Annotations on the Pentateuch, Psalms, Song of Songs, Biblical commentary 2 · Chapter 20

Annotations on the Pentateuch, Psalms, Song of Songs · Biblical commentary 2 · Chapter 20

p. 70CHAP. XX.

1, The ten Commandements are spoken by God on mount Sinai, 18, With thunders, lightnings, sound of the trumpet, &c. whereat the people are afraid. 20, Moses comforteth them. 22, God upon this occasion, againe forbiddeth them Idolatrie. 24, Of what sort the altar should be.

AND God spake all these words, saying; I, Iehovah thy God which have 12brought thee out from the land of Egypt, from the house of servants. Thou shalt not have any other gods before my 3face. Thou shalt not make unto thee a graven thing, or any likenesse of things which 4are in the heavens above, or which are in the earth beneath, or which are in the waters beneath the earth. Thou shalt not bow downe 5thy selfe to them neither serve them: for I Iehovah thy God am a jealous God, visiting the iniquitie of the fathers upon the sonnes, upon the third and upon the fourth generation of them that hate me: And doing mercy 6unto thousands of them that love mee and of them that keepe my Commandements. Thou shalt not take up the name of 7Iehovah thy God in vaine, for Iehovah will not hold him guiltlesse, that shall take up his name in vaine. Remember thou the Sabbath 8day, to sanctifie it. Six daies shalt thou 910labour, and shalt doe all thy worke. But the seventh day is a Sabbath to Iehovah thy God: in it thou shalt not doe any worke; thou, or thy son, or thy daughter, thy man servant, or thy woman servant, or thy cattel, or thy stranger which is within thy gates. For in sixe daies Iehovah made the heavens and the earth, the sea and all which are in them; and rested in the seventh day: therefore Iehovah blessed the Sabbath day, and sanctified it. Honour thy father and thy mother, that thy dayes may bee prolonged upon the land which Iehovah thy God giveth thee. Thou shalt not kill. Thou shalt not commit adulterie. Thou shalt not steale. Thou shalt not answer a false witnesse against thy neighbour. Thou shalt not cover thy neighbours house: thou shalt not covet thy neighbours wife, or his man servant, or his woman servant, or his oxe, or his asse, or any thing which is thy neighbors. And all the people saw the voices, and the lightnings, and the voice of the trumpet, and the mountaine smoaking: and the people saw, and removed away; and they stood a farre off. And they said unto Moses, Speake thou with us and we will heare; and let not God speake with us, lest we die. And Moses said unto the people; Feare not, for God is come for to tempt you; and that his feare may be before your faces, that you may not sinne. And the people stood afarre off: and Moses drew neere unto the thicke darknesse where God was. And Iehovah said unto Moses, Thus thou shalt say unto the sons of Israel: you have seene that I have spoken with you out of the heavens. Yee shall not make with me gods of silver, or gods of gold yee shall not make unto you. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offrings, and thy peace offrings, thy sheepe and thy oxen: In every place where I shall make the memoriall of my name, I wil come unto thee, & I wil blesse thee. And if thou wilt make unto me an altar of stones, thou shalt not build them of hewen stones: for if thou lift up thy toole upon it, thou hast polluted it. And thou shalt not goe up by steps unto mine altar, that thy nakednesse be not discovered thereon.

p. 71Annotations.

GOd spake] The Law was given by the ministerie of Angells, Hebr. 2. 2. Act. 7. 53. out 1of the midst of fire, cloud and darknesse, with a great voice, which shooke the earth, Deut. 4. 22. Heb. 12. 26. all these words] these tenne Commandements following; and he added no moe, Deut. 5. 22. wherefore they are called the ten Words, Ex. 34. 28. that is, the ten Commandements; as the Word of God, Marke 7. 13. is the commandement of God, Matth. 15. 6. See the notes on Exod. 34. 28. The Apostle calleth the Law, the voice of words, Heb. 12. 19.

Vers. 2. I Iehovah] understand, I am Iehovah, as 2the Greeke explaineth it: or, I Iehovah am thy God. The words I Iehovah, note the unity of the God-head, as elsewhere he saith, Iehovah our God, Iehovah is one, Deut. 6. 4. what the name signifieth, is noted on Gen. 2. 4. Exod. 6. 3. thy God] though he is so by creating us, yet here he specially intendeth the covenant of grace, made with his people; whereby they are blessed that have Iehovah for their God, Psalm. 33. 12. From hence ariseth his authority to command; and this is a reason of our obedience, because he is Iehovah, and our God: therefore as it is here prefixed to the first commandement, so is it annexed to the rest, as to the second in Lev. 19. 4. 31. to the third, in Lev. 19. 12. to the fourth, in Lev. 19. 3. 30. to the fift, in Lev. 19. 3. 32. to the sixt, in Lev. 19. 16. to the seventh, in Lev. 18. 6. &c. to the eighth, in Lev. 19. 11. 12. to the ninth, in Lev. 19. 16. and generally to all the commandements, Lev. 18. 5. and 19. 37. of servants] the Greeke and Chaldee saith, of servitude, or bondage: see Exod. 13. 3. Egypt was a furnace of iron, Deut. 4. 20. a figure of our spirituall bondage and misery under Satan: and the deliverance from it figured our salvation by Christ, Coloss. 1. 13. Luke 1. 71 74. 79. Acts 26. 18. from these graces are forcible arguments to perswade us to faith and obedience: Ye are my witnesses, saith Iehovah, &c. that ye may know and beleeve me, and understand that I am …e. I, I am Iehovah: and beside me there is no Saviour. I have declared and have saved, Esay 43. 10. 11. 12. I am Iehovah thy God, the Holy one of Israel, thy Saviour, I gave Egypt for thy ransome, &c. Esay 43. 3.

