
]
Some
Expositours
understand
this
of
the
eternall
torments
of
hell
,
to
wit
,
that
the
Lord
would
in
his
just
anger
not
onely
poure
out
upon
them
his
judgements
here
,
but
also
throw
their
souls
afte●wards
to
hell
,
where
the
unquenchable
fire
burns
,
Matt.
3.
12.
But
though
this
be
a
truth
,
that
the
wicked
shall
not
onely
be
punished
here
but
also
eternally
in
hell-fire
hereafter
;
yet
it
seems
not
so
probable
that
this
is
intended
here
,
but
that
all
which
is
here
threatned
is
this
,
that
the
judgements
,
which
God
in
his
anger
would
bring
upon
them
,
should
utterly
destroy
the
land
:
for
the
last
branch
of
the
verse
,
and
shall
consume
the
earth
with
her
increase
,
and
set
on
fire
the
foundations
of
the
mountains
,
seems
to
be
added
by
way
of
ex●laining
these
,
and
to
shew
us
what
was
meant
by
the
burning
of
this
fire
unto
the
lowest
hell
.
Vers.
23.
I
will
heap
mischiefs
upon
them
,
I
will
spend
mine
arrows
upon
them
.
]
That
is
,
I
will
strike
them
with
many
plagues
,
and
they
shall
be
wounded
with
them
as
with
arrows
,
suddenly
and
unexpectedly
,
according
to
that
Za●h
.
9.
14.
The
Lord
shall
be
seen
over
them
,
and
his
arrows
shall
go
forth
as
the
lightning
,
&c.
Vers.
24.
They
shall
be
burnt
with
hunger
.
]
That
is
,
consumed
,
as
with
a
fire
,
by
famine
,
which
maketh
mens
visages
blacker
then
a
cole
.
&c.
Lam.
4.
8.
Their
visage
is
blacker
then
a
cole
,
they
are
not
known
in
the
streets
,
their
skinne
cleaveth
to
their
bones
:
it
is
withered
,
it
is
become
like
a
stick
.
And
devoured
with
burning
heat
,
and
with
bitter
destruction
.
]
By
burning
heat
,
as
most
Expositours
conceive
,
is
meant
the
burning
carbuncle
or
plaguesore
,
a
fiery
ulcer
on
the
body
;
and
therefore
the
same
word
,
though
there
translated
burning
coles
,
is
joyned
with
the
pestilence
,
Hab.
3.
5.
Before
him
went
the
pestilence
,
and
burning
coles
went
forth
at
his
feet
;
and
so
likewise
by
bitter
destruction
is
meant
the
pest
,
and
other
terrible
sicknesses
,
whereby
God
soon
cutteth
off
the
life
of
man
with
bitternesse
,
Psal.
91.
5
,
6.
Thou
shalt
not
be
afraid
for
the
terrour
by
night
,
nor
for
the
arrow
tht
flieth
by
day
:
Nor
for
the
pestilence
that
walketh
in
darknesse
,
nor
for
the
destruction
that
wasteth
at
noon-day
.
I
will
also
send
the
teeth
of
beasts
upon
them
,
with
the
poison
of
serpents
of
the
dust
.
]
That
is
,
that
hide
themselves
in
the
dust
,
or
that
feed
of
the
dust
,
implying
that
as
the
wild
beasts
should
kill
them
by
force
,
so
the
serpents
also
by
secret
subtil●y
.
Vers.
25.
The
sword
without
and
terrour
within
shall
destroy
both
the
young
man
,
&c.
]
That
is
,
they
that
are
abroad
shall
be
slain
with
the
sword
,
and
they
that
are
within
shall
die
with
very
terrour
and
fear
:
thus
according
to
the
very
letter
of
the
words
,
we
may
very
well
understand
this
place
;
but
yet
some
by
terrour
understand
the
terrible
sword
.
Vers.
26.
I
said
,
I
would
scatter
them
into
corners
,
&c.
]
God
speaketh
here
after
the
manner
of
men
:
but
the
generall
drift
of
the
words
is
this
,
that
their
wickednesse
provoked
him
almost
utterly
to
destroy
them
,
but
that
he
had
respect
to
his
own
glory
.
Vers.
27.
Were
it
not
that
I
feared
the
wrath
of
the
enemy
,
lest
their
adversaries
should
behave
themselves
strangely
,
&c.
]
Two
severall
wayes
these
words
may
be
understood
:
for
first
,
by
the
wrath
of
the
enemy
may
be
meant
the
excessive
fury
and
rage
of
those
their
enemies
whom
God
should
imploy
in
punishing
the
sinnes
of
the
people
;
and
then
that
which
follows
,
lest
their
adversaries
should
behave
themselves
strangely
,
must
be
understood
of
the
enemies
strange
and
inhumane
dealing
with
his
people
,
and
so
that
this
is
alledged
as
one
reason
why
the
Lord
did
not
let
loose
the
enemies
to
destroy
his
people
,
though
their
sinnes
did
mightily
provoke
him
thereto
,
to
wit
,
lest
the
enemy
should
in
their
boundlesse
fury
use
them
with
such
strange
unheard
of
cruelty
,
as
God
could
not
,
though
angry
,
endure
his
people
should
suffer
:
and
then
the
last
branch
contains
another
reason
,
lest
they
should
say
,
Our
hand
is
high
,
and
the
Lord
hath
not
done
all
this
.
But
secondly
,
by
the
wrath
of
the
enemy
may
be
meant
the
proud
insolency
and
madnesse
of
their
enemies
,
puft
up
with
the
good
successe
of
their
warres
against
Gods
people
;
and
this
the
most
of
Expositours
agree
to
.
And
if
we
understand
it
thus
,
then
the
words
following
are
added
by
way
of
explaining
this
,
lest
their
adversaries
should
behave
themselves
strangely
,
to
wit
,
in
saying
,
our
hand
is
high
,
and
the
Lord
hath
not
done
all
this
,
wherein
their
ascribing
the
glory
of
their
victories
to
their
own
prowesse
and
power
,
and
not
unto
God
,
is
termed
a
strange
behaviour
,
either
because
therein
they
did
,
as
we
may
say
,
make
str●n●e
of
the
matter
,
as
if
all
those
evils
that
had
befallen
the
Israelites
were
not
the
effects
of
Gods
displeasure
against
them
,
as
if
he
had
no
hand
at
all
in
it
,
but
that
all
was
to
be
ascribed
to
themselves
;
or
else
,
because
in
this
their
pride
they
did
so
strangely
exalt
themselves
above
that
they
did
before
,
as
if
they
were
not
the
same
men
they
were
before
,
or
as
if
they
had
forgotten
indeed
themselves
to
be
men
:
and
so
then
the
drift
of
this
verse
is
this
,
that
the
reason
why
God
would
not
by
their
enemies
bring
his
people
so
near
to
utter
destruction
as
their
sinnes
deserved
,
was
onely
this
,
lest
their
enemies
should
hereupon
exalt
and
advance
themselves
,
and
boast
as
if
without
Gods
help
they
had
done
all
they
had
done
:
of
which
mad
and
strange
insolency
it
is
that
David
speaks
,
Psal.
140.
8.
Grant
not
,
O
Lord
,
the
desires
of
the
wicked
;
further
not
his
wicked
device
,
lest
they
exalt
themselves
.
Vers.
28.
For
they
are
a
nation
void
of
counsel
,
neither
was
there
understanding
in
them
.
]
Some
referre
this
to
the
enemies
of
Gods
people
,
of
whom
he
had
spoken
in
the
foregoing
words
;
but
it
is
doubtlesse
spoken
of
the
Israelites
,
as
is
manifest
in
the
following
words
,
O
that
they
were
wise
,
&c.
and
it
is
added
as
a
reason
why
God
was
so
ready
to
have
brought
such
an
overflowing
scourge
upon
them
,
as
to
make
the
remembrance
of
them
cease
from
among
men
,
as
he
had
said
before
,
vers.
26.
even
because
they
were
a
nation
void
of
counsel
,
neither
was
there
any
understanding
in
them
,
that
is
,
they
were
so
blinded
,
and
hardened
in
their
sinnes
,
that
they
could
not
or
would
not
see
either
what
was
like
to
be
for
their
welfare
here
,
or
eternally
hereafter
;
when
the
Lord
did
punish
them
,
what
it
was
that
had
brought
those
plagues
and
miseries
upon
them
.
Vers.
29.
Oh
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
!
]
That
is
,
oh
that
they
would
beforehand
consider
what
the
end
will
be
of
such
stubborn
rebellious
courses
,
that
so
by
true
repentance
they
might
prevent
these
miseries
which
in
the
end
will
else
certainly
come
upon
them
.
Vers.
30.
How
should
one
chase
a
thousand
?
&c.
]
That
is
,
seeing
the
Lord
had
promised
the
Israelites
that
a
hundred
of
them
should
put
ten
thousand
of
their
enemies
to
flight
,
Levit.
26.
8.
and
this
they
had
found
true
in
many
strange
victories
they
had
gotten
,
wherein
a
handfull
of
them
,
to
speak
of
,
had
defeated
whole
armies
of
their
adversari●s
,
how
should
it
come
to
passe
quite
contrary
that
one
of
their
enemies
should
chase
a
thousand
of
them
,
and
that
two
of
their
enemies
should
put
ten
thousand
of
them
to
flight
,
except
their
rock
had
sold
them
,
and
the
Lord
had
shut
them
up
,
that
is
,
except
the
Lord
who
is
their
rock
,
and
their
onely
stay
,
strength
and
refuge
,
had
delivered
them
up
into
the
power
and
hands
of
their
enemies
to
be
their
slaves
and
vassals
;
for
so
this
phrase
of
shutting
up
is
elsewhere
used
,
as
Psal.
31.
7
,
8.
Thou
hast
known
my
soul
in
adversities
,
and
hast
not
shut
me
up
into
the
hand
of
the
enemie
.