Vers. 3. Thou shalt not have] or, There shall not be to thee: but this Hebrew phrase the Holy Ghost 3changeth into another equivalent; as, There is not to us, Luke 9. 13. that is, We have not, Matth. 14. 17 This and most of the other precepts are prohibitions, forbidding the evill, expresly commanding the contrary good inclusively: for wee must both … evill and doe good, Psalme 34. 15. But Gods forbode bindeth most strictly, and alwayes, and we are borne in evill and are prone unto it, rather then to good; and are therefore called by these commandements from all corruption, unto the integrity wherein God first created us. other gods] the Chaldee explaineth it singularly, other god: and so the Scripture also expresseth it, in Exod. 34. 14. Psal. 81. 10. For, Is there a god beside me? saith the Lord, Esay 44. 8. There is none other god but one; though there bee many that are called gods, 1 Cor. 8. 4. 5. unto whom the vaine heart of man falsly attributeth deity: for whatsoever the Gentiles sacrificed, was unto devils, and not to god, 1 Cor. 10. 20. Levit. 17. 7. Deut. 32. 17. And the gods that have not made the heavens and the earth, they shall perish from the earth, and from under these heavens, Ier. 10. 11. Hereby on the contrary wee are commanded to have Iehovah for our God: which is, to know him, and to serve him with a perfect heart, and with a willing mind, 1 Chron. 28. 9. to love him with all the heart, and with all the soule, and with all our might, Deut. 6. 4. 5. to feare, beleeve, honour, obey, and cleave unto him, Deuter. 6. 13. 2 Chron. 20. 20. Psal. 22. 24. 1 Sam. 15. 22. Deut. 11 22. before my face] or against my face, that is, against, or before mee: the Greeke and Chaldee translate it, but me. After, in verse 23. Moses saith, with me. It implyeth also all time and place: as, before the Sunne, Psal. 72. 17. is, so long as the Sunne endureth; so here before me, is so long as I am, for ever and ever. And all place, as, Whither shall I flee from thy face (or presence?) Psal. 139. 7. Therefore also the face or presence of God is here mentioned, because he beholdeth the secrets of the heart, Psal. 44. 21. 22. and 139. 23. 24. and the Law (and so every precept) is spirituall, Rom. 7. 14. and bindeth the whole man, body, soule, and spirit; the underdanding, the will, and the effects of them both, for ever.

Vers 4 Thou shalt not make] As the former precept 4forbade all feigned gods, so this forbids all feigned service, whether it be to the true God, or any other: and commandeth to worship God in spirit and truth, Iohn 4. 24. In the Chaldee paraphrase called Ionathans, this is expresly said to bee the second Commandement; and such is the generall opinion of the Iew Doctors; as Philo in exposit. Decalogi; Iosephus antiq l. 3. and others: yet some now would make this but a part of the first Commandement. So the Sabbath is by him and other ancient Rabbines called the fourth precept, (as is observed on Gen 49. 12.) which by the others account must be the third. Making, here meaneth not onelyonly with the hand, but with the heart or imagination; for we ought not to thinke that the godhead is like unto gold, &c. Act. 17. 29. And to worship the Sunne or Moone, or any creature, is to make an Idoll of it, Deut. 4. 17. 19. unto thee] to (or for) thy selfe: to wit, without commandement from God; for by his commandement Moses made the Cherubims in the sanctuary, Exod. 25. 18. and the brazen Serpent in the wildernesse, Num. 21. 8. And this forbiddeth not all images of creatures for civil use, (which are allowable, Matth. 22. 20.) but for religious. So the Law explaineth it; as, ye shall not set up any image of stone in your land, to bow downe unto it, Levit. 26. 1. and the Prophets phrase of Images which ye made unto you, Amos 5. 26. is expounded thus, which ye made to worship them, Acts 7. 43. But to make any image of the invisible God, is altogether unlawfull, and unpossible, Deut. 4. 12. 15. p. 72Esay. 40. 18. Rom. 1 22. 23. And by this, for thy selfe, he forbiddeth …king of any for others alwayes when Aaron made one for the people, Exodus …2. 1. …. The Hebrew … say, He that … (… and idols) for himselfe thought he make it not with his … hand, nor serveth it, he is guilty. Likewise he … maketh an idoll with his hand for others, though he maketh for an …, he is guilty. Therefore hee that maketh an idoll for himselfe with his owne hands, he is double guilty: Maim any intreat. of Idolatry, c. 3. S. 9. … a graven thing] Hebrew, Pesel; which is any thing hewen; graved, out, or car…ed: the Greek translateth it, an Idoll, the Chaldee, an Image, and the Thargum called Ionathans, addeth Image or Figure. And the holy text elsewhere expresly condemneth Images; Ezek. 16. 17. and not onelyonly graven, but molten, Hos. 13. 2. or painted, Ezek. 8. 10. So under this one particular, all portratures, and humane devices are forbidden, not only things made with hand, but with heart and thought, Act. 17. 25. 29. Every such Image is a teacher of lies, Hab. 2. 18. and who so formeth a god, or melteth a graven image, it is profitable for nothing, Esay 44. 10. likenesse] in Hebrew, Temunah: which Moses openeth by two other words, Semel, and Tabnith; that is, Similitude and Figure, Deut. 4. 16. and elsewhere he nameth also Maisebah, and Maskith, that is, Statue; (or pillar) and Picture, Levit. 26. 1. So that all shapes, portratures, precepts, and devices of men, are forbidden in Gods worship, Esay 29: 13. Matt. 15. 8. 9. Coloss. 2. 23. And on the contrary, Gods commandements and statutes for his worship and servico to be kept & practised, without adding 4any thing unto them, or taking any thing from them, Deut. 5. 32. and 6. 17. 18. and 12. 8. 28. 32. in the heavens] as the Sunne, Moone, Starres, Fowles, or the like; Deut. 4. 17. 19. The worshipping of Angels is also forbidden, Coloss. 2. 18. in the earth] as the likenesse of man or woman, or of beasts, or creeping things, Ezek. 23. 14. Deut. 4 16. 17. 18. Esay 44. 13. After this manner, the nations of the world corrupted true religion, Rom. 1. 23. in the waters] as any fish or the like, Deu. 4. 18. So all resemblances whatsoever, are here forbidden, which men can make. Behold, they are all vanity, their workes are nothing, their molten images are wind and confusion, Esay. 41. 29.

Ver. 5. not bow downe] or, not worship: under this one, all other gestures of reverence are forbidden; 5as bowing the knee, 1 King. 19. 18. kissing, Hos. 13 2. lifting up of the eyes, Ezek. 18. 6. spreading out of the hand, Psal. 44. 21. and the like. Contrariwise they are to be broken down, burned, destroyed, and detested, Deut. 12. 3. and 7. 25. 26. Esay 30. 22. 8. to them] that is, to any creature, Rom. 1. 25. though an Angell, Rev. 22. 8. 9. or, to the Image of any creature; or of God himselfe, Esay 40. 18. 21. Rom. 1. 23. or to any …orke of our owne hands. Ier. 1. 16. Mic. 5. 13. And as we may not bow downe unto them, so neither before them, 2 Chron. 25. 14. yea …ese two phrases doe one explaine another; as to pray before the Lord, 1 Chron. 17. 25. is to pray …, 2 Sam. 7. 27 and to bow downe (or worship) … the Devill, Luke 4. 7. is to bow downe unto him, Mat. 4. 9. But to bow downe unto men, for civill honour is lawfull, Gen. 23. 7. Sam. 24. 8. serve them] The Hebrew gnabad, implyeth all manner of service, both that which in Greek is called L…r…id, as in this place; and Doule…a as by it the Greek version explaineth it, in Exod. 23. 33. and many other places. The Hebrew Doctors say, The root of the commandement against idolatry, …, that men should not serve any of all the creatures; neither Angell, nor spheare, nor starre, not any of the foure elements, nor any thing that is created of them. And although he that serveth knowes that the Lord is God, and serveth the creature after the manner that Enos and the men of his age served at first; (whereof see the notes on Gen. 4. 26.) yet loe, hee is an idolater. Maimony in Misneh, treat. or Idolatry; chap. 2. S. 1. VnderUnder this name Serve, is comprehended every religious worke, with hand, mouth, or heart: as prayer, or thanksgiving, Esay 44. 17. Ier. 2. 27. confidence in them, Psal. 115. 4. 8. offring of sacrifice, 2 King. 17. 35. burning of incense, Ier. 18. 15. preaching for them, Ier. 2. 8. asking counsell of them, Hosea 4. 12. building temples, altars, or other monuments unto them, Hos. 8. 14. and 12. 11. erecting of ministeries, Numb. 8. 24. or doing any ministeriall worke for their honour, Amos 5. 26. compared with Numb. 4. 24. 25. contributing to their maintenance, Numb. 7. 3. 5. Nehem. 10. 32. 39. all fellowship with them, Esay 44. 11. communion in the service of them, 1 Cor. 10. 18.—21. 2 Cor. 6. 16. 17. familiar conversing with teachers of Idolatry, 2 Iohn 10. 11. reading the bookes thereof, Acts 19. 19. or any other way to learne their abominations, Deut. 12. 30. The Hebrewes say, Idolaters have made many bookes of their service, and of the workes and rites of the same; the holy blessed (God) hath commanded us that wee should not at all reade in those bookes. Maimony treat. of Idolatry, c. 2. S. 2. Also they say, He that serveth an Idol, after the manner of the usuall service thereof, although hee doe it in contempt thereof, he is guiltie. Maimony ibidem, c. 3. S. 5. On the contrary, God hereby requireth, that wee serve him, in such places, and with such things and rites as himselfe hath commanded, Deut. 12. 5. 6. 14. 28. and serve him onelyonly, 1 Sam. 7. 3. Matt. 4. 10. jealous] and a consuming fire, Deut. 4. 24. God as said to be an husband unto his people, Ierem. 2. 2. Hosea 2. 19. idolatry, is whoredome, Deut. 31. 16. Iudg. 2. 17. Ierem. 3. 9. 20. Therefore Gods indignation against this sinne, is called jealousie: and as that is the rage of a man, so that hee will not spare in the day of vengeance, Prov. 6. 34: so the Lord here threatneth to visit, that is, to search out and punish this iniquity: for so visiting often signifieth, Ier. 44. 13. and 5. 9. 29. and when hee visiteth them, they shall fall and perish, Ier. 6. 15. and 10. 15. the sonnes] or children, posterity; meaning such as are transgressors with their fathers, as after he saith of them that hate me. So here the Chaldee paraphraseth, upon the rebellious sonnes. Otherwise, if the sonne feare, and doe not such evill, God saith, hee shall not dye in the iniquity of his father, but, hee shall surely live, Ezek. 18. 4. 10. 13. 14. 17. generation] this word is supplyed both in the Greek and Chalde… p. 73…. The Heb. phrase is, on the thirds, and on the … such defects are common, see Exo. 12 3. Gen. 4. 20. & 24. 22. So alter in v. 6. unto thousands, that is, the thousand generation. of them that hate me] or, to my haters: whereunto the Chald. addeth, where the sons goe on to sin after their fathers. For hereby they turne to be Gods enemies, Mic. 2. 8. as they do love him, that keepe his commandements, v. 6.

Verse 6. love me &c.] Love is first named as that from which the keeping of the commandements proceedeth, Iohn 14. 15: for the end of the Commandement, is Love out of a pure heart, &c. 1 Tim. 1. 5. and towards such as love him, and keepe his commandements, God keepeth covenant and mercy, Daniel 9. 4. The Hebrew Doctors write, Let not a man say, loe I doe the Law, and exercise my selfe in the wisedome thereof, to the and that I may receive all the blessings that are written therein; or that I may be worthy of life, in the world that is to come: and I will keepe mee from the transgressions which the Law warneth me of, that I may bee delivered from the curses written in the Law, or that I bee not cut off from the life of the world to come. It is not meet to serve God after this manner. For hee that serveth thus, serveth of feare, &c. but hee that serveth of love, exerciseth himselfe in the Law, and walketh in the waies of wisedome; not because of any thing in the world, nor for feare of evill, or that he may inherite good things: but doth the truth, because it is the truth, &c. And this is a very great dignitie which no wise man is worthy of: and it was the dignity of Abraham our father, whom the holy blessed (God) calleth his Lover (or Friend, Esay 41. 8.) because he served him not but of Love. And this is the dignitie which God commandeth us, by the hand of Moses, saying; And thou shalt love the Lord thy God, (Deut. 6. 5.) And at what time a man loveth the Lord, with love convenient, immediately hee will doe all the commandements, out of love, &c. Maimony treat. of Repentance, c. 10. S. 1. 2.