Now
Moses
useth
this
figurative
expression
,
Except
their
rock
had
sold
them
,
to
implie
that
it
was
not
so
much
from
the
strength
and
prowesse
of
their
enemies
,
that
the
Israelites
became
their
bondslaves
,
as
from
the
Lords
delivering
them
into
their
hands
;
and
secondly
,
that
by
delivering
them
up
thus
into
bondage
to
their
enemies
,
the
Lord
did
as
it
were
renounce
all
interest
in
them
,
as
if
he
meant
no
longer
to
be
their
Lord
,
but
had
left
them
to
the
power
of
other
lords
that
should
have
dominion
over
them
.
Indeed
elsewhere
it
is
said
that
the
Israelites
sold
themselves
,
Isai
.
52.
3.
Ye
have
sold
your selves
for
nought
,
and
ye
shall
be
redeemed
without
money
,
to
wit
,
because
by
their
sinnes
they
brought
themselves
into
thraldome
;
but
here
it
is
said
that
the
Lord
sold
them
,
because
it
was
the
Lord
that
brought
this
judgement
upon
them
.
Vers.
31.
For
their
rock
is
not
as
our
Rock
,
even
our
enemies
themselves
being
judges
.
]
That
is
,
their
gods
are
not
as
our
God
,
and
that
the
Heathen
themselves
cannot
denie
.
He
had
said
that
a
few
of
their
enemies
could
not
have
overcome
multitudes
of
the
Israelites
if
God
had
not
delivered
them
up
into
their
enemies
hands
;
and
now
the
reason
of
this
is
given
in
these
words
,
to
wit
,
because
the
God
of
the
Israelites
was
another
manner
of
God
then
the
idol-gods
of
the
Heathens
:
as
if
he
had
said
,
It
is
no
wonder
though
multitudes
of
the
Heathen
should
be
put
to
flight
by
a
few
of
their
enemies
,
and
that
because
their
rock
,
their
idol-gods
,
can
do
nothing
at
all
for
their
defence
,
for
their
rock
is
not
as
our
Rock
,
our
God
is
of
infinite
power
,
and
therefore
able
to
make
his
people
victorious
over
all
their
enemies
,
so
that
it
could
not
be
that
their
enemies
should
vanquish
them
except
their
God
did
withdraw
his
help
,
and
give
them
up
into
the
hands
of
their
enemies
.
Now
this
,
he
saith
,
was
so
clear
that
their
enemies
themselves
must
needs
con●●sse
it
.
I
know
the
meaning
of
those
words
,
even
our
enemies
themselves
being
judges
,
may
be
this
,
that
the
destruction
of
the
Israelites
enemies
in
all
ages
,
the
Egyptians
,
Amalekites
,
&c.
did
sufficiently
prove
this
truth
,
that
their
gods
were
not
to
be
compared
with
the
God
of
Israel
;
but
I
see
no
reason
why
we
should
not
understand
it
of
the
confession
of
their
enemies
,
since
the
marvellous
works
which
God
did
for
the
Israelites
could
not
but
convince
their
idolatrous
adversaries
,
though
for
the
most
part
they
held
the
truth
in
un●ighteousnesse
,
as
we
see
they
did
,
Pharaoh
and
his
Egyptians
,
Exod.
14.
25.
The
Egyptians
said
,
Let
us
flee
from
the
face
of
Israel
,
for
the
Lord
fighteth
for
them
against
the
Egyptians
.
Vers.
32.
For
their
vine
is
the
vine
of
Sodome
,
and
of
the
fields
of
Gomorrah
.
]
That
is
,
their
lives
are
abominable
,
like
those
of
Sodom
and
Gomorrah
(
whence
also
is
that
of
the
prophet
,
Isai
.
1.
10.
and
therefore
no
wonder
though
God
be
so
highly
offended
with
them
.
Their
grapes
are
grapes
of
gall
,
&c.
]
Their
works
are
here
compared
to
gall
,
the
poyson
of
dragons
,
and
the
venome
of
asps
,
vers.
23.
because
they
were
so
distastfull
to
God
,
and
so
deadly
to
themselves
and
others
that
should
be
infected
by
their
example
;
of
which
see
the
note
on
chap.
29.
18.
but
withall
these
expressions
may
have
particular
respect
to
their
bitter
and
deadly
malice
against
the
prophets
,
and
other
the
faithfull
servants
of
God
in
future
times
,
but
especially
against
Christ
and
his
Apostles
,
&c.
Vers.
34.
Is
not
this
la●d
up
in
store
with
me
,
and
sealed
up
amongst
my
treasures
?
]
Some
understand
this
thus
,
That
what
he
had
said
in
the
foregoing
words
concerning
the
bitter
malice
of
the
Jews
against
Christ
their
Messiah
,
and
against
the
servants
of
Christ
,
was
one
of
those
secrets
known
now
beforehand
to
God
,
to
whom
all
future
things
are
known
,
and
which
by
the
event
would
be
found
to
be
true
,
though
now
it
would
hardly
be
believed
.
But
I
rather
conceive
that
this
is
spoken
of
the
certain
punishment
that
did
abide
this
people
for
these
their
horrible
sinnes
;
Is
not
this
laid
up
in
store
with
me
,
saith
the
Lord
,
and
sealed
up
amongst
my
treasures
?
that
is
,
though
for
a
time
I
forbear
to
punish
these
cursed
and
bitter
fruits
and
works
of
theirs
,
yet
let
them
not
therefore
think
to
escape
;
for
all
their
transgressions
are
laid
up
in
store
with
me
,
I
keep
a
perfect
account
of
every
one
of
them
,
and
will
be
sure
at
last
to
bring
them
all
forth
,
and
charge
them
full
heavily
upon
them
.
But
what
is
meant
by
that
last
clause
,
and
sealed
up
amongst
my
treasures
?
I
answer
that
the
meaning
of
this
is
either
,
that
a
memoriall
of
their
sinnes
was
kept
in
the
unsearchable
treasuries
of
his
wisdome
and
knowledge
,
as
safely
and
carefully
as
men
keep
their
treasures
,
and
so
this
place
is
parallel
with
that
,
Job
14.
17.
My
transgression
is
sealed
up
in
a
bag
,
and
thou
sewest
up
mine
iniquitie
;
or
else
,
that
he
kept
remembrance
of
their
sinnes
together
with
those
treasure●
of
wrath
and
vengeance
which
he
had
in
store
for
wicked
men
,
which
therefore
he
would
bring
forth
together
with
their
sinnes
,
when
the
time
came
of
calling
them
to
an
account
,
and
so
give
them
the
just
reward
of
their
wickednesse
.
And
indeed
we
reade
of
treasures
of
snow
,
and
of
hail
reserved
against
the
time
of
trouble
,
against
the
day
of
battel
and
warre
,
Job
38.
22
,
23.
and
that
they
who
abuse
Gods
forbearance
,
and
thereby
embolden
themselves
to
sinne
,
do
treasure
up
wrath
against
the
day
of
wrath
,
Rom.
2.
5.
Vers.
35.
To
me
belongeth
vengeance
and
recompence
.
]
That
is
,
the
work
of
punishing
wickednesse
,
and
consequently
the
wicked
wayes
of
this
my
people
;
and
therefore
as
their
sinnes
are
known
to
me
,
so
they
shall
be
undoubtedly
punished
by
me
.
Their
foot
shall
slide
in
due
time
.
]
That
is
,
they
shall
fall
into
some
mischief
,
they
shall
not
stand
stedfast
in
the
prosperous
estate
which
now
they
do
enjoy
.
For
the
day
of
their
calamitie
is
at
hand
,
&c.
]
That
is
,
after
they
once
grow
thus
desperately
wicked
,
it
shall
not
be
long
ere
this
calamitie
here
foretold
shall
come
upon
them
.
Vers.
36.
For
the
Lord
shall
judge
his
people
,
and
repent
himself
for
his
servants
.
]
That
is
,
the
Lord
as
a
judge
shall
punish
the
rebellious
,
and
shew
mercie
to
the
good
and
penitent
,
and
so
will
defend
them
against
their
opp●essours
,
and
take
vengeance
on
them
for
the
wrong
they
have
done
his
people
.
And
thus
by
the
generalitie
of
this
word
,
judge
,
he
passeth
from
speaking
of
Gods
justice
in
punishing
his
people
,
to
speak
of
his
mercie
in
taking
pitie
on
them
in
the
height
of
their
miserie
,
and
of
the
vengeance
he
would
poure
forth
upon
their
enemies
.
When
he
seeth
that
their
power
is
gone
,
and
there
is
none
shut
up
or
left
.
]
That
is
,
none
shut
up
in
the
enemies
hand
,
as
captives
and
prisoners
,
and
no●e
left
at
libertie
;
or
none
shut
up
in
houses
,
towers
,
or
cities
to
escape
the
enemie
,
and
none
left
escaped
from
destruction
:
and
so
this
phrase
is
elsewhere
used
,
1.
Kings
14.
10.
The
meaning
is
,
that
when
they
are
in
a
manner
utterly
overthrown
and
ruined
,
then
will
God
come
to
their
help
:
for
indeed
such
extremities
are
usually
the
best
opportunities
which
God
takes
of
shewing
mercie
to
his
people
.
See
2.
Kings
14.
25
,
26.
Vers.
37.
And
he
shall
say
,
Where
are
their
gods
,
their
rock
in
whom
they
trusted
,
&c.
]
Some
understand
this
of
the
gods
of
the
heathen
,
the
enemies
of
his
people
,
to
wit
,
that
the
Lord
,
by
destroying
those
heathen
people
,
should
as
it
were
triumph
over
their
idol-gods
,
that
could
no
way
help
them
when
God
came
to
take
vengeance
on
them
.
But
it
is
better
understood
by
others
as
spoken
to
his
people
,
and
that
by
way
of
upbraiding
them
for
their
follie
in
forsaking
him
,
the
everliving
God
,
to
follow
after
those
idol-gods
that
were
able
to
do
nothing
for
them
in
the
time
of
their
danger
.
And
he
shall
say
,
Where
are
their
gods
,
&c.
which
did
eat
the
fat
of
their
sacrifices
,
and
drank
the
wine
of
their
drink-offerings
?
the
meaning
is
,
that
God
by
suffering
the
enemies
of
the
Israelites
to
bring
them
to
so
low
an
ebbe
,
that
there
should
be
none
●●ut
up
or
left
,
as
was
said
in
the
foregoing
verse
,
the
Lord
would
discover
to
them
what
a
grosse
folly
it
was
in
them
to
go
after
those
idol-gods
,
and
to
give
them
the
s●crifices
which
they
should
have
offered
to
him
:
for
as
for
that
phrase
of
their
idol-gods
eating
the
fat
of
their
sacrifices
,
&c.
all
that
is
intended
therein
is
onely
that
their
sacrifices
were
offered
to
them
as
meat
and
drink-offerings
,
as
in
that
regard
the
sacrifices
which
God
required
of
his
people
are
called
the
food
of
his
meat-offerings
.
Vers.
39.
See
now
that
I
,
even
I
,
am
he
,
and
there
is
no
God
with
me
;
I
kill
and
I
make
alive
,
&c.
]
As
if
he
had
said
,
by
the
experience
you
now
have
had
both
of
the
blisse
you
enjoyed
whilest
you
served
me
,
and
of
the
miseries
I
brought
upon
you
when
you
fell
away
to
idolatry
,
from
which
your
idol-gods
were
no
way
able
to
free
you
,
by
the
experience
I
say
that
you
have
had
of
these
things
you
may
plainly
see
that
I
am
the
onely
true
God
,
and
that
there
is
none
el●e
can
do
either
good
or
hurt
.
Vers.
40.
For
I
lift
up
my
hand
to
heaven
,
and
say
,
I
live
for
ever
.
]
God
speaks
here
of
himself
after
the
manner
of
men
,
who
used
in
swearing
to
lift
up
their
hands
to
heaven
,
as
a
signe
that
they
called
God
to
witnesse
the
truth
of
what
they
said
,
Gen.
14.
22.
And
Abram
said
to
the
King
of
Sodom
,
I
have
lift
up
my
hand
unto
the
Lord
the
most
high
God
,
the
possessour
of
heaven
and
earth
;
and
thus
God
confirmeth
his
threatnings
by
an
oath
,
to
shew
the
immutabili●y
of
his
counsel
,
Heb.
6.
16
,
17.
For
men
verily
swear
by
the
greater
,
and
an
oath
for
co●firmation
is
to
them
an
end
of
all
strife
.
Wherein
God
,
willing
more
abundantly
to
s●ew
unto
the
heirs
of
promise
the
immutability
of
his
counsel
,
confirmeth
it
by
an
oath
.
Now
the
oath
which
God
here
takes
is
,
I
live
for
ever
,
that
is
,
as
sure
as
I
live
for
ever
I
will
do
that
which
I
now
say
.
Vers.
42.
I
will
make
my
arrows
drunk
with
bloud
,
and
that
wi●h
the
bloud
of
the
slain
,
and
of
the
captives
.
]
That
is
,
both
with
the
bloud
of
those
that
are
slain
,
and
of
those
that
are
hurt
in
battel
,
and
so
thereupon
are
taken
captive
.
From
the
beginning
of
revenges
upon
the
enemy
.
]
That
is
,
from
the
time
that
I
began
to
take
vengeance
upon
those
that
are
both
mine
and
my
peoples
enemies
;
or
from
the
time
when
I
shall
revenge
upon
the
enemie
all
the
wrongs
which
from
the
first
beginning
they
have
done
unto
my
people
,
implying
that
God
doth
for
a
while
suffer
the
enemies
to
runne
on
without
controul
,
but
at
last
,
when
he
begins
to
punish
them
,
he
reckons
with
them
for
all
the
old
score
.
Vers.
43.
R●joyce
,
O
ye
nations
,
with
his
people
;
for
he
●ill
avenge
,
&c.
]
Both
Jews
and
Gentiles
are
here
exhorted
to
blesse
God
for
this
his
goodnesse
to
his
people
in
avenging
them
upon
their
enemies
:
and
in
this
exhortation
is
implyed
,
first
,
that
this
which
God
should
do
for
the
Israelites
should
be
so
wonderfull
even
in
the
eyes
of
the
Heathen
that
they
should
speak
of
it
to
the
magnifying
of
God
;
and
secondly
,
that
the
time
should
come
when
both
Jews
and
Gentiles
should
together
rejoyce
in
the
goodnesse
of
God
to
them
,
his
Church
and
people
,
and
therefore
S.
Paul
alledgeth
this
pl●ce
to
prove
the
calling
of
the
Gentiles
,
Rom.
15.
10.
Vers.
44.
And
Moses
came
and
spake
all
the
words
of
this
song
in
the
ears
of
the
people
,
he
and
Ho●●ea
,
&c.
]
This
was
noted
before
,
chap.
31.
30.
but
is
here
again
repeated
by
way
of
transition
to
that
which
follows
,
and
to
note
that
Joshua
their
elect
Judge
stood
by
when
this
song
was
repeated
by
Moses
,
as
it
were
to
assent
to
that
which
Moses
said
and
did
.
CHAP.
XXXIII
.
Vers.
1.
ANd
this
is
the
bl●ssing
wherewith
Moses
the
man
of
God
blessed
the
children
of
Israel
before
his
death
.
]
In
the
former
chapter
,
vers.
48.
it
is
said
t●at
the
very
same
day
whereon
Moses
repeated
that
sad
dreadfull
song
,
there
recorded
,
God
commanded
him
to
go
up
and
die
at
mount
Nebo
:
but
now
he
addes
that
yet
before
his
death
(
and
therefore
happely
the
same
day
also
)
he
pronounced
these
following
propheticall
blessings
upon
the
severall
tribes
,
which
he
left
amongst
them
as
his
last
will
and
testament
,
and
by
the
sweetnesse
thereof
did
much
allay
as
it
were
the
bitternesse
of
the
former
song
.
Indeed
the
tribe
of
Simeon
is
not
at
all
here
mentioned
,
and
so
all
the
posterity
of
Jacobs
sonnes
have
their
severall
blessings
allotted
them
except
that
tribe
onely
.
But
that
was
because
the
tribe
of
Sim●on
was
to
have
their
portion
in
the
mid●t
of
the
inheritance
of
the
sonnes
of
Judah
,
Josh.
19.
1.
(
whence
it
was
that
they
went
joyntly
together
to
fight
against
the
Canaanites
,
Judg.
1.
3.
)
and
consequently
the
blessing
o●
this
tribe
is
implyed
in
Judahs
,
amongst
whom
they
were
to
dwell
,
and
yet
withall
that
was
confirmed
which
Jacob
at
his
death
foretold
concerning
Simeon
,
as
the
punishment
of
his
sinne
,
that
he
should
be
divided
in
Jacob
,
and
scattered
in
Israel
.
As
for
the
titl●
which
Moses
here
gives
himself
,
Moses
the
man
of
God
,
thereby
is
meant
the
Prophet
of
the
Lord
,
and
so
he
calls
himself
in
this
place
purposely
,
thereby
to
assure
the
Israelites
that
what
he
spake
in
these
propheticall
blessings
he
spake
by
authority
from
God
,
and
that
therefore
they
were
to
receive
them
with
no
lesse
assurance
of
faith
,
no
lesse
confidence
and
comfort
,
then
if
they
had
come
immediately
from
God
:
upon
which
ground
also
the
same
title
is
given
elsewhere
both
to
the
prophets
in
the
old
restament
,
and
to
the
ministers
of
the
Gospel
in
the
new
;
for
so
Samuel
is
called
,
1.
Sam.
9.
6.
Behold
,
now
there
is
in
this
city
a
man
of
God
,
and
he
is
an
honourable
man
;
and
vers.
7.
The
bread
is
spent
in
th●
vessels
,
and
there
is
not
a
pr●sent
to
bring
to
the
man
of
God
;
and
Timothy
,
1.
Tim.
6.
11.
But
thou
,
O
man
of
God
,
flee
these
things
,
&c.
Vers.
2.
The
Lord
came
from
Sinai
,
and
rose
up
from
mount
Seir
unto
them
;
he
shined
forth
from
mount
Paran
.
]
The
drift
of
this
Preface
prefixed
before
the
blessings
,
which
we
have
in
this
and
the
three
following
verses
,
is
first
,
by
r●hearsing
the
former
goodnesse
of
God
to
his
people
Israel
,
especially
when
he
gave
them
his
law
by
the
hand
of
Moses
,
and
so
entred
into
a
covenant
with
them
that
he
would
be
the●●
God
and
they
should
be
his
peculiar
people
,
to
shew
the
ground
of
these
following
blessings
,
to
wit
,
the
free
grace
of
God
and
his
singular
love
to
them
above
all
nations
that
were
upon
the
face
of
the
earth
;
and
secondly
,
to
intimate
that
it
was
of
God
that
he
now
spake
to
them
,
and
that
he
was
onely
subordinate
to
God
in
pronouncing
these
bl●ssings
,
as
formerly
in
giving
them
the
law
.
As
for
these
first
words
of
the
Preface
,
The
Lord
came
from
Sinai
,
and
rose
up
from
Seir
unto
them
;
he
shined
forth
from
mount
Parau
,
either
they
are
all
joyntly
meant
of
th●
glorious
manner
of
Gods
revealing
himself
unto
the
Israelites
when
he
gave
them
the
Law
(
onely
there
i●
mention
made
of
Gods
rising
from
Seir
,
and
his
shining
forth
from
mount
Paran
,
which
were
places
not
farre
from
mount
Sinai
,
and
so
the
glorious
brightnesse
wherein
God
appeared
on
Sinai
did
seem
to
shoot
out
and
spread
forth
it self
from
all
these
places
)
or
else
the
severall
branches
thereof
are
meant
of
severall
manifestations
of
God
unto
this
people
as
he
conducted
them
along
from
Egypt
to
the
land
of
Canaan
:
for
the
better
understanding
whereof
we
must
note
that
Moses
,
comparing
the
Lords
revealing
himself
to
Israel
to
the
shining
of
the
sunne
upon
the
world
(
as
the
prophet
Habakkuk
also
doth
,
Hab.
●
.
3
▪
4.
God
came
from
Teman
,
and
the
holy
one
from
mount
Paran
.