Verse. 7. not take up] to wit, upon thy lippes, or mouth, (as this phrase is opened in Psalme 16. 4. and 50. 16.) that is, not speake, use, or mention. So to take up a proverbe, Esay 14. 4. to take up a lamentation, Ezek: 26. 17. is to speake or utter the same. The Chaldee restraineth it to one particular, thou shalt not swears by the name, &c. and the Thargum called Ionathans, thus, My people the house of Israel; Let not any of you sweare by the name of the Word of the LORD your God in vaine: But though swearing be a principall thing here intended, Esay 48. 1. yet the precept is more large, forbidding all unreverent & unholy use of Gods name, in heart, mouth, oraction: and commanding the fanctifying thereof, as it is Holy and Reverend, Matth. 6. 9. Psalme. 111. 9. and to sweare by the same, Deut. 6. 13. Name] that whereby God hath made himselfe knowne, as his titles and attributes, Exod. 54. 56. 7. his Word, Law, Gospell, Deut. 32. 3. Act. 9. 15. (as the Law of Christ, Esay 42. 4. inexpoundeth he his Name, Matt. 12. 21.) also prayer, Gen. 4. 26. and Gods whole worship, and all ordinances: pertaining thereto, Deut. c. 12. 5. Mal. 1. …. 12. Mic. 4. 5. his sacraments, Matth. …8. …8. 19. censures, 1. Cor. 5. 4. 5. Matt. 18. 20. and whatsoever belongeth to Christian religion, is comprised in this Name of God. That as the second commandement teacheth us wherewith to serve the Lord: so this third directeth us unto the holy use of all religion, in heart, profession, & action. in vaine] or, to vanitie: which word implyeth also falsitie, (as after in v. 16.) and so it is used to denote false religion or idolatry, Ier. 18. 15. Ion. 2. 9. false doctrine, error, and heresie, Lam. 2. 14. Ezek. 13. 6. 7. but commonly vaine and fruitles speaking or doing, whereof no good commeth, Ps. 127. 1. 2. Esay 1. 13. Ier. 4. 30. and 6. 29. So two things chiefly are here forbidden; the mentioning or using of Gods name, in word or deed, when it should not be used; for that there is no just cause so to doe: secondly, the using of it amisse, whē duty bindeth us to use it with feare and holinesse. As swearing when there is no cause of an oath, Matt. 6. 34. and swearing falsly, Levit. 19. 12. swearing and not performing, 2 Chron. 36. 13. vowing and not paying; Deuternomie 23. 21. vaine praying, in respect of matter or manner, Iob 35. 13 Matt. 6. 7. corruption in teaching, or hearing the Word of God, Ezek. 21. 29. 2 Cor. 2. 7. Matt. 13. 19. Ezek. 33. 31. abusing the Word to unlawfull arts, superstition, jesting, profanenesse, Deut. 18. 11. Esay 66. 5. abuse of the sacraments and holy mysteries, Mal. 1. 11. 12. 1 Cor. 11. 27. 29. Ier. 7. 4. 10. abuse of ecclesiasticall censures, Esay 66. 5. abuse of Lots; Esth. 3. 7. Prov. 16. 33. hypocrisie in any religious worke, Mat. 15. 7. 8. 9. and all unbeliefe, Rom. 14. 23 Iam. 1. 6. a sinfull conversation, whereby the name of God is blasphemed among the Gentiles, Rom. 2. 24. with whatsoever else is contrary to the sanctifying of Gods name; which on the other part is here commanded, Lev. 22. 31. 32. The Hebr. Doctors say; Whosoever transgresseth wittingly, and without constraint, any one of all the commandements spoken of in the Law, with a contemptuous soule, to provoke (Gods) anger; loe this man polluteth the Name (of God:) and if he transgresse in the presence of the men of Israel, he polluteth the Name publikely. Also whosoever separateth himselfe from transgression, or doth that w^ch is commanded, not for any thing in the world, nor for feere or dread, nor for to seeke honor; but for our blessed Creators sake, as Ioseph the just refrained himselfe from his masters wife, (Gen. 39. 9.) loe this man sanctifieth the Name (of the Lord). Maimonian Iesudei hatorah, c. 5. S. 10. guiltlesse] or, cleare, innocent: that is, he will not leave him unpunished: (so the phrase signifieth, as is opened in 1 King. 2. 9.) but he shall be plagued in this world, or in that which is to come, as Tharg. Ionathan paraphraseth, the Lord will not hold him just (or innocent) in the great day of judgmēt.

V. 8. Remember] Heb. To remember: of w^ch phrase, 8see Exo. 13. 3. God speaketh thus of this commandement, to note the importance of it; for hereckoneth the breach of this precept, as one of the greatest sins in Israel, Ezek. 20. 12. & 22. 8. & 23. 38, &c Likewise to signifie the antiquitie of it, as being from the creation of the world; Gen. 2. 2. 3. and for that it was to bee kept but one day in seven; that when the time come it be not forgotten or neglected. In repeating this law, Moses saith Observe (or keep) the sabbath. Deut. 5. 12. In Esa. 58. …3. the Lord p. 74add … two words … to call the Sabbath a Delight the holy day of the Lord honourable, all which doe show the waight of this precept. Sabbath day▪ that is the day of rest or of ceasing, namely, from our owne workes, as God did from his, Heb. 4. 10. See the nobles on Gen. …2. 3. A day is either large of twentie four houres, or strict of twelve houres, Iohn 1…. 9. This here is meant of the large day, which in Israel began at evening; as Levit. 23. 32. from evening to evening, you shall rest your Sabbath. sanctifie it] that is, separate it from common worke, such as pertaine to this naturall life; & consecrate it to God and holy works, such as concerne the spirituall life. As to have holy convocations or assemblies of the Church, Levit. 23. 3. in them to pray, Acts 16. 13. to reade and expound the Scriptures, Luk. 4. 16. 22. Acts 15. 21. to dispute of matters of religion, Acts 17. 2. 3. and 18. 4. to talke and meditate on Gods Word and worke, Psalme 92. to doe workes of merciemercy to them that are in miserie, both to man and beast, Matt. 12. 10. 11. 13. Luke 13. 10. 11. 17. and all other like actions tending to sanctification. And as all things are sanctified by the word of God and prayer, 1 Tim. 4. 5. so of the Sabbath, the Hebrewes say, It is commanded to sanctifie it with words, both at the comming in, and at the going out thereof. At the comming in to blesse God, which hath given his Sabbath for a remembrance of the creation of the world, a beginning of holy convocations, a remembrance of the comming out of Egypt, and which of his love hath chosen and sanctified his Church above all peoples, &c. at the going out of it also to blesse God, which hath separated betweene the holy and the prophane, betweene light and darknesse, between Israel and other peoples, betweene the seventh day, and the six working dayes. Maimony in treat. of the Sabbath, ch. 29. S. 1. 2. 3.