Selah
.
His
glory
covered
the
heavens
,
and
the
earth
was
full
of
his
praise
,
and
his
brightnesse
was
as
the
light
,
&c.
)
accord●●gly
he
alludes
to
the
severall
degrees
of
the
sunnes
appearing
to
men
in
men●ioning
the
Lords
severall
manifestations
of
himself
to
his
peopl●
:
first
,
the
sunne
gives
forth
its
light
to
us
in
some
smaller
measure
before
it
riseth
,
and
to
this
he
alludes
speaking
of
the
Lords
appearing
●o
them
when
he
gave
them
the
law
,
The
Lord
came
from
Sinai
:
secondly
,
after
that
,
the
sunne
riserh
in
the
open
sight
of
men
,
and
to
this
he
compares
the
Lords
farther
manifestation
of
himself
at
mount
Seir
,
in
that
second
clause
,
and
rose
up
from
Seir
,
to
wit
,
when
he
commanded
the
brasen
serpent
to
be
set
up
amongst
them
,
by
looking
whereon
the
Israelites
were
cured
that
were
mortally
bitten
with
fiery
serpents
,
a
notable
type
of
the
promised
Messiah
,
that
sunne
of
righteousnesse
,
who
was
to
arise
with
healing
in
his
wings
,
Mal.
4.
2.
And
3.
the
sunne
being
once
risen
shines
brighter
and
brighter
unto
perfect
day
,
and
to
this
he
alludes
in
the
last
clause
,
he
shined
forth
from
mount
Paran
,
meaning
thereby
the
Lords
repeating
and
explaining
the
law
to
them
by
the
ministry
of
Moses
in
the
wildernesse
of
Paran
.
But
doubtlesse
the
best
Exposition
of
these
words
is
,
that
Moses
hereby
meant
the
whole
course
of
Gods
proceeding
in
the
glorious
manifestation
of
himself
to
Israel
,
as
they
went
along
to
Canaan
,
to
wit
,
in
the
pillar
of
a
cloud
and
fire
,
whereby
they
were
led
,
the
Manna
and
quails
which
he
sent
them
,
the
giving
and
the
repeating
of
the
law
,
and
all
other
the
marvellous
works
which
he
wrought
for
them
.
And
he
came
with
ten
thousands
of
saints
.
]
That
is
,
he
came
attended
in
royall
majesty
,
to
wit
,
at
the
giving
of
the
law
on
mount
Sinai
,
with
an
infinite
multitude
of
those
glorious
spirits
the
Angels
,
who
are
here
called
saints
,
because
of
their
purity
and
holinesse
:
and
from
hence
it
was
that
both
S.
Stephen
and
S.
Paul
said
of
the
law
that
it
was
given
by
the
disposition
of
the
Angels
,
Acts
7.
53.
and
ordained
by
Angels
by
the
hand
of
a
Mediatour
,
Gal.
3.
19.
and
that
it
was
the
word
spoken
by
Angels
,
Heb.
2.
2.
From
his
right
hand
went
a
fiery
law
for
them
.
]
The
law
given
to
the
Israelite●
from
mount
Sinai
is
called
●
fiery
law
,
both
because
God
spake
it
out
of
the
midst
of
the
fire
,
Deut.
5.
22.
and
also
to
imply
that
the
work
of
the
law
is
to
terrify
men
,
to
humble
them
,
and
to
be
the
ministration
of
death
and
condemnation
,
2.
Cor.
3.
7
▪
&
9.
&
this
expression
,
From
his
right
hand
went
a
fiery
Law
for
them
,
was
either
onely
to
intimate
Gods
giving
them
his
Law
,
or
else
rather
to
signifie
that
the
Law
was
the
sceptre
in
Gods
right
hand
,
whereby
he
meant
to
govern
his
people
and
keep
them
in
order
;
as
the
Gospel
is
also
called
the
rod
of
the
Lords
strength
,
whereby
he
rules
in
the
midst
of
his
enemies
,
Psal.
110.
2.
Vers.
3.
Yea
he
loved
the
people
.
]
As
this
tends
to
the
generall
drift
of
the
preface
,
namely
,
to
discover
the
ground
of
the
following
blessings
,
the
speciall
love
which
God
bare
to
the
Israelites
;
so
it
hath
also
particular
relation
to
that
which
immediately
went
before
concerning
Gods
giving
them
his
Law
,
as
intimating
that
to
be
a
singular
effect
of
Gods
speciall
love
unto
them
,
From
his
right
hand
went
a
●iery
Law
for
them
:
Yea
he
loved
the
people
.
God
doth
many
wayes
testifie
his
love
to
his
people
;
but
one
of
the
choicest
pledges
of
his
love
is
,
that
he
gives
them
his
word
,
which
he
denies
to
others
,
Psal.
147.
19.
20.
He
sheweth
his
word
●o
Jacob
,
his
statutes
and
his
judgements
unto
Israel
.
He
hath
not
dealt
so
with
any
nation
,
&c.
All
his
saints
are
in
thy
hand
.
]
That
is
,
all
Israels
saints
are
in
thy
custody
and
protection
,
O
Lord
.
To
be
in
Gods
hand
is
to
be
under
his
power
and
custody
,
under
his
guidance
care
and
protection
,
as
Christ
saith
of
his
sheep
,
John
10.
28.
I
give
unto
them
eternall
life
,
and
they
shall
never
perish
,
neither
shall
any
man
pluek
them
out
of
my
hand
.
But
this
priviledge
Moses
limits
to
the
saints
in
Israel
,
that
is
,
those
that
are
Israelites
indeed
,
as
Christ
said
of
Nathaniel
,
John
1.
47.
a
holy
people
,
as
they
professe
themselves
to
be
:
for
such
as
professe
themselves
Israelites
,
but
are
not
saints
,
that
is
,
truly
sanctified
by
the
spirit
of
God
,
but
live
a
wicked
and
unclean
life
,
God
will
not
foul
his
hands
with
them
;
such
drosse
are
not
worthy
to
be
kept
so
charily
.
Thou
puttest
away
all
the
wicked
of
the
earth
like
drosse
,
saith
David
,
Psal.
119.
119.
And
they
sat
down
at
thy
feet
,
every
one
shall
receive
of
thy
word
.
]
This
may
be
added
either
further
to
illustrate
the
mercy
of
God
to
Israel
in
giving
them
his
Law
,
when
as
his
peculiar
people
he
instructed
them
in
those
things
that
concerned
the
good
of
their
souls
,
and
they
willingly
submitted
themselves
to
be
instructed
and
directed
by
him
;
or
else
it
may
be
added
as
a
note
of
distinction
whereby
the
saints
in
Israel
might
be
known
from
such
as
were
onely
Israelites
by
outward
profession
,
namely
,
that
such
as
were
saints
indeed
,
would
willingly
receive
and
obey
his
word
;
and
therefore
is
that
clause
added
,
every
one
shall
receive
of
thy
word
:
However
that
phrase
,
they
sat
down
at
thy
feet
,
is
certainly
meant
of
Gods
instructing
them
,
and
the
peoples
readinesse
to
receive
his
instruction
;
and
either
it
hath
reference
to
the
abiding
of
the
Israelites
at
the
foot
of
mount
Sinai
to
receive
the
Law
from
God
,
speaking
from
the
top
of
the
mount
unto
them
after
the
manner
as
disciples
used
to
sit
at
the
feet
of
their
master
,
who
from
some
higher
seat
did
reade
unto
them
,
whereupon
it
was
that
S.
Paul
said
,
Act.
22.
3.
that
he
was
brought
up
at
the
feet
of
Gamaliel
;
or
else
it
may
have
reference
to
their
resorting
to
the
Sanctuary
to
be
taught
:
for
that
is
called
the
footstool
of
Gods
feet
,
Psal.
99.
5.
Exalt
ye
the
Lord
our
God
,
and
worship
at
his
foot
stool
;
and
Ezek.
43.
7.
The
Place
of
my
throne
,
and
the
place
of
the
soles
of
my
feet
,
where
I
will
dwell
in
the
midst
of
the
children
of
Israel
for
ever
,
and
my
holy
name
shall
the
house
of
Israel
no
more
defile
.
Vers.
4.
Moses
commanded
us
a
Law
,
even
the
inheritance
of
the
congregation
of
Jacob.
]
This
which
Moses
speaks
concerning
himself
,
in
the
name
of
the
people
,
is
added
to
maintain
the
credit
that
was
due
to
his
ministery
,
to
shew
that
God
had
set
him
over
them
to
teach
and
govern
them
,
and
consequently
,
that
what
he
should
now
say
,
as
well
as
what
he
had
before
,
was
to
be
received
as
if
it
had
been
spoken
the
God
himself
from
heaven
.
As
for
those
words
,
even
the
inheritance
of
the
congregation
of
Jacob
,
the
Law
is
so
called
,
because
God
gave
it
them
as
a
rare
and
precious
treasure
,
not
for
their
use
onely
,
but
for
the
use
of
their
posterity
after
them
.
Vers.
5.
And
he
was
King
in
Jesurun
,
when
the
heads
of
the
people
and
the
tribes
of
Israel
were
gathered
together
.
]
By
Jefurun
is
meant
Israel
,
as
before
,
chap.
32.
15.
concerning
which
see
the
notes
there
.
Now
though
it
be
said
here
of
Moses
(
for
this
hath
reference
to
the
foregoing
verse
,
where
he
spake
of
himself
in
a
third
person
)
that
he
was
King
amongst
them
,
yet
thereby
is
not
meant
that
he
was
indeed
a
King
,
and
ruled
as
a
Monarch
amongst
them
,
but
onely
that
when
the
Princes
and
people
were
assembled
together
he
was
chief
amongst
them
,
and
as
it
were
a
King
:
He
was
in
the
supreme
place
of
Magistracy
,
and
did
the
work
of
a
King
,
he
gave
them
a
Law
(
though
indeed
that
which
he
received
from
God
)
and
their
chief
affairs
were
still
ordered
by
his
direction
.
And
thus
with
this
clause
Moses
closeth
up
the
Preface
prefixed
before
the
blessings
,
wherein
,
by
declaring
the
speciall
love
which
God
had
alwayes
shown
to
this
people
,
and
how
God
had
alwayes
made
use
of
him
to
make
known
his
will
to
them
,
he
prepared
the
people
to
receive
as
from
God
that
which
in
the
following
blessings
he
should
say
concerning
their
severall
tribes
.
Vers.
6.
Let
Reuben
live
and
not
die
,
and
let
not
his
men
be
few
.
]
Jacob
had
prophecyed
concerning
this
tribe
that
they
should
lose
the
dignity
of
the
birth-right
,
and
should
never
come
to
any
excellency
amongst
the
tribes
either
for
the
number
of
the
people
,
or
any
other
preheminence
,
and
that
because
of
the
incest
of
Reuben
with
his
fathers
concubine
,
Gen.
49.
4.
Vnstable
as
waters
,
thou
shalt
not
excell
,
because
thou
wentest
up
to
thy
fathers
bed
.
Now
therefore
for
the
comfort
of
this
tribe
Moses
pronounceth
this
blessing
upon
them
,
Let
Reuben
live
and
not
die
,
that
is
,
though
Reuben
by
his
incest
brought
that
curse
upon
himself
pronounced
by
the
mouth
of
his
father
,
yea
though
by
the
sinne
of
the
Reubenites
in
adhering
to
Korah
they
deserved
that
God
should
utterly
destroy
them
,
yet
,
saith
Moses
,
they
shall
live
and
not
die
,
the
name
and
tribe
of
Reuben
shall
still
continue
amongst
the
people
of
God
,
and
they
also
shall
have
a
share
in
that
life
eternall
,
which
by
the
Messiah
shall
be
obtained
for
the
Israel
of
God
.
And
again
,
Let
not
his
men
be
few
,
that
is
,
though
for
his
sinne
he
hath
lost
the
glory
of
excelling
the
other
tribes
in
the
number
of
his
men
,
which
as
●he
first-born
he
might
otherwise
have
expected
(
for
we
see
that
in
the
first
numbring
of
the
people
,
Numb
.
1.
21.
they
were
fewer
then
any
of
the
tribes
,
except
Gad
,
Asher
and
Benjamin
,
and
at
the
second
they
were
two
thousand
seven
hundred
and
seventy
fewer
then
at
the
first
,
Numb
.
26.
7.
)
yet
shall
not
his
men
be
few
,
though
there
shall
not
be
so
many
in
that
tribe
as
in
some
others
,
yet
shall
they
still
continue
a
numerous
tribe
.
Vers.
7.
And
this
is
the
blessing
of
Judah
.
]
Simeon
is
not
here
mentioned
,
of
which
the
reason
is
shown
,
vers.
1.
but
Judah
is
set
next
after
Reuben
,
because
the
honour
of
the
birthright
was
partly
given
from
Reuben
to
Judah
,
and
in
his
tribe
the
regall
power
was
afterwards
settled
.
Heare
,
Lord
,
the
voice
of
Judah
.
,
and
bring
him
unto
his
people
,
&c.
]
This
prophecie
hath
respect
to
that
blessing
of
Jacob
,
Gen.
49.
8
,
9.
10
,
11.
Judah
,
thou
art
he
whom
thy
brethren
shall
praise
,
thy
hand
shall
be
in
the
neck
of
thine
enemies
,
&c.
The
sceptre
shall
not
depart
from
Judah
,
nor
a
lawgiver
from
between
his
feet
,
till
Shiloh
come
,
&c.
and
so
that
which
Moses
here
saith
concerning
this
tribe
implies
these
two
particulars
:
first
,
That
those
glorious
priviledges
promised
there
to
this
tribe
,
concerning
their
Dignities
,
their
successe
against
their
enemies
,
and
the
raising
up
of
the
Messiah
amongst
them
,
should
not
be
obtained
and
kept
without
many
difficulties
and
troubles
,
and
that
because
their
enemies
should
often
prevail
over
them
,
and
the
regall
dignitie
should
not
be
settled
suddenly
amongst
them
,
and
when
it
was
settled
it
should
be
often
.
dangerously
eclipsed
,
as
indeed
it
was
many
times
,
but
especially
in
the
Babylonian
captivitie
,
so
that
they
should
be
forced
to
seek
and
pray
earnestly
for
the
accomplishment
of
that
which
God
had
promised
are
they
did
obtain
it
:
and
secondly
,
that
yet
at
last
upon
the
prayers
of
the
faithfull
(
Heare
Lord
the
voice
of
Judah
)
that
which
God
promised
should
truly
be
performed
,
the
regall
dignitie
should
be
settled
in
that
tribe
,
they
should
be
victorious
over
their
enemies
,
though
their
enemies
did
for
a
while
triumph
over
them
,
and
carrie
them
captives
into
a
strange
land
,
yet
they
should
return
again
into
their
own
land
,
and
out
of
their
stock
the
Messiah
should
come
.
All
which
how
it
was
accomplished
we
see
,
first
,
in
the
exaltation
of
David
to
be
their
king
,
which
cost
him
many
prayers
;
secondly
▪
in
the
many
glorious
victories
of
David
,
Asa
,
Jehoshaphat
and
other
kings
of
Judah
against
their
enemies
,
who
having
prevailed
more
by
their
prayers
then
by
their
swords
returned
in
triumph
unto
their
people
,
of
which
many
understand
that
clause
,
and
bring
him
unto
his
people
;
thirdly
,
in
the
return
of
this
tribe
out
of
the
Babylonian
captivitie
:
for
whereas
the
tribes
of
Israel
,
carried
captive
into
Assyria
,
did
never
r●●urn
thence
,
this
tribe
of
Judah
(
and
those
of
Benjamin
that
were
united
to
them
in
the
●ingdome
of
Judah
)
upon
their
repentance
and
prayers
to
God
,
were
brought
back
again
into
that
land
of
promise
,
and
there
were
settled
,
and
so
continued
unto
the
coming
of
Christ
;
and
of
this
doubtlesse
those
words
are
principally
meant
,
and
bring
him
unto
his
people
;
and
fourthly
,
chiefly
in
the
victorie
of
Christ
that
lion
of
the
tribe
of
Judah
,
over
our
spirituall
enemies
,
of
which
also
,
as
in
relation
to
his
prayers
,
we
see
what
the
Apostle
saith
,
Heb.
5.
7.
That
in
the
dayes
of
his
flesh
,
when
he
had
offered
up
prayers
and
supplications
with
strong
crying
and
tears
unto
him
that
was
able
to
save
him
from
death
,
he
was
heard
in
that
he
feared
.
Let
his
hands
be
sufficient
for
him
,
and
be
thou
an
help
to
him
,
&c.
]
That
is
,
he
shall
through
thine
aid
be
able
to
make
good
his
part
against
his
enemies
without
seeking
any
help
from
any
bodie
else
.
Vers.
8.
Let
thy
thummim
and
thy
urim
be
with
thy
holy
one
,
whom
thou
didst
prove
at
Massah
,
&c.
]
In
this
first
branch
of
Levies
blessing
is
foretold
,
first
,
that
the
high
Priesthood
(
to
which
appertained
the
breastplate
that
had
the
urim
and
thummim
in
it
,
Exod.
28.
30.
)
should
be
continued
in
Aarons
posteritie
;
and
secondly
,
that
God
would
still
furnish
them
with
those
gifts
and
graces
,
that
knowledge
and
pietie
,
requisite
for
their
calling
,
and
signified
by
the
urim
and
thummi●
.
As
for
that
following
clause
,
whom
thou
didst
prove
at
Massah
,
and
with
whom
thou
didst
strive
at
the
waters
of
Meribah
,
for
the
fuller
understanding
thereof
we
must
note
,
first
,
that
this
is
meant
of
that
storie
,
Numb
.
20.
when
upon
the
Israelites
murmuring
for
want
of
water
Moses
and
Aaron
were
commanded
to
fetch
water
out
of
the
rock
,
but
through
their
indignation
against
the
people
did
not
glorifie
God
as
they
ought
to
have
done
,
and
therefore
were
excluded
from
entring
into
the
land
of
Canaan
:
for
though
the
place
where
this
was
done
was
called
Meribah
onely
,
not
Massah
,
Numb
.
20.
13.
(
it
was
the
place
where
Moses
first
fetcht
water
out
of
the
rock
in
Horeb
that
was
called
Massah
and
Meribah
,
Exod.
17.
7.
)
yet
because
the
Lord
did
there
prove
Moses
and
Aaron
,
even
that
place
is
also
called
Massah
,
that
is
temptation
or
proof
:
secondly
,
that
it
is
said
that
the
Lord
did
prove
Levi
,
that
is
,
Moses
and
Aaron
,
at
Massah
,
and
did
strive
with
them
at
the
waters
of
Meribah
,
because
he
did
there
trie
their
faith
,
and
sharply
reprove
them
for
their
infidelitie
;
and
thirdly
,
that
this
is
here
added
both
by
way
of
commending
the
zeal
of
Aaron
(
for
zealous
for
God
he
then
shewed
himself
,
though
weak
in
faith
)
and
also
by
way
of
magnifying
Gods
mercie
in
settling
the
priesthood
upon
his
posteritie
,
though
he
at
that
time
so
greatly
offended
him
through
his
unbelief
.
Vers.
9.
Who
said
unto
his
father
and
to
his
mother
,
I
have
not
seen
him
,
&c.
]
This
may
have
respect
both
to
that
law
,
Levit.
21.
11.
Neither
shall
he
go
in
to
any
dead
bodie
,
nor
defile
himself
for
his
father
or
mother
;
or
else
,
to
that
notable
fact
of
the
Levites
,
Exod.
32.
when
at
the
commandment
of
Moses
they
slew
their
idolatrous
brethren
that
had
worshipped
the
golden
calf
;
not
sparing
those
that
were
most
nearest
allied
to
them
:
for
therefore
it
is
that
Moses
here
saith
of
them
,
that
he
said
unto
his
father
and
to
his
mother
,
I
have
not
seen
him
,
neither
did
he
acknowledge
his
brethren
,
nor
knew
his
own
children
,
because
they
did
execute
Gods
judgement
upon
parents
brethren
children
no
lesse
then
if
they
had
been
mere
strangers
to
them
.