Vers. 9. labour] or serve, which some doe understand 9thus; Six daies thou shalt serve the Lord, and doe thine owne worke also: for service is a dutie to the Lord, Exod. 3. 12. & 23. 25. But comparing this place with Exod. 34. 21. where it is opposed unto Rest, it seemeth rather to intend our owne worke or labour, which God of his bounty alloweth to be followed the six daies, that we may the mo… willingly and cheerfully serve him in the seventh▪ thy worke] the Greeke translateth, thy … …by is meant things necessary as well for bodie … soule, and things good and lawfull permi… … of God, as it is written, Let him labor and worke … his hands the thing that is good, Ephel. 4. 28. … in Ps…. 91. 11. all thy waies, meane such as God had appointed to walke in: which words Satan therfore omitted when the alledged that Scripture … Christ… unlawfull wares, Matt, 4. 6.

V. 10. But] … And the seventh. This is perpetuall 10… one day of seven be a Sabbath: but that seventh day▪ which Moses commanded, is changed by Christ into … … … of the weeke, called the … because our Lord Christ (who … … Esay 65. …. …) finished his worke and rose from the dead that day, Mat. 28. 1. 2. 6. and his disciples assembled in that day and after unto praier and religious works, Ioh. 20. 19. 26. Act. 20. 7. 1 Cor. 16. 1. 2. And if the bringing of Israel out of Egypt, was such a work, as God for a memoriall thereof, made that day & monethmonth the head and beginning of the moneths of the yeere, otherwise than had been before, as is shewed on Exod. 12. 2. how should not out redemption from death and hell, (manifested in the day that Christ rose from the dead, 1 Cor. 15. 14. 17.) deserve much more to be remembred in the day thereof: and the creation of the new world be celebrated, as of the old. The Heb. Doctors have a saying, that the world was not created but for the Messias; Thalm. in Sanhedrin. c. Chelek. And the bringing out of Egypt is made a reason why the Iewes should keepe their Sabbath, Deut. 5. 15. our deliverance by the Messias is a more weighty reason. Therfore as the other Iewish Sabbaths were figurative, & had their end in Christ, Colos. 2. 16. 17. so the seventh day in this Sabbath was also figurative, and is ceased; but the Sabbath still remaineth, Matt. 24. 20. in it] these words are added also in the Gr. version. any worke] to wit, of thine owne, or for this naturall life; and under the name of worke, is comprehended buying and selling of wares, or of victualls, Neh. 13. 16. 17. carying of burdens, Ier. 17. 22. enbalming of the dead, Luk. 23. 54. 56. dressing of victuals, Exod. 16. 23. going of journeyes, Exod. 16. 29. Act. 1. 12. or any other thing that is of our owne waies, or pleasures, or speaking our owne words. Esa. 58. 13. even the work of the Lords Tabernacle might not be done on the Sabbath, Exod. 31. 13. 17. but it is expresly commanded to rest on that day, Exod. 23. 12. Whereupon the Hebr. Doctors say, though they be things which are not work yet we must rest (or cease) frō them; namely, things like unto work, as climbing of a tree, riding on a beast, or the like. Likewise, judging of civill causes, putting off of the shooe, and taking the brothers wife, (spoken of in Deut. 25. 5. 9.) separating of …ithes, first fruits, &c. valuing of things, (spoken of in Lev. 27.) And from the Law, in Esay 58. 12. they teach it is unlawfull for a man to speake with his partner (on the Sabbath day) what hee will sell on the morrow, or what hee will buy, or how hee will build his house, and the like. Also that it is unlawfull for a man to visit his gardens or fields on the Sabbath; for to see what they need, or how they grow, for this is to doe his owne pleasure, (Esay 58. 13.) neither might they punish (or execute) malefactors on the Sabbath, though the punishment of such is a thing commanded Maimony treat of the Subbath, c. 21. & 23. & 24. Neither was it lawful to many a wife on the Sabbath day: neither … they on the evening of the Sabbath, … on the first day of the weeke, left they should pollute the Sabbath by dressing of meat for the feast. Maimony treat of …, c. 10. S. 14. How beit things belonging to Gods service, (though laborious to the body,) as killing & dressing of the sacrifices, &c. were to be done on the Sabbath, 1 Chron. 23. 31. Matt. 12. 5. and so for works of mercy to men, Hos. 6. 6… So the … held it a Sabbath dayes worke, to … sit the sicke; and say, that perill of life putteth away p. 75the Sabbath; therefore to a sicke person that is in danger, they doe all things need full for him on the Sabbath day. Maimony treat. of the Sabbath, chap. 24. S. 5. and chap. 2. S. 1. man-servant, &c.] that they may rest, as well as thou, Deuteronomie 5. 14. Here the Hebrewes say, The man and woman servant, whom wee bid to keepe Sabbath, are servants that are circumcised and baptised, &c. and have received the commandements which servants are bound unto. But servants not circumcised nor baptised, but onelyonly have received the seven Commandements given to the sonnes of Noe; they are as sojourning strangers, and may doe worke for themselves openly on the Sabbath, as an Israelite may on a working day. Maimony, treat. of the Sabbath, chap. 20. S. 14. But this permission seemeth unto mee, to bee against Gods Law: which from the creation was given to all the world, Genesis 2. 2. 3. yet the Iewes restraine it to themselves, from Exodus 31. 17. see the annotations there. cattell] or beast; which in Deuteronomie 5. 14. is amplified thus, thine oxe, or thine asse, or any beast of thine. thy stranger,] in Greeke, the proselyte. thy gates] the Chaldee expounds it, thy cities. So that which in 2 Samuel 10. 8. is called the entring in of the gate, is in 1 Chron. 19 9. the entring in of the citie.

Vers. 11. therefore] Hereby it appeareth, that 11the Sabbath was instituted from the beginning of the world, and so was given to all nations, and not to Israel onelyonly. Though upon their bringing out of Egypt, they were put in mind to keepe it: and in Deuteronomie 5. 15. that their deliverance is made a reason to them of this commandement.

Vers. 12 Honour] This is called the first commandement with promise, Ephesians 6. 2. that is, the first 12of the second table, which directeth us in all duties toward man: and this precept is to maintaine the order which God hath set amongst men of superioritie and subjection. The Hebrew word for Honour or Glorie, hath the name of weightinesse; and so Paul speaketh of the weight of glorie, 2 Cor. 4. 17. and it implieth a dignity and excellency in parents and governours, which God would have to be maintained; whereupon magistrates are called Glories or Dignities, 2 Peter 2. 10. Honour is to be performed with the bodie in reverend gesture, 1 King. 2. 19. Leviticus 19. 32. in reverend speeches, 1 Peter 3. 6. Exodus 32. 22. Numbers 12. 11. in action, as obedience to their instructions and commandements in the Lord, Prov. 6. 20. Ephes. 6. 1. in recompencing their love and care, and releeving them with our substance in their age and need, Marke 7. 10. 11. 12. 13. 1 Tim. 5. 4. to cover their infirmities, Gen. 9. 21. 22. and in heart to reverence, feare, and love them, Leviticus 19. 3. Rom. 13. 5. 9. and by all other like meanes to shew respect and honor unto them. In an Hebrew Commentarie upon Moses, called Chazkuni, it is said, Wer…de, Honour the LORD with thy substance, (Prov. 3. 9.) and Honourly father and thy mother, (Exodus 20) The LORD is to be honoured, if thou have it: thy father and mother whether then hast it or no; for if thou hast nothing, thou art bound to beg for them. Againe, as God commandeth Honour; so he for biddeth all dishonour, contempt, and disobedience, in heart, word, gesture, or action, Leviticus 20. 9. Prov. 30. 17. Deut. 21. 18. 21. Eccles. 10. 20. And as he requireth children to honour their parents: so the parents are bound to educate and governe them with gravity and lenitie, in the instruction and information of the Lord, Ephes. 6. 4. father and thy mother] in Leviticus 19. 3. the mother is named before the father. VnderUnder these names, all superiors & governors are implyed: first, the father that begat, and mother that bare, Prov. 23. 22. and 31. 2. then parents by law and affinitie, Ruth 3. 1. 5. parents that adopt children, Esth. 2. 7. 20. Kings and all Magistrates; Esay 22. 21. 2 King 5. 13. Prophets and Church governours, as Elias and Eliseus, were fathers, 2 Kings 2. 12. and 6. 21. and 13. 14. Deborah, a mother in Israel, Iudg. 5. 7. and 17. 10. Ancients in yeares, patrons, instructors, protectors, and all such like, 1 Tim. 5. 1. 2. Iob 29. 16. Gen. 45. 8. and 4. 20. 21. may be prolonged] in Deut. 5. 16. Moses addeth, and that it may be well with thee. It may be Englished, that they (thy parents by their prayers) may prolong thy dayes: but such phrases are often used impersonally, as is noted on Gen. 2. 20. and 16. 14. and so the Apostle (according to the common Greeke version) saith, that it may bee well with thee, and that thou maiest be long lived (or live a long time) in the land, Ephes. 6. 2. 3. Also the Chaldee said to bee Ionathans, translateth, that your daies may be multiplyed. the land] of Canaan which was to bee given unto Israel, and was a figure of an heavenly countrey, as is noted on Gen. 12. 1. 5. Thus pietie hath the promise both of this life and of that which is to come. Maimony in Misneh treat. of Repentance, chap. 8. S. 1. saith; That which is written in the Law (Deut. 22. 7.) that it may be well with thoe and thou maiest prolong thy dayes, we have beene taught to understand thus: that it may be well with thee, in the world where all is well; and thou maist prolong thy daies in the world which is all long, and that is the world to come.

Vers. 13. Thou shalt not kill] or, Thou shalt not 13murder: for the Hebrew Ratsach properly signifieth Murder, that is, killing of mankinde unjustly; and so differeth from another word Harag, which is to kill a person, which sometime is justly, Deut. 13. 9. We may also English it, Kill not: and so the rest, Commit not adultery: Steale not, &c. for both these waies doth the holy Ghost translate these precepts into Greeke, Matt. 19. 18. Mark. 10. 19. This sixt Commandement is for preserving mans life: the seventh is, for the just propagation of mankinde: the eight concerneth his goods: the ninth his good name: the tenth teacheth every man to be contented with his owne estate. The Chaldee translateth this, Thou shalt not kill a soule▪ that is, any person: and it for biddeth all murder of soule or of body, Ezek. 13. 19. and 3. 18. Gen. 9. 6. of ones selfe, or of another, Act. 16. 27. 28. Prov. …. 11. 16. and this not onelyonly in act, but in reproachfull words Matt. 5. 21. 22. malicious gesture, Matt. 27. 39. Gen. 46. inward unadvised anger, malice, p. 76…hatred, M…ew 5. 22. for, whosoever hateth his brother is …, 1 Iohn 3. 15. Co…rari wise, it commandeth to preserve the life of all men, except such as God for their sinnes command…th to bee killed, Genesis 9. 6. … Samuel 15. 2. 3. … ▪

Verse 14. not commit …] or, not adulterate: 14the originall is one word, and forbiddeth all manner of w…oredome, fornication, & uncleannesse, Ephesians 5. 3. and unnaturall filthinesse, Leviticus 18. 22. 23. not onelyonly the outward act, but all lascivious words▪ gestures, and attire, Ephesians 4. 29. 1 Peter 2▪ 14. Proverbes 7. 10. 11. 12. 13. 22▪ and all inordinate lusts, for who so looketh on a woman to lust▪ after her, hath committed adulterie with her already in his heart, Matt. 5. 28. Likewise pl…alitie of wives, Malach. 2. 15. 1 Corinth. 6. 16. and 7. 2. unjust divorces, Malach. 2. 16. Matthew 19. 3. 4. 9. and incestuous mariages, Leyiti…us 18. 6. &c. Contrariwise, God here requireth chastitie in bodie and spirit, either in single life, 1 Corinth. 7. 34. or in lawfull maried estate, Hebrewes 13. 4. that every one should know how to possesse his vessell in holinesse and honour, 1 Thes▪ 4. 3. 4.

Verse 15. not steale] either persons, Exodus 1521. 16. 1 Timoth. 1. 10. or any other things, by fraud, or by force, 1 Thes. 4. 16. It forbiddeth all unjust taking, or keeping backe of things pertaining to God, Leviticus 5. 15. Malach. 3. 8. Acts 5. 2. 4. or to men, Leviticus 19. 11. Romanes 13. 7. all unrighteousnesse in covenants, contracts, bargaines, &c. Genesis. 31. 39. 41. Leviticus 19. 35. oppression, Deuteronomie. 24. 14. ex…ortion, Luke 3. 13. taking of bribes, Deuteronomie 16. 19. usurie, Exodus 22. 25. or any filthy gaine, 1 Timothie 3. 8. detaining of other mens goods, either lent, Psalme 37. 21. or pawned, Exo…us 22. 26. or lost, Leviticus 6. 4. withholding of tribute, custome, &c. Matthew 22. 21. Romanes 13. 6. 7. removing of land-markes Deuteronomie 19. 14. All idle and inordinate walking, 2. Thes. 3. 6. 10. 11. 12. covetousnesse, Hebrewes 13. 5. and unmercifulnesse to the poore, Deut eronomie 15▪ 7. Contrariwise, it requireth justice and equitie, faithfulnesse, diligence, and merciemercy in all … dealings, Deut. 16. 20. Matthew 20. 7. Titus 2▪ …. Proverbes 22. 29. Psalme 112. 9. and to d…e unto all men whatsoever we would that men should doe unto us, Mat 7. 12.