Vers.
11.
Blesse
,
Lord
,
his
substance
,
and
accept
the
work
of
his
hands
.
]
That
is
,
though
the
Levites
have
no
inheritance
in
the
land
of
Canaan
amongst
their
brethren
,
yet
the
Lord
will
provide
for
them
,
and
blesse
them
in
their
outward
estates
,
and
besides
,
the
service
they
do
to
him
and
to
his
people
the
Lord
will
take
in
good
part
;
and
this
we
may
well
think
is
added
to
hearten
the
Levites
against
the
discouragements
they
might
meet
with
in
their
calling
.
Smite
through
the
loyns
of
those
that
rise
up
against
him
,
&c.
]
That
is
,
God
shall
destroy
their
enemies
:
Because
those
that
are
set
apart
to
take
care
of
the
peoples
souls
are
usually
hated
and
persecuted
by
those
whose
sinnes
they
reprove
,
Wo
is
me
,
my
mother
,
that
thou
hast
born
me
a
man
of
strife
,
and
a
man
of
contention
,
to
the
whole
earth
▪
Jer.
15.
10
▪
therefore
is
this
promise
made
here
to
the
Levites
,
that
God
would
fight
against
those
that
fight
against
them
,
and
sooner
or
later
would
surely
destroy
them
.
Vers.
12.
And
of
Benjamin
he
said
,
The
beloved
of
the
Lord
shall
dwell
in
safetie
by
him
,
&c.
]
For
the
understanding
of
this
blessing
of
Benjamins
tribe
,
we
must
note
that
the
main
thing
promised
herein
is
,
that
the
Temple
should
be
built
in
that
portion
of
the
land
which
should
fall
to
the
lot
of
Benjamin
;
and
in
expressing
this
Moses
useth
this
phrase
,
The
beloved
of
the
Lord
shall
dwell
in
safetie
by
him
;
and
the
Lord
shall
cover
him
all
the
day
long
,
and
he
shall
dwell
between
his
shoulders
,
by
way
of
alluding
to
Jacobs
dealing
with
Benjamin
,
the
stock
from
whom
this
tribe
was
descended
,
first
,
because
as
Jacob
kept
his
Benjamin
alwayes
at
home
with
him
,
he
would
not
let
him
go
out
of
his
sight
,
so
this
tribe
did
alwayes
enjoy
the
speciall
presence
of
God
in
his
Temple
,
and
was
as
it
were
every
day
in
the
eye
of
their
heavenly
father
:
secondly
,
because
as
Jacobs
keeping
of
Benjamin
alwayes
at
home
with
him
was
an
effect
of
his
tender
love
to
him
,
he
was
his
darling
and
therefore
he
would
not
part
with
him
;
so
this
tribes
continuall
enjoying
of
Gods
presence
in
his
Temple
was
a
speaking
pledge
of
Gods
singular
love
to
them
,
the
Lord
seemed
herein
to
make
this
tribe
his
darling
,
as
once
Benjamin
was
to
Jacob
,
and
therefore
this
tribe
is
called
here
the
beloved
of
the
Lord
▪
and
thirdly
,
because
as
Jacobs
keeping
of
Benjamin
at
home
with
him
was
to
make
sure
,
as
▪
he
could
,
that
no
evil
should
befall
him
,
Gen.
42.
4.
But
Benjamin
,
Josephs
brother
,
Jacob
sent
not
with
his
brethren
:
for
he
said
,
Lest
peradventure
mischief
befall
him
;
so
was
the
presence
of
God
in
his
Temple
a
speciall
pledge
of
their
preservation
,
in
regard
whereof
this
little
tribe
was
as
it
were
alwayes
under
the
wing
of
their
heavenly
father
,
as
little
Benjamin
was
under
his
father
Jacobs
;
and
therefore
it
is
said
,
The
beloved
of
the
Lord
shall
dwell
in
safetie
by
him
,
and
the
Lord
shall
cover
him
all
the
day
long
,
and
he
shall
dwell
between
his
shoulders
,
in
which
last
words
there
is
also
an
allusion
to
the
situation
of
the
Temple
,
which
was
built
near
to
the
top
of
the
mount
Moriah
.
Vers.
13.
And
of
Joseph
he
said
,
Blessed
of
the
Lord
be
his
land
,
&c.
]
See
the
note
upon
Gen.
49.
26.
Vers.
14.
And
for
the
precious
fruits
brought
forth
by
the
sunne
,
&c.
]
The
fruits
of
the
earth
,
which
are
here
promised
to
the
tribes
of
Ephraim
and
Manasseh
,
are
here
called
precious
fruits
brought
forth
by
the
sunne
,
and
precious
things
put
forth
by
the
moon
,
because
the
sunne
and
moon
are
the
mediate
causes
of
the
prosperous
growth
of
such
things
,
the
sunne
by
its
warmth
,
the
moon
by
its
moisture
making
the
earth
fruitfull
.
Vers.
15.
And
for
the
chief
things
of
the
ancient
mountains
,
and
for
the
precious
things
of
the
lasting
hills
.
]
Hills
are
here
called
ancient
mountains
,
and
lasting
hills
,
because
they
were
from
the
beginning
,
and
shall
continue
to
the
end
of
the
world
;
and
by
the
chief
and
precious
things
of
these
hills
are
meant
,
either
the
choice
fruits
that
should
grow
there
(
and
it
is
a
signe
of
avery
rich
land
when
the
very
mountains
and
hills
are
so
fruitfull
)
or
else
the
mines
of
gold
,
and
silver
,
and
other
metals
,
which
are
indeed
usually
found
in
hills
and
mountains
.
Vers.
16.
And
for
the
good
will
of
him
that
dwelt
in
the
bush
.
]
That
is
,
the
po●teritie
of
Joseph
shall
be
blessed
of
the
Lord
,
as
in
regard
of
outward
things
,
so
also
in
regard
of
that
speciall
love
which
God
should
bear
them
as
his
peculiar
people
;
for
this
is
meant
by
the
good
will
of
him
that
dwelt
in
the
bush
;
in
the
bush
God
appeared
to
Moses
,
as
the
God
of
Abraham
,
Isaac
and
Jacob
;
and
the
good
will
of
God
thus
considered
as
a
God
in
covenant
with
them
,
was
that
which
made
them
truly
happy
,
and
is
of
that
which
the
Psalmist
speaks
,
Psal.
106.
4.
Remember
me
,
O
Lord
,
with
the
favour
thou
bearest
thy
people
:
O
visit
me
with
thy
salvation
.
Let
the
blessing
come
upon
the
head
of
Joseph
,
&c.
]
See
Gen.
49.
26.
Vers.
17.
His
glory
is
like
the
firstling
of
his
bullock
▪
and
his
horns
are
like
the
horns
of
Vnicorns
.
]
That
is
,
as
is
the
beautie
of
a
firstling
bullock
,
such
shall
be
the
glory
of
Ephraims
kingdome
,
and
as
is
the
strength
of
the
Unicorn
,
such
shall
be
their
strength
to
withstand
and
beat
back
their
enemies
.
With
them
he
shall
push
the
people
together
to
the
ends
of
the
earth
.
]
That
is
,
all
his
enemies
that
shall
any
where
rise
up
against
him
:
yet
some
understand
this
of
Joshua
,
who
was
of
the
tribe
of
Ephraim
,
who
with
his
horns
,
that
is
,
his
armies
of
the
Israelites
,
did
drive
out
the
inhabitants
of
Canaan
;
and
so
they
reade
this
clause
,
with
them
he
sha●●
push
the
people
together
to
the
end
of
the
land
,
that
is
,
as
was
said
before
,
the
land
of
Canaan
.
And
they
are
the
ten
thousands
of
Ephraim
,
and
they
are
the
thousands
of
Manasseh
.
]
That
is
,
these
are
the
horns
before
mentioned
:
and
hereby
first
,
he
gives
us
to
understand
,
that
what
he
had
hitherto
prophecyed
of
Joseph
was
to
be
understood
jointly
of
the
two
tribes
of
Ephraim
and
Manesseh
;
and
secondly
▪
by
giving
to
Ephraim
the
younger
ten
thousands
,
and
to
Manasseh
the
elder
but
thousands
,
he
implies
that
though
in
the
last
mustering
of
these
tribes
,
and
so
now
when
Moses
blessed
them
,
the
men
of
Manasseh
were
many
mo●
then
the
men
of
Ephraim
,
Numb
.
26.
34
,
37.
(
whereas
in
the
first
mustering
there
was
most
of
Ephraims
tribe
,
Numb
.
1.
33
,
35.
)
yet
in
processe
of
time
Jacobs
prophecy
should
be
accomplished
concerning
Ephraims
excelling
his
brethren
in
the
numerousnesse
of
his
people
,
Gen.
48.
19.
His
younger
brother
shall
be
greater
then
he
,
and
his
seed
shall
become
a
multitude
of
nations
.
Vers.
18.
Re●oyce
,
Zebulun
,
in
thy
going
out
;
and
Issachar
,
in
thy
tents
.
]
Here
two
tribes
are
blessed
together
,
Zebulun
and
Issachar
:
Of
Zebulun
it
is
prophecyed
that
they
should
be
happy
in
their
going
out
,
that
is
in
their
going
forth
to
trade
in
merchandise
by
shipping
,
which
agrees
with
that
which
Jacob
also
prophecyed
concerning
this
tribe
,
Gen.
49.
13.
Zebulun
shall
dwell
at
the
haven
of
the
sea
,
and
he
shall
be
for
an
haven
of
ships
:
and
of
I●sachar
,
that
they
should
be
happy
in
their
tents
that
is
,
in
their
quiet
life
at
hom●
,
and
in
their
countrey
imployments
of
feeding
cattel
,
and
tillage
.