Verse 16. not answer] that is, not speake, or witnesse, 16as the Chaldee translateth; the Greeke saith, … f…lsely …, and so this Commandement is alledged in Matthew 19. 18. false witnesse] or, false …, as the Greeke and Chaldee …, though the Hebrew Ed, signifieth also … testi…, as in Levitic… 5. 1. and so may here b… Englished, a witnesse (or testifie…) of falshood. In repeating this …aw, Moses useth another word, …nesse of vanitie, D…, 5. 20. the same wo…d that was before, in … ▪ for taking Gods naine in vaine. God here forbiddeth all lying and …true speaking, Eph… 4. 25. especially in witnesse hearing: all … o… depr…ving of the actions. words, or meaning of any, 2 Samuel 10. 2. 3. Matthew 2…. 59. 60. Psalme 52. 4. 5. 6. all rash and unrighteous judgement, without due triall and examination, Iohn 7. 24. 51. Mathew 7. 1. D…onomie 19. 18. wresting of the Law, and of judgement, Deuteronomie 16. 19. Zeph. 3. 4. concealing the truth which one can witnesse, Leviticus 5. 1. false records, Ezra 4. 19. raising or received of false rumors or reports, Exodus 23. 1. Nehem. 6. 6. 7. 8. 1 Samuel 24. 9. walking about with tales; Leviticus 19. 16. whispering, backebiting, covenant-breaking, Rom. 1. 29. 30. 31. and all other wayes of hurting with the tongue, Psalm. 101. 5. And he commandeth faithfull testimony, Proverbes 14. 5. 25. righteous judgement, Deut. 1. 16. speaking truth, as it is in ones heart Psalme 15. 2. and all other things that may preserve the good name of a man, and of his neighbour, which is to bee chosen rather than great riches, Proverbs 22. 1. thy neighbour] that is, any man, acquaintance or stranger, friend or foe: for though the Hebrew Regneh, sometimes signifieth a speciall friend, (as Deuteronomie 13. 6. Iob 2. 11.) yet here it is to be taken in the largest sense, as Christs answer to him that asked who was his neighbour, sheweth, Luke 10. 29. 30. 37. By neighbour then, is meant any other man, joyned to us, and living with us in humane societie; as God hath of one blood made all nations of men, Act. 17. 26. So neighbour is used generally for another man or woman: Genesis 11. 3. Esth. 1. 19. and in Proverbs 18. 17. the Greeke translateth it an Adversarie, according to the true meaning there. The Holy Ghost in Greek calleth him Plesion, that is, our Neighbor or Next. Luk. 10. 27. 29. Ro. 13. 9▪

Vers. 17. not covet] in Deut. 5. 21. another word Desire, is also used: and there the coveting of the wife is first named; and then the coveting of the house: there also the field is added, whereof here is no mention: howbeit the Greeke hath the same order and addition in this place. This commandement forbiddeth covetousnesse and disconter: ment with our present estate, and all desire of anothing which God hath bestowed upon another: though wee would hauehave it without injurie to another; as by giving him the worth of it in money, or otherwise, 1 King. 21. 2. And thus it differeth frō the former Commandements, which forbid together with the outward act, the inward desire of another mans goods, to his hurt. For as desire after a mans wife, is adulterie, Matt. 5. 28. so the desire of any other mans house or beast wrōgfully, is stealth. But this commandement forbiddeth an inferiour degree of sin; and because mens desires are not satisfied with that they have, but Covetousnesse, coveteth all the day, Prov. 21. 26. therefore God here restraineth every inordinate lust, and teacheth us to be content with such things as we have; for he hath said, I will not leave thee nor forsake thee, Heb. 13. 5. & contentation saith, I have all things, Gen. 33. 11. These five last precepts, are in Deutronomie 5. joyned one to another, with this word And: for they mutually respect each other in the things forbidden; and binde us to the observing p. 77of every one severally, and of all of them joyntly; as it is written, Whosoever shall keepe the whole Law, and …ffend in one point, hee is guilty of all. For hee that said, Doe not commit adultery, said also, Doe not kill, Iam. 2. 10. 11. Hereunto wee may also referre the double accents, which most of these ten Commandements have, in the Hebrew Scripture; different from all the Bible besides: which though they serve for a twofold manner of reading, the one common as the other Scripture, the other leasurely, & with a long pronunciation, as the Iewes used in their assemblies; yet they may lead us also, to observe a distinction of matter in some, and a conjunction or continued matter in other some.

Ver. 18. saw] this word is generally used for seeing, 18hearing, or perceiving: not onelyonly by the eye, but by any sense or understāding: as Iakob saw that there was corne in Egypt, Gen. 42. 1. which the Holy Ghost expoundeth, Iakob heard, Act. 7. 12. So here, they saw the voices, that is, heard them, lightnings] in Hebrew and Greeke, lamps; so called for that they burned and shined like lamps or torches: see Gen. 15. 17. where such appeared to Abraham, at the covenant making with him. They here signified the brightnesse and terrours of the Law: as did the shining face of Moses afterward, Exod. 34. 30. 2 Cor. 3. 7. Ps. 119. 105. remooved away] being afraid as the Gr. translateth. Shewing the effect of the law in their consciences, to worke feare by the spirit of bondage, which all that are borne of the bondwoman Agar, (or mount Sina,) are possessed with, Rom. 8. 15. Gal. 4. 24. 25. For they had before come neere, and stood under the mount, Deut. 4. 11.

V. 19. they said] by the chiefe of their Tribes and 19their Elders, Deut. 5. 23. will heare] & do it. This speech of theirs God well approved of, Deut. 5. 27. 28. For as they desired Moses to bee a mediatour between God and them; so the Law is a Schoolemaster to bring us to Christ, the mediator of the new Testament, Gal. 3. 24. Heb. 12. 24. wherefore upon this speech of theirs, God promised Christ unto them, Deut. 18. 15. 16. 17. 18. lest we die] for this great fire will consume us; if we heare the voice of the Lord our God any more we shall dye, Deut. 5. 25. Hereby was manifested, that there was not a Law given which could give life; but that the just should live by faith, Gal. 3. 11. 12. 21. For the Law of God, and the will of man are adversaries, which cannot bee reconciled but by grace in Christ: onelyonly through feare man faineth to love the Law; but by faith it is fulfilled, Rom. 5. 1. 2. and 8. 1. 4.

Vers. 20. Feare not] but as the Gr. translateth, be 20of good comfort. He encourageth them against the exceeding feare which dismaied them: (for otherwise, it was the purpose of God, that by this they might learne to feare him, Deu. 4. 10.) So when the Angell said, Feare not, Matt. 28. 5. he meant, bee not affrighted (or dismayed) Mar. 16. 6. is come] as the Chaldee paraphraseth, his glorie is revealed. to tempt] or, to prove: see Exod. 15. 25. not sinne] thus the Law was added because of trangressions▪ Gal. 3. 19. to manifest sin, and to restraine men from it, Rom. 3. 20. Psal. 119. 11. Iam. 2. 9. for, without the Law sinne is dead, Rom. 7. 8. But sin, which dwelleth in us, that it might appeare sin, and might become exceeding sinfull, reviveth by the Law; taketh occasion by the Commandement, deceiveth us, and slayeth us; so that which was ordained unto life, we find to be unto death, Rom. 7. 13. 9. 10. 11. But what the Law could not doe, in that it was weake through the flesh, God (hath done) sending his owne sonne, in the likenesse of sinfull flesh, and for sin condemned sinne in the flesh, Rom. 8. 3.

Ver. 21. thicke darknesse] or, tempestuous darknesse. 21The Hebrew gnaraphel, which signifieth thicke (or obscure) darknesse, is by the Holy Ghost translated in Greeke thuella▪ Heb. 12. 18. which signifieth a tempest; and so the Lxx. translate it in Deut. 4. 11. and 5. 22.

Ver. 22. the heavens] This was when God came 22downe upon mount Sina, Neh. 9. 13. upon earth also, he shewed them his great fire, and they heard his voice out of the midst of the fire, (which, did ever people heare and live?) Deut. 4. 36 33.

Ver. 22. with me] to wit, any gods with me, which 23the Chaldee translateth, before me as in verse 3. So with me, in Esth. 7. 8. is used for before me; and with the arke of God, 2 Sam, 6. 7. is expounded before God. 1 Chron. 13. 10. gods] that is, idols of gold or silver, representing God unto you. Thus Israel when they made the calfe in the wildernesse, (which was an idoll, Act. 7. 41. are said to have made them Gods of gold, Exod 32. 8. 31. and the idols (or images) of the Philistines, are called their gods, 2 Sam. 5. 21. 1 Chron. 14. 12.

Vers. 24. of earth] this seemeth to differ from 24the brazen altar which was after made in the Sanctuarie, Exodus 27. 1. 2. though some thinke it was the same, and being hollow was filled with earth. But earthen altars were used before, as is noted on Genesis 8. 20. And an altar was made by Israel, Exodus 24. 4. before that altar of brasse, Exodus 38. Here an altar of earth, is opposed to the gods of silver and gold, before prohibited. For God is to be worshipped in spirit and truth, not with outward, carnall pompe, Iohn 4. 24. And as the altar figured Christ, Hebrewes 13. 10. so his earthly or humane nature, was hereby signified, for he was made of the seed of David according to the flesh, Romanes 1. 3. peace-offrings] or thanke-offrings; of these▪ see Levit. 1. and 3. make the memoriall] or cause the remembrance of my name to be: or, make you to remember my name: that is, all places of publike worship and service of God; and monuments of him: such as were the many encamping places in the wildernesse, and sundry afterward in the land of Canaan: altars, arke, tabernacle, temple, &c. For as Absalom, erected a pillar, to keepe his name in remembrance, 2 Samuel 18. 18. so God chose out places to put his name there, Deuter. 12. 5. as in Ierusalem, 1 King. 14. 21. and in his temple there, 1 King. 8. 29. and before that, in his Tabernacle and Arke, where David set Levites to make mention (or memoriall) and to confesse and praise the Lord God of Israel, 1 Chron. 16. 4. So in the heavenly Ierusalem, builded by Christ, Esay 62. 6. The p. 78Chaldee paraphraseth, in every place where I shall make my Divinity (or my glory) to dwell: the Greek, where I shall name my name: which phrase Paul useth, 2 Tim. 2. 19. blesse thee] Hereupon are those speeches, he blesseth thy sonnes within thee (Ierusalem) Psal. 147. 13. and Iehovah blesse thee out of Sion, Psalm. 134. 3. and Obed-Edoms house was blessed, because of the Arke of the Lord, 2. Sam. 6. 12. and sundry the like.

Vers. 25. of hewen stones] so the Greek and Chaldee 25expresse the Hebrew phrase of hewing: whereby is meant stones of hewing. (as is expressed in 1 King. 5. 17) that is, stones hewed: of such the altar might not be built, but of whole stones, over which no man had lift up any iron; as Iesus did on mount Ebal, Ios. 8. 30. 31. thy toole] or, thy axe, thy sword: any iron or edge toole; therefore in Deut. 27. 5. Moses useth the word iron. And the Hebrew Chereb (an axe, or sword) here used, hath the name of wasting or destroying, being instruments of warre for destruction of men, and of towers, as in Ezek. 26. 6. 9. and is here forbidden in making the altar: and in the building of Salomons Temple, no iron toole was heard, 1 King. 6. 7. polluted] Thus that which in mans judgement and art, should polish it, Gods Law maketh to be pollution. So humane wisdome of speech, in preaching the Gospell, maketh the crosse of Christ vaine and of none effect, 1 Cor. 1. 17. and 2. 4. 5.

Vers. 26. by steps] or, by stayres, greeces: albeit the 26altar was higher then other places, and the sacrificers went up unto it, and downe from it, 2 Chron. 4. 1. Levit. 9. 22. nakednesse] that is, uncomely parts, or shame, as the Greeke translateth it: which as honesty would have covered from the eyes of man, Gen. 9. 22. 23. so religion teacheth us to cover in the presence of God. And this rule extendeth to the comely covering of all parts of our body, 1 Cor. 11. 4. 5. 13. especially to hide our spirituall shame and nakednesse, Revel. 16. 15. Wherefore God appointed linnen breeches to cover the nakednesse of the Priests, Exod. 28. 42. 43. & covereth of his grace the nakednesse of all his people, Ezek. 16. 8. Rev. 3. 18.