And
by
joyning
both
together
,
Moses
gives
them
to
understand
,
so
to
make
them
contented
with
their
severall
conditions
,
that
both
their
severall
wayes
of
living
should
yield
them
matter
of
rejoycing
in
the
goodnesse
and
bounty
of
God
to
them
,
the
tribe
of
Issachar
should
be
as
happy
in
their
staying
at
home
to
follow
their
husbandrie
as
those
of
Zebulun
to
follow
their
merchandise
;
and
on
the
other
side
,
to
the
tribe
of
Zebulun
the
rockie
sandie
sea-shore
should
yield
as
plentifull
a
crop
by
their
merchandise
as
the
rich
and
●at
soyl
of
the
men
of
Issachar
should
yield
to
them
:
whence
also
it
is
added
,
vers.
19.
They
shall
suck
of
the
abundance
of
the
seas
,
and
of
treasures
hid
in
the
sands
.
Vers.
19.
They
shall
call
the
people
unto
the
mountain
,
there
they
shall
offer
sacrifices
of
righteousnesse
.
]
This
is
a
prophecy
of
their
religious
thankfulnesse
for
Gods
blessings
,
that
they
should
duly
go
to
mount
Sion
to
worship
the
Lord
,
and
should
invite
their
brethren
to
go
along
with
them
.
But
why
is
this
noted
in
them
as
a
matter
remarkable
and
commendable
,
rather
then
in
other
the
tribes
of
Israel
?
Surely
because
these
tribes
were
seated
by
the
sea-side
,
in
the
outmost
parts
of
the
land
,
and
being
so
farre
off
from
the
temple
at
Jerusalem
it
was
the
clearer
proof
of
their
devotion
,
zeal
,
and
love
to
Gods
house
,
that
they
would
not
make
that
an
excuse
to
neglect
Gods
worship
,
but
would
at
the
times
appointed
go
up
to
his
house
,
and
there
offer
their
sacrifices
,
sacrifices
of
righteousnesse
,
as
they
are
here
called
,
that
is
just
,
righteous
,
and
acceptable
sacrifices
,
offered
in
faith
,
and
according
to
Gods
Law
.
For
they
shall
suck
of
the
abundance
of
the
seas
,
and
of
treasures
hid
in
the
sands
.
]
This
is
added
to
imply
both
that
being
inriched
by
God
,
they
should
be
the
better
able
to
bear
the
charges
of
their
journey
,
and
of
their
sacrifices
;
and
likewise
that
Gods
bounty
to
them
should
inlarge
their
hearts
with
the
more
servent
desire
of
returning
thanks
unto
him
,
whereas
many
men
the
more
they
suck
in
of
the
wealth
of
this
world
,
and
fill
their
bellies
with
this
hid
treasure
,
the
lesse
they
regard
Gods
ordinances
,
the
lesse
they
care
for
the
breasts
of
the
Churches
consolation
;
it
should
be
farre
otherwise
with
them
,
for
the
richer
they
grew
the
more
zealous
and
forward
they
should
be
in
all
the
duties
of
Gods
worship
and
service
.
Vers.
20.
And
of
Gad
he
said
,
Blessed
be
he
that
enlargeth
Gad.
]
Here
Moses
begins
with
the
sonnes
of
the
handmaids
,
and
first
with
Gad
,
and
in
this
first
clause
of
Gads
blessing
is
implyed
that
this
tribe
should
have
a
large
portion
in
the
land
,
and
that
God
should
afterwards
enlarge
it
by
further
conquests
.
He
dwelleth
as
a
lion
,
and
teareth
the
arm
with
the
crown
of
the
head
.
]
The
arm
noteth
strength
,
as
the
crown
of
the
head
,
principality
;
and
so
hereby
is
meant
that
as
a
lion
teareth
sometime
in
one
place
,
sometime
in
others
,
so
this
tribe
should
divers
wayes
spoyl
their
enemies
,
and
that
none
should
be
so
strong
or
excellent
but
Gad
should
overcome
them
:
a
great
blessing
indeed
to
them
who
had
their
inheritance
without
Jordan
,
and
bordering
upon
their
enemies
.
One
remarkable
instance
we
have
of
their
prowesse
,
1.
Chron.
5.
18
,
19
,
21
,
22.
Vers.
21.
And
he
provided
the
first
part
for
himself
,
because
there
in
a
portion
of
the
law-giver
was
he
seated
.
]
This
first
part
was
the
countrey
of
Sihon
,
which
was
first
conquered
.
It
is
said
that
the
tribe
of
Gad
provided
this
for
themselves
,
because
they
desired
it
of
Moses
for
their
inheritance
,
and
thereupon
offered
to
go
up
armed
in
the
forefront
of
the
battel
before
their
brethren
,
Numb
.
32.
17.
and
yet
withall
it
is
said
they
were
seated
in
a
portion
of
the
law-giver
,
because
God
by
Moses
the
law-giver
gave
them
this
for
their
inheritance
,
Numb
.
32.
33.
And
Moses
gave
unto
them
,
even
to
the
children
of
Gad
▪
and
to
the
children
of
Reuben
,
and
unto
half
the
tribe
of
Manasseh
,
the
sonnes
of
Joseph
,
the
kingdome
of
Sihon
King
of
the
Amorites
,
&c.
And
he
came
with
the
heads
of
the
people
,
he
executed
the
justice
of
the
Lord
and
his
judgements
with
Israel
.
]
Moses
speaks
here
prophetically
of
a
thing
to
come
,
as
if
it
had
been
done
already
;
and
his
meaning
is
,
that
this
tribe
should
with
the
Princes
and
Captains
of
the
people
go
forth
armed
before
their
brethren
,
and
execute
Gods
judgements
upon
the
Canaanites
.
Vers.
22.
Dan
is
a
lions
whelp
,
he
shall
leap
from
Bashan
.
]
That
is
,
look
as
a
lion
comes
rushing
suddenly
out
of
the
forrests
and
dennes
in
Bashan
,
and
seiseth
upon
those
that
passe
by
ere
they
thought
on
any
danger
;
so
should
the
Danit●s
leap
unexpectedly
out
of
their
forts
,
and
fastnesses
,
and
secret
places
,
where
they
lay
in
ambush
,
and
destroy
their
enemies
when
they
look
not
for
them
.
It
was
not
therefore
because
Bashan
was
a
part
of
Dans
territories
that
it
is
said
here
,
he
shall
leap
from
Bashan
(
for
Bashan
was
not
Dans
possession
but
Manassehs
,
Deut.
3.
1
▪
3.
All
Bashan
,
being
the
kingdome
of
Og
,
gave
I
unto
the
half-trib●
of
Manasseh
,
saith
Moses
)
but
it
was
because
Bashan
was
a
place
where
were
many
lions
,
to
whom
in
regard
of
their
sudden
assaults
made
upon
their
enemies
the
children
of
Dan
are
here
compared
.
Vers.
23.
O
Naphtali
,
satisfied
with
favour
,
and
full
with
the
blessing
of
the
Lord
,
possesse
thou
the
West
and
the
South
.
]
In
the
first
clause
of
this
prophet●call
blessing
▪
O
Naphtali
,
satisfied
with
favour
,
and
full
with
the
blessing
of
the
Lord
,
Moses
foreshews
the
fruitfulnesse
of
the
soil
wherein
this
tribe
should
have
their
dwelling
:
for
as
Jacob
did
in
this
regard
compare
this
tribe
to
a
hind
let
loose
that
hath
a
large
walk
,
scope
and
libertie
,
and
so
in
choice
of
pastures
finds
plenti●
of
feeding
,
Gen.
49.
21.
so
Moses
here
explaining
that
Metaphor
breaks
forth
into
an
admiration
at
the
consideration
of
the
great
plentie
and
abundance
of
good
blessings
which
their
inheritance
should
yield
them
:
but
withall
●seth
such
an
expression
to
set
forth
this
,
Naphtali
,
satisfied
with
favour
,
and
full
with
the
blessings
of
the
Lord
,
as
might
plainly
implie
,
first
,
that
their
blisse
should
consist
not
so
much
in
their
having
such
plentie
and
fulnesse
of
those
outward
blessings
,
as
in
their
being
fully
satisfied
therewith
;
and
that
the
thing
which
should
yield
such
satisfaction
to
their
souls
was
not
so
much
the
blessings
themselves
,
as
the
singular
love
and
favour
of
God
,
whereof
to
them
these
blessings
were
pledges
.
As
for
that
second
clause
,
possesse
thou
the
West
and
the
South
,
either
thereby
was
signified
that
their
lot
of
inheritance
should
fall
to
them
in
the
South-west
part
of
the
land
,
and
the
sea
lying
on
the
West
,
this
might
also
implie
that
besides
the
other
rich
commodities
of
their
land
they
should
also
enjoy
the
advantage
of
merchandising
too
;
or
else
it
is
onely
added
to
signifie
the
large
extent
of
their
portion
,
which
should
stre●ch
it self
farre
out
both
Westward
and
Southward
.
Vers.
24.
L●t
Asher
be
blessed
with
children
,
&c.
]
Three
things
are
in
this
verse
foretold
concerning
this
tribe
:
first
,
that
they
should
be
blessed
with
children
,
whereby
may
be
meant
not
onely
the
multitude
but
also
the
strength
,
healthfulnesse
,
beauty
and
comelinesse
of
their
children
:
secondly
,
they
should
be
of
a
meek
,
gentle
,
lovely
and
amiable
disposition
,
and
should
accordingly
be
greatly
beloved
by
all
that
dwelt
about
them
,
let
him
be
acceptable
to
his
brethren
;
and
indeed
it
is
God
that
énclines
the
hearts
of
men
to
love
those
that
are
most
lovely
:
and
thirdly
,
that
their
countrey
should
exceedingly
abound
with
oyl
and
other
good
things
,
which
is
expressed
figuratively
,
and
let
him
dip
his
feet
in
oyl
:
much
according
to
that
speech
of
Job
,
chap.
29.
6.
When
I
washed
my
steps
with
butter
,
and
the
rock
poured
me
out
rivers
of
oyl
:
and
indeed
hereto
agrees
that
which
Jacob
also
foretold
concerning
this
tribe
,
Gen.
49.
20.
Out
of
Asher
his
bread
shall
be
fat
,
and
he
shall
yield
royall
dainties
.
Vers.
25.
Thy
shee
s
shall
be
iron
and
brasse
,
and
as
thy
dayes
so
shall
thy
strength
be
.
]
In
this
verse
two
things
more
are
foretold
concerning
Asher
:
first
,
that
his
land
should
be
full
of
mines
of
iron
and
brasse
and
other
metals
▪
for
that
is
intended
in
the
first
clause
,
whether
we
reade
it
,
as
it
is
in
the
margin
,
under
thy
shoes
shall
be
iron
and
brasse
,
or
as
it
is
in
our
text
,
thy
shoes
shall
be
iron
and
brasse
;
secondly
,
that
they
should
continue
healthfull
and
strong
even
unto
old
age
,
and
as
thy
dayes
so
shall
thy
strength
be
,
that
is
,
all
thy
dayes
thy
strength
shall
continue
.
Vers.
26.
There
is
none
like
unto
the
God
of
Jesurun
,
who
rideth
upon
the
heaven
in
thy
help
,
&c.
]
Concerning
this
word
Jesurun
,
see
Deut.
32.
15.
As
before
Moses
blessed
the
severall
tribes
,
so
here
he
begins
to
set
forth
the
happinesse
of
all
the
people
,
even
all
the
tribes
in
generall
,
and
that
for
the
speciall
interest
that
they
have
in
God
,
who
hath
all
the
creatures
at
his
command
for
their
help
:
for
thence
is
that
phrase
of
Gods
riding
upon
the
heavens
in
their
help
,
whereby
is
implyed
first
,
that
look
as
a
man
turns
and
winds
the
horse
he
rides
on
which
way
he
ple●seth
,
so
doth
the
Lord
rule
the
heavens
and
all
the
host
of
them
;
and
secondly
,
that
when
Gods
people
are
in
any
distresse
,
and
present
help
is
necessary
for
them
,
God
will
come
in
to
their
aid
with
as
much
speed
as
the
heavens
move
.
Vers.
28.
Israel
shall
then
dwell
in
safety
alone
.
]
See
the
note
on
Numb
.
23.
9.
The
fountain
of
Jacob
shall
be
upon
a
land
of
corn
and
wine
.
]
That
is
,
the
people
which
flow
out
of
Jacob
,
as
out
of
a
well
or
fountain
,
shall
be
seated
in
a
fruitfull
land
:
so
that
fountain
is
here
used
for
a
river
or
stream
issuing
from
a
fountain
,
as
Psal.
104.
10.
He
sendeth
the
springs
(
or
fountains
)
which
runne
among
the
hills
;
and
waters
often
signify
peoples
,
Rev.
17.
15.
The
waters
which
thou
sawest
,
where
the
where
sitteth
,
are
peoples
,
and
multitudes
of
nations
and
tongues
.
And
thus
this
phrase
is
used
▪
Psal.
68.
26.
Blesse
ye
God
in
the
congregations
,
even
the
Lord
from
the
fountain
of
Israel
;
and
Isa.
48.
1.
Hear
ye
this
,
O
house
of
Jacob
,
which
are
called
by
the
name
of
Israel
,
and
are
come
forth
out
of
the
waters
of
Judah
.
Indeed
the
Hebrew
word
here
translated
the
fountain
,
doth
sometime
signify
an
eye
,
in
which
sense
some
interpret
this
place
,
that
the
eye
of
Jacob
should
look
upon
a
land
of
corn
and
wine
,
&c.
Vers.
29.
And
who
is
the
sword
of
thy
excellency
.
]
God
is
here
said
to
be
the
sword
of
Israels
excellency
,
because
it
was
by
his
fighting
for
them
that
he
became
famous
and
excellent
above
others
for
martiall
exploits
.
And
thine
enemies
shall
be
found
liars
unto
thee
.
]
That
is
,
they
shall
pretend
to
be
friends
for
fear
,
when
th●y
are
enemies
in
their
hearts
;
or
it
may
be
meant
that
the
boasting
of
their
enemies
in
the
help
of
their
idol-gods
,
and
their
vilifying
the
strength
of
Israel
,
through
the
assistance
of
their
God
,
should
in
the
conclusion
be
discovered
to
be
lies
.
CHAP.
XXXIV
.
Vers.
1.
ANd
Moses
went
up
from
the
plains
of
Moab
unto
the
mountai●
of
N●bo
,
&c.
]
Look
as
the
labourer
,
when
the
night
comes
,
goes
to
his
chamber
that
he
may
lay
himself
down
to
rest
;
so
did
Moses
,
at
the
commandmen●
of
the
Lord
,
go
up
to
mount
Nebo
to
die
.
And
the
Lord
sh●wed
him
all
the
land
of
Gilead
unto
Dan
,
&c.
]
That
is
,
he
shewed
him
the
whole
land
of
Canaan
:
for
Gilead
was
on
the
outside
of
Jordan
,
and
given
to
Reuben
,
Gad
and
Manasseh
,
Deut.
3.
12
,
13.
Dan
which
wa●
called
also
Leshem
,
Josh.
19.
47.
or
Laish
,
Judg.
18.
27
,
29.
was
a
city
in
the
furthest
part
of
the
land
Northward
,
where
also
the
portion
of
Naphtali
lay
:
the
land
of
Ephraim
and
Manasseh
was
in
the
midst
of
Canaan
in
Samaria
,
the
land
of
Judah
was
in
the
Southern
part
of
the
countrey
,
and
the
midland
sea
,
called
the
utmost
sea
,
vers.
2.
was
the
Western
coast
:
this
view
therefore
which
Moses
had
of
the
whole
land
was
by
the
marvellous
work
and
grace
of
God
toward
his
servant
,
for
by
the
ordinary
power
of
nature
it
was
not
possible
that
in
one
place
,
and
at
one
time
,
he
should
behold
so
large
a
countrey
;
and
therefore
God
saith
to
Moses
,
ver.
4.
I
have
caused
thee
to
see
it
with
thine
eyes
.
And
this
doubtlesse
God
did
for
him
,
to
comfort
him
,
and
to
allay
the
bitternesse
of
death
,
by
shewing
him
before
his
death
what
a
rich
pleasant
and
fruitfull
countrey
God
had
provided
for
his
afflicted
people
:
for
though
he
were
never
like
to
set
his
foot
upon
it
,
yet
it
must
needs
do
him
good
to
think
that
Israel
,
the
people
whom
●e
loved
so
dearly
,
should
enjoy
so
fair
an
habitation
.
Vers.
5.
So
Moses
the
servant
of
the
Lord
dyed
there
,
&c.
]
Though
Moses
brought
the
Israelites
to
the
river
Jordan
,
yet
into
the
land
of
Canaan
he
might
not
carry
them
,
that
honour
was
reserved
for
Joshua
or
Jesus
the
sonne
of
Nun
;
and
so
it
is
also
spiritually
.
The
law
may
fit
us
and
prepare
us
for
Christ
,
but
it
can
never
bring
us
into
possession
of
the
heavenly
Canaan
,
that
honour
is
peculiarly
reserved
for
our
Lord
Jesus
Christ
,
who
by
his
own
bloud
opened
a
way
into
that
holy
place
,
having
obtained
eternall
redemption
for
us
,
Heb.
9.
12.
and
is
now
gone
before
thither
to
prepare
a
place
for
us
.
Vers.
6.
And
he
buried
him
in
a
valley
in
the
land
of
Moab
,
&c.
]
That
is
,
Jehovah
buried
him
,
or
M●chael
,
Jude
9.
Now
this
buriall
of
Moses
by
Christ
was
a
type
of
Christs
abolishing
the
ceremoniall
law
given
by
Moses
;
for
it
is
he
that
hath
abolished
the
law
,
and
the
ordinances
,
he
hath
blotted
out
the
handwriting
of
ordinances
,
that
was
against
us
which
was
contrary
to
us
,
and
took
it
out
of
the
way
,
Coloss.
2.
14.
But
no
man
knoweth
of
his
sepulchre
unt●
this
day
.
]
There
was
never
any
of
Gods
Worthyes
deserved
the
honour
of
being
carryed
to
the
grave
with
the
solemnity
of
a
mournfull
funerall
better
then
Moses
did
,
who
had
brought
the
Israelites
out
of
Egypt
,
and
had
fourty
years
together
endured
so
much
for
their
sakes
in
governing
them
,
and
leading
them
through
the
wildernesse
;
yet
lest
the
Israelites
should
in
a
preposterous
zeal
yield
any
superstitious
honour
either
to
his
dead
body
,
or
sepulchre
,
the
Lord
would
not
suffer
them
to
bury
him
,
but
miraculously
conveyed
away
his
dead
body
,
and
buried
it
,
nor
ever
suffered
them
to
know
where
he
was
buried
.
Indeed
it
is
said
,
Jude
9.
That
Michael
the
Archangel
contended
with
the
devil
,
and
disputed
about
the
body
of
Moses
,
whereby
it
appears
that
the
devil
would
have
had
the
place
of
his
buriall
known
,
that
it
might
have
been
an
occasion
of
idolatry
,
but
the
Lord
prevented
this
mischief
.
And
besides
,
by
burying
the
dead
body
of
Moses
in
an
unknown
place
,
lest
the
Israelites
should
take
up
his
dead
body
again
in
an
unwarrantable
manner
,
and
carry
it
with
them
into
the
land
of
Canaan
,
the
Lord
Christ
was
pleased
to
signify
,
though
more
obscurely
,
that
he
hath
so
abolished
the
legall
ordinances
,
that
they
must
be
buried
in
eternall
oblivion
,
and
never
be
looked
after
nor
minded
any
more
.
And
indeed
they
that
go
about
to
revive
any
of
those
ceremonies
of
the
law
,
their
work
is
no
other
in
Gods
eyes
then
the
raking
up
of
Moses
dead
body
,
which
the
Lord
would
not
have
to
be
taken
●p
again
from
the
sepulchre
wherein
he
laid
it
.
Vers.
9.
And
Joshua
the
sonne
of
Nun
was
full
of
the
spirit
of
wisdome
;
for
Moses
had
laid
his
hands
upon
him
.
]
See
Numb
.
27.
18.
FINIS
